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Vernac News
Ukwebiwa kolwazi lwesintu Ulwazi aluhlali ezikoleni nasezincwadini kuphela: ungathola ulwazi emakhandeni abantu abaphila ndawonye emizini. Ulwazi luyinto yempilo, luyinxenye yezimpilo zethu. Esikhathini samanje thina siphoqelekile ukuthi sicabange ngolwazi ngaphandle kwenyuvesi nazo zonke izikhungo zemfundo.
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@vernac_news
APRIL 2015
www.vernacnews.co.za
Tsa etwa ke ye tshadi pele di wela ka leopeng
Rhodes Must Fall is not just about the statue; it’s about decolonising the legacy of Rhodes at UCT! Kubo bonke laba abathi i-Rhodes Must Fall iqembu labafundi abamnyama abafuna ukuletha ubundlavini e-UCT, bengicela ningiphe indlela nginifake esikoleni kancane.
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Mzansi’s Voices
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Nakong tša bo makgolo le bo rakgolokhukhu, mola seke e sa le diketekete, tshwaro ya basadibaso e be e se ya maleba. E be e sa bontšhe botho le kwelobohloko, ba be ba swarwa bjalo ka dibjana goba tšona dilo fela, ba sa hlokomelwe, ba sa šireletšwe, ba tlaišwa, ba phaiwa thetho ka kgang, ba hlokofatšwa. Page 16
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DIKGANG
April 2015
Dear Leftists, Rebels and Radicals of UCT, be very, very, VERY careful of Valkenberg Mental Hospital: it is UCT’s friend
N
IsiZulu
gibhala nje ngiphakamisa izwi lokwexaya laba ababonwa njenga nabantu abaphazamisa uhlelo lwaseUCT, IValkenberg Hospital yisona sibhedlela esilamulela i-UCT empini yokuthi bakuxoshe kungena sizathu. IValkensberg isibhedlela sabagula ngenqondo. Nenzinhlanyazivalelwalaphayan. Lesi sibhedlela siphethwe yi-UCT, abafundi be Psychiatry lapha ekhaya bavumelekile ukuthi bafundele kulesi sibhedlela mayelana nokulapha. Sakhiwe e-Observatory. Abantu abaningi abake bafunda lapha ekhaya abafana noSello Duiker owadlula emhlabeni ngokuzithathela impilo yakhe nabo sebebuya khona. Inkosazana engafunanga ukusho igama layo owayefunda lapha ekhaya uthe, “I was told that I was mad” uyachaza lo mame kodwa nenyembezi ziyamvala. Uqhube wathi, “The police threatened that if I do not shut up they
would send me there. . . They shocked me with injections for six months”. Esebenzela amafilimu manje naye uthi i-UCT ihlangene nabodokotela bengqondo kanye namaphoyisa bamfaka lapha isikhathi sezinyanga eziyisithupha ngoba bethi unenkinga yokuhlanya. Ukhale dli izinyembezi lo wesimame uma echaza ngendlela abantu behlukunywezwa ngayo kule si sibhedlela. “ Enye futhi intokazi efundisa kwiPolitics Department yachaza kwi-Marquard Imbizo yango mhlaka 27-Mashi 2015 ukuthi naye sekukaningi i-UCT imxilonga imtshela ukuthi ugula ngokwenqondo. “I almost committed suicide because I was diagnosed as schizophrenic” iyachaza le ntokazi ukuthi lokhu kwenzeka emuva kokuba ebuze imibuzo i-UCT eyehlulekayo ukuyi phendula. Wande waphinde wathi, “UCT gets African students believing that they actually have a psychological problem, when in fact the real problem is the problem of assimilation. After I
found out what is it that has been the source of my psychological problems, I realised how my fellow students have died two years before, after being diagnosed with schizophrenia.” Uyachaza lo sisi ukuthi laba abadalela i-UCT inkinga ngokubuza imibuzo eminingi ngezinto ezenzeka lapha ekhaya bayele bathunyelwe lapha khona. Omunye umfundi owenza amaMasters kwi Fine Arts e-Hidingh Campus uphawulile ngokuthi sekukaningi ebizelwa emahhovisini wase-Bremner, ezoxwayiswa ngokuthi uma nje eqhuba nokuvumbulula indaba ezingafuni yena nge-UCT, naye uzozithola esefakwe kulesi sibhedla. Uchazile futhi ukuthi odokotela bengqondo sebeke bamxilonga futhi bambhala njengo muntu ogula ngenqondo. Kubo Bonke abanamava athanda ukuphikisana nomthetho wase-UCT, bekungaba kuhle ukuthi baqaphe ngoba, iValkensberg ihlale ishoda ngabantu abadalela le nyuvesi inkinga.
Noluvuyo Mjoli
I almost committed suicide
because I was diagnosed as schizophrenic”. I interviewed 3 current/former UCT students who were diagnosed with mental disorders after they were seen as being ‘Problematic’ or ‘rebellious’ at UCT.
IPHONDO LASEMPUMA-KOLONI LIYASINDAKALA KWAYE LIBETHAKALA KWICALA LOKUJONGA EZEMPILO ZOLUNTU Olwethu Deliwe IsiXhosa
T
he Department of Health is lacking to take responsibility in the errors that have been occurring in their Eastern Cape Hospitals. Recently we have read and seen on tv how the DoH in EC is neglecting the health of their people. In the news reported recently, two babies have died in Dora Nginza Hospital in Port Elizabeth after a nurse (same nurse in both cases) injected these babies and left them to die. Several miles away from PE in the rural areas of Mthatha and other surrounding areas, children that are HIV negative are prescribed and are given ARV’s as a method of treatment. Children are paralyzed from an unknown cause that is not explained to their mothers. The EC DoH is blaming the parents for ignorance and for lying, as they (DoH EC) does not want to take responsibility of the errors from their hospitals. Kutshanje kumabona kude kwiindaba ebezisasazwa ziintatheli kumajelo oosasaso bekukho inqaku ebelikhe landidlwengula umdla. Inqaku elo belisekelise kwizibhedlele zaseMpuma Koloni nemphatho gadalala abantu abayifumanayo xa beyokufuna uncedo. Akuphelelelanga apho, inqaku eli belibhentsisa ngokubanzi nokungakhathali kooqgirha nabongikazi kwizibhedlele ezo. Yonke le nyewe ithe yasuka nobomi babantwana abatofwe ngumongikazi uthile izidlandlo ezimbini baze bashiywa ukuba babhubhe. Icacile injalo, akukho manyathele ukurhulumente nomnyango wezempilo abathe bawathatha ukulandela ezi ziganeko. Le mpatho injena ayonto intsha kuthi bahlali, yeka nje usasazo olu luyibeka ngathi intsha kraca.
Kutshanje kubekho mongikazi uthile othe watofa usana oluneenyanga ezimbalwa ngenaliti, akuzijonga iziphumo zoko kutofa watshiza indlela wagqithela kwabanye. Unina wosana olu uphawule ukuba usana olu lwakhe luphuma amagwebu emlonyeni. Uthe esajonge leyo, wakhwaza umongikazi lowo embikela ngalomothuko. Unondaba wethu kumabona kude ubika ngelithi, umongikazi lo waxakwa yinto makayenze. Wabiza umphathi woonesi kwisibhedlele esi, newathi naye woyisakala akawakwazi ukucacisela ukuba isitofu esi kwenzeke njani ukuba sibulale usana lwakhe. Umzali lo wacela nogqirha ukuba mabangenelele, kodwa nabo batsho phantsi. Kwakwisibhedlele esi sinye, omnye umzali ubenalengxaki inye. Nalapho ethe ezise usana lwakho nalo lwahlatywa inaliti ngulo mongikazi umnye lwatshaba kwa oko. Abazali aba kunanamhlanje abakazifumani iimpendulo. Isebe lezempilo empuma koloni alukabonakali ingathi luthatha amanyathelo ngakwezizehlo. Okunye, kukubona ngathi umongikazi lo akukabikho nto ithethekayo ngaye kuba ethe wabulala, ngenjongo okanye ngaphandle kwayo. Kanti kwenzeka ntoni kwisebe lezempilo kweli laseMpuma Koloni? Kwezinye zelali zaseMpuma Koloni, kukhe kwabikwa ukuba kukho umntana otyiswe ii-ARV’s kodwa akanayo intsholongwane kagawulayo. Umntana lo uye wakhubazeka, nekurhaneleka ukuba une Cerebral Palsy. Amaziko ezempilo nabasemagunyeni batshona bevela, betyhola umzali lo ngokungabinanyani, besithi makaxele ukuba ezi ziyobisi azityisa umntana wakhe uzifumane phi na. Isebe eli lezempilo liyikhaba ngawo omane intetho yokuba mhlambi ingangabo abanika usana olu amachiza
Image: www.bidorbuy.com
engangowayo into le umntana agula yiyo. Kodwa baqinisekise okukuba noba umntana lo ebethatha ezi ARV’s, azinokumchaphazela kwaye zingenokumenza ukuba akhubazeke. Masithi ke kunjalo, nalapho umntana lo engenokuchaphazeleka, kodwa ke kutheni abeziko lezemplilo bengenokuvuma ukuba benze impazama ngokuba banike olu sana ezi ARV’s. Umzali ongathathi ntweni nohlala kude nesibhedlele ezi ulindele kukukhongozela kurhulumente ngokuzisa iipilisi namayeza anga. Kwaye xa iipilisi ezi zingeziso kuye kubenzima ukuba azijikise kuba kaloku usana olu lungazokubanayeza. Indlela abongikazi nogqirha abaphatha ngayo abantu kwizibhedlele zaseMpuma Koloni ayinmbitheki kwaphela. Ndisitsho nje ndazi amabali akumila kunje enzekayo nanjengomntana womgquba kweli laseMpuma Koloni. Isiphetho kunanamhlanje, emveni kweminyaka emibini ezi ziganeko zenzeka ngesokuba uRhulumente uyakhanyela ukuba ezi zehlo zinento yokwenza nabo
bajongene nempilo zabantu. Usatyhola abazali ngelithi bafumana kwaye bathenge iipilisi kwindawo ezingavumelekanga. Abazi bona basesezintlungwini zokulahlekekelwa ngabantwana babo. Kunanamhla abakufumani mpendulo ngaphandle kwezityholo ababekwa zona. Kutheni nje isebe lezempilo empuma koloni lisenza njena? Azi ukuba iyizala nkomoni. Oohlohl’ esakhe abakhathali bebekwe emagunyeni okujonga nokuhoya iimpilo zabantu. U-Minister wezempilo wenza umsebenzi oncomekayo kumanye amaphondo kodwa ingathi iphondo laseMpuma-Koloni uliphose kwelokulibala. Ndibamba ngazo zozizibini kwintatheli yethu ephala phambili ekusiphathelini amanqaku akumila kunje kroqo kumabona-kude, uNtsiki Noyiya. Thanks to sisi Ntsiki Noyiya for exposing the DoH in the EC and getting people talking.
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IZINDABA
Go weditswe; Hamba Kahle rre Rhodes
Prince Nchupang
Setswana
G
o tseile sebaka sa dkgwedi di ka nna tharo go ya go tse nne baithuti ba University of Cape Town ba ipelaetsa kgatlanong le sefikantswe sa ga Rre John Rhodes. Rre John Rhodes e ne e le rra dipolotiki le meepo. Ka ngwaga ya 1869 o ne a simolola moepo wa De Beers ko Hopetown, Northern Cape. Rre Rhodes o ne a abela University lefatshe gore re tlhome kampase e gone jaanong e bidiwang Upper Campus. O ne a itsege ka bopelomaswe kgatlhanong le batho bantsho. Kgotlang e simologile tota morago ga gore mongwe wa baithuti a tlhamoketse sefikantswe ka maswe a batho mme morago lekgotla-kemedi la baithuti (SRC) le ne la simolola khampeine ya go fetola setheo gonne bontsi bo ne bo ipelaetsa gore go na le go sa lekalekane ga merafe mo Universiting e bile University ga e bontshe boAforika. University e ne ya tswara dipuisano le makgotla a setheo go akaretsa baithuti mme bontsi bo ne bo le mo letlhakoring la gore sefikantswe se ntshiwe mo kampasing. Lekgotla kemedi la baithuti le ne latlhalosetsa botsamaise jwa University gore go fetola
seemo sa setheo ga se fela go ntsha rre Rhodes mme ke go leka go dira setheo gore se supe boAforika. Labotlhano wa Mopitlwe a tlhola malatsi a le some le bobedi, baithuti ba ne bafudugela kwa dikantorong tsa University gore khansele e batsee tsie. Tota le fa seemo se ne se le magoletsa ga se a ama dithuto le fa e le gope mme baipelaetsi ba ntse ba setisa badiri ba dikantora tsa Breamner go dira ka ntlha ya modumo. Ka laboraro wa Moranang a tlhola malatsi a le robedi khansele e ne ya theega baithuti ka go dumela gore sefikantswe se tlhosiwe mo kampasing. University e ne ya amogela tetla ya go ntsha sefikantswe nakwana mo se leng teng mme e se tlhome kwa lefelong la poloko. Letsatsi la Labone 09 e ne e le ‘tsatsi la ditiragalo, bontsi bo ne bo kgobokane kwa dikantorong tsa Bremner go utlwa tswelelopele. Lekgotla kemedi la baithuti ne ne la itsisi botsamaisa university, badiri le baithuti gore go nna mo dikantorong go fedile, baithuti ba ne ba itumetse thata ebile ba ne baboka, baopela bangwe ba fan aka puo. Moithuti wa sekolo se segolo sa Philipi o ne a bolelela morafe ka ga kemello ya bone le mapodisi le lefapha la thuto, Xola Skosana o ne a fana ka
puo e utlwisang botlhoko ya dinteelo tsa batho bantsho. Go ne ga tlhaga rre mongwe wa mosweu a leka go sitisa kopano mme a retela morago mokoloko o ne wa ya kampasing. Kwa kampasing borra dimedia le matswititswiti a batho ba ne ba nyeuma fa ditoro tsa baithuti bangwe di ne di atlega. Sefikantswe se ne sa fudusiwa ka kagiso mme University ya ikuela gore e tla tsaya diphetogo tse dingwe tsie fa ngwaga o ntse o retologa. Go ipelaetsa ga ba ithuti ga go a rotloetsa fela setshaba sa UCT mme Aforika Borwa ka bophara e ne ya simolola go tsaa diphetogo tsie, University of Rhodes ba ne ba ikuela gore leina la setheo le fetolwe mme kwa nageng ya Zimbabwe go ne ga nna le matshosetsi a gore lebitla la ga rre Rhodes le epololwe. Mme kwa Pretoria Church Square ba ne ba tlhamoketsa sefikantswe sa ga rre Paul Krugar ka pente mme ba ikuela gore tota se ntshiwe. Kwa Universiting ya Cape Town ga e se baithuti botlhe ba ba neng ba le mo letlhakoring la gore sefikantswe se tlosiwe gonne ba dumela fa e le hisitori.
Rhodes must fall
protest took about 3-4 weeks. This protest led to the occupation of the University administration office by group of students. It was a mission to some students but finally it was accomplished. The council said they will look forward in the other issues of transformation as the year goes. On the 9th April the statue was removed from its initial position the temporary position.
Ukwebiwa kolwazi lwesintu
Wade smit
IsiZulu
U
lwazi aluhlali ezikoleni nasezincwadini kuphela: ungathola ulwazi emakhandeni abantu abaphila ndawonye emizini. Ulwazi luyinto yempilo, luyinxenye yezimpilo zethu. Esikhathini samanje thina siphoqelekile ukuthi sicabange ngolwazi ngaphandle kwenyuvesi nazo zonke izikhungo zemfundo. Sidinga ukukhumbuzwa ukuthi amasiko abamba ulwazi olukhulu. Inqolobane yolwazi ifundisa abantu ngendlela yesiko kanye nempilo. Kodwake sisadinga ukukhumbula ulwazi alutholakali kalula sonke isikhathi. Njengomuthi, nezindlela zokuphola, lezi zinto zitholakala kakhulu emakhambini waphesheya. Lokhu kudalwa ukuthi bona banezikhungo zobuchwepheshe futhi ke kunemithetho ebavikela ukuthi bakwazi ukugcina lolu lwazi kungelabo kuphela. I-Intellectual Property Rights iyakugunyaza lokhu. Lapha Ngikhuluma mayelana nolwazi olutshontshiwe kwabansundu yizinkampani zangaphesheya. Sekube khona abantu base-Eastern Cape abakhala ngalenkinga. AmaXhosa athakazela abantu abafika bafune ukufunda ngezinkolo zawo, kanti ezikhathi eziningi besuke bezokweba uwazi ngamakhambi esintu. Manje zikhona izinkampani eziningi ezidayisa umuthi wamasiko, zonke izinkampani zazo ziphethwe ngabelungu. Ezimbili zazo zidayisa into ebizwa ngokuthi “Imbiza Yokuhlamb’
igazi” – lokhu kungumuthi osetshenziselwa ukugeza igazi lomuntu kanye nabo bonke ubungcola obusegazini nasemzimbeni. Lezi nkampani ezimbili ngu-'Amandla Endlovu' no-'SOLAL'. Ngenkathi ngizama ukucingela imininingwane kabanzi mayelana nalezi nkampani, ngathumela i-email ku-SOLAL ngabuze ukuthi amaXhosa asizwa kanjani ngokudayisa kweMbiza Yokuhlambigazi. Bengibuza ukuthi ukhona na umvuzo noma umkomelo abawutholayo bona njengabantu bokuqala bokuthola uklwazi ngaleli khambi. Bengilindele impendulo kepha kudlule isikhati esiningi bengangiphenduli. Ngaphinda futhi ngabathumela eyesibili, angikholwanga yimpendulo yabo, uma bethi yebo bayabakhokhela ngalolu lwazi abanika lona. Angikholwanga yile mpicabadala ngoba amaXhosa avela e-Eastern Cape ayele angitshela ukuthi izinkampani ezivuna izitshalo zabo azikaze zibakhokhele. Ngisale sengibuza i-SOLAL ukuthi yimalini abayenzayo njengenzuzo ngalawa makhabi, balile ukuphendula. Ukuntshontshwa kolwazi lwabantu besintu ngamakhambi abo akukuhlanga. Lezi nkampani ziqasha abaseshi abaphuma emanyuvesi ukuthi bacwaninge kabanzi ngalwa makhambi. Baqhubeka bafundise ngale mithi yezintu kuzo lezi zikhungo. Izinkampani ezifana ne-SOLAL zidayisa lomuthi ku makhemisi afana nabo eDischem.
Knowledge does not only reside in schools and books. You can find knowledge in the heads of people who live together anywhere. Knowledge is a thing of life. Us, in the current time, we are forced to think that knowledge is not true outside of University, school, and others as such. We need to be reminded that cultures grasp great knowledge in their storehouses, built by the ways of living. This news piece traces reasons behind the Poo protest of 9 March 2015 up to the falling of the Cecil Rhodes statue on the 9th of April.
Image: Wade Smit
Ngo-2013 i-Mail & Guardian yamemezela indaba ebizwa ngu”Indigenous knowledge theft still a concern”. Le ndaba khuluma ngenkinga engikhulumayo. Ithe endabeni ukuthi yinkinga enkulu eNingizimu Afrika ngoba sekunesi khathi eside abantu abamhlophe betshontsha ulwazi lwabantu baseNingizimu
Afrika. Kodwa le nkinga yenzeka emhlabeni wonke. Ngacinga kabanzi ngathola izingxoxo ezimbili ezacwaninga inkathulo yokuyidayisa i-Aloe ferox, isitshalo esebenziswa ngokwakha imithi eminingi efana ne “Imbiza Yokuhlambigazi”. Izingxoxo lezo zingitshelile ukuthi ukuvuna lezi
zitshalo kulimaza umhlabhathi wase-Eastern Cape, lapha yila yembiwa khona le Aloe Ferox. Kunzima kakhulu ukugomela ngalolu daba. Abanye abantu abadayisa imithi, bathanda izinkampani ezinkulu. Bathi 'abamhlophe benza izinto eziphakeme ngezitshalo emabeshweni (in the factories)' ngokungafani nabantu abansundu abenza lezo zitshalo ngendlela yemvelo. Nokho mina ngicabangile ukuthi lezo zinkampani zintshontsha amathuba wokuthi ababntu bakwazi ukuzithuthukisa bona kanye nolwazi labo.
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April 2015
EDITORIAL
Inkululeko?
English
T
his month, coincides with Freedom Day. Thus, we have decided that our central theme for the newspaper is Freedom * but more importantly
what that means for us, as a people, in the new South Africa we find ourselves in. This type of question is an important one to raise at this particular point in time, as we reflect on our past and our present. How close have we
come to realising the Promised Land that our forefathers fought and died for? Are born-frees really born free? Are some more free or rather closer to freedom than others. The life of Sarah Baartman gives us one perspective in exploring the question of Freedom and also speaks to the discourse around symbolism across our university and the portrayal and importance of the black female body and voice in our university. It is because of this that we found her fitting as a cover to contribute to the discussion around the recent events on campus concerning the (temporal) fall of the Cecil John Rhodes statue. This also includes the people involved in the #rhodesmustfall movement which deals more with the decolonisation of our higher learning institutions and country than just the removal of a statue. Freedom for me is a state of being where being is considered
Refentse Thathe
Vice Chairperson
enough and one is able to self-determine and flourish in the full realisation of their human potential in a society that collaborates in favour of this. With this in mind, I say that we are not yet free. We are instead at liberty to exercise our agency within the constraints of an oppression that we are still subject to. Our oppression is economic, social and political and thus we are only as free as that oppression will allow us to be. As said by one of my colleagues, freedom is not just being out of shackles, it is the absence of shackles altogether. The shackles of colonialism, patriarchy and discrimination have not yet been destroyed and were only slightly loosened in 1994 for some to step out of their shackles only to run away with the key that unlocks the shackles of the majority still oppressed. The story of Sarah Baartman for me brings gravity to the burden of our shackles that
we have not yet managed to dismantle and free ourselves from. It also makes me realise that the burden of patriarchy, racism, classism and sexism and colonialism amongst other struggles is not equally shared amongst us all. These struggles are not singular, and should not be tackled that way. We need to develop a multipronged approach in ensuring that freedom is realised for all, not just some members of society as is now because then, we have only reached a mediocre state freedom. Vernac News gives us a gateway to exploring the pain and lives of the African within our shackles. This newspaper is a weapon against the oppression of the African voice and identity and is a powerful tool designed to dismantle the shackles that silence our voices and allows us to freely express ourselves through the languages of Africa.
Write for us:
Taariq amod
Founder & Chairperson
Our sponsors:
Luigi Schmidt Vice Chairperson
Do you want to be an agent for change? Do you wish to revolutionise and transform South Africa? Do you want to be part of the new African renaissance at UCT? Your call has been answered! All students from first to final year, this is your opportunity to join the new student newspaper team at Vernac News and revolutionise UCT forever! You will be contributing to a platform of expression for UCT students who write informal or formal articles in respective African languages. Additionally, this will also encourage other students who don’t speak the African language or read it, to take an interest in it and hopefully begin learning to read and understand African languages. Therefore if you wish to join our team please send us the information listed below to vernacnewsuct@yahoo.co.za and we will contact you shortly on your application status.
*Please note that students applying for this position must be comfortable with reading and writing in vernacular Xhosa, Zulu, Tswana, Sotho, Pedi or Afrikaans. *Please send your applications to: vernacnewsuct@yahoo.co.za
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BA KWADI/INQAKU LOMHLELI
Meet the Vernac News Team
Wade Smit
Nguni News Editor
Noluvuyo Mjoli
Nguni Opinions & Features Editor
Akha Tutu
Sibusiso Something
Sport’s Editor
Junior Nguni Editor
Sharon Rankapola
Tswana-Sotho & Opinions & Features Editor
Tswelo Makoe
Junior Tswana-Sotho Editor
Prince Nchupang
Tswana & Sotho News Editor
Pumelela Ntsenzo
Head Fashion and Entertainment Editor
Refilwe Thathe
Tebogo Segooa
Marketing Manager
Zona Magadla
Design Editor
Marketing Manager
Nitesh Magan
Web Master
Ariana Munsamy
Marketing Manager
6
April 2015
EDITORIAL
Imikhankaso yee-hashtags kwakunye nemingcwabo yobuRhulumete enikwa abasemagunyeni namagokra #Hashtags campaigns and State funerals
Olwethu Deliwe Head Nguni Editor
Image:wikimedia.org/wikipictures
IsiXhosa
Image:wikimedia.org/wikipictures
Why is it that some hashtags
achieve their goals and some do not go far, or that they receive little or minimal response? Who gets a state funeral and who does not? Who gets to decide? Let’s discuss the politics behind #hashtags campaigns and state funerals. Dedication to Kenya University students that died: We pray for Kenya and the students that died. We send our condolences to their families. We will keep on burning the candle so as to serve as a reminder of your worthy lives. We will #hashtag campaigns so that everyone may know you. We encourage our leaders to hold hands together and fight wrongfulness. We pray for our neighboring countries. May the light shine upon you.
M
va nje imikhankaso yee-hashtags kwakunye nemingcwabo yobuRhulumente enikezelwa kubantu abangamatsha-ntliziyo ingundaba mlonyeni, kwaye umnqwazi uthande ukungaqini kubantu abaninzi. Ndithe ke makhe ndizijale ijacu, ndiphume uphulo ndizama ukukhangela uuba undonakele uwele kweliphi na icala. Iziphumo zezophando ke zezi ndithe ndazishicilela kweli nkqaku. Ngamlomo umnye mandibulele kwaye ndibambe ngazo zozibini kubantu abathe bandisusa ukuqgola kwamehlo. Masixoxe! Kwezinyanga zimbalwa zigqithileyo sikhe sabona imikhankaso yee #hashtags isithi #BringBackOurGirls, #BackBackTheMoney #IceBacketChallenge #Kenya, njalo njalo. Kwaye sikhe sabona amagorha ezenkululeko enikwa imigcwabo yesidima nesithozelo nguRhulumente, i-State Funerals ngolwasemzini. Noko ke zidale ukuthetha. Kutshanje bekusandula ukutshaba komsasazi ophume izandla kuMhlobo Wenene FM. U-Saba Mbixane wanikela ngeminyaka engaphezulu kwelishumi elinesibini esasaza umculo wembali yakwaNtu. Umfo kaMbixane lo wathi wawongwa ngeembasa yiSATMA’s ngenxa yokuba ngumsasazi ophume izandla. Usutywe kukufa esasasaza kwakwesikhululo sinye. Urhulumente wale kwaphela ukuba umsasazi lo afumane umgcwabo wobuRhulumente ondilisekekileyo. Ngabuni? Akwaziwa. Kulonyaka uphelileyo kwathi kwasweleka omnye wabasasazi beMetro FM. URhulumente wabhutyuzela eququzelela ukuba angcwatywe ngokwesidima nesithozelo sobuRhulumente. Wangcwatywa ke nguRhulumente wethu. Imibuzo ngoku endime nayo Yeyokuba yintoni
unobangela wokuba kwabasasazi bobabini bathi bephume izandla ngokuma emveni kwexilongo kodwa omnye angafumani umgcwabo ofanayo nomnye. Kutheni ngoku uRhulumente ngathi upolitika nalapho kungafanelekanga khona. Noba imizi ayifani, kodwa ke xa kobunye ubuhlanti kwenziwa kwakuhle, bekumelezekile ukuba kwenziwe nakobunye. Ndingamnkanga kakhulu, omnye wabadlali bebhola ekhatywayo uSenzo Meyiwa unikwe umngcwabo wobuRhulunte. Bangaphi na abadlali bebhola ekhaywayo abagqithileyo abathe abanikwa oku kundiliseka. Okunye, ingaba kwabazayo na abazakusandulela bazakufumana lo mngcwabo? Imibuzo mininzi kwaye ayinampendulo. Yanga imiphefumlo yababantu ingaphumla ngonaphakade, baze bakhanyiselwe ngokhanyiso olungacimiyo. Nanku omnye umba endinomdla wokuwushukuxa kutshanje. Kwalahleka abantwana kwilizwe lobumelwane. Yawa isiwa imiyalezo yokuba aba bantwana mababuyiswe kusenziwa imikhankaso. Kwi-social networks yaphokoka imiyalezo yabantu igxininisa ekubeni abantwana mababuyiswe. Iinyanga eziliqela noko ziqgithile kwaye konke oko kukhonkotha oku kwezinja zabakwantsasane kwaphela emoyeni. Abantwana abo baseNigeria, abakabuyi nanamhla. Imibutho echaseneyo nemithetho yombutho ophetheyo i-ANC iphume iphulo nayo ifuna ukuba uMongameli wesizwe abuyise imali, belandela imiqathango ngokuyalelwa ngumkhuseli woluntu uThuli Madonsela. Nabo bathe bathabatha inyathelo lika #hashtag elithi #PayBackTheMoney kodwa kunanamhla imali leyo ayikabonakali, kwaye uMongameli uyala ukuyikhupha le mali. Abantu abangekho baninzi ukuyaphi bathe batshaba sisifo esithile nalapho kwathi kwakho ii-ice bucket challenge ziqhutywa yimikhankaso ka #hashtag. Izigidi ngezigidi zabantu, omdala nomncinci bawa bevuka bezigalela ngamanzi abandayo ekuncediseni ukutsala imali ezakusetyenziselwa ukulwa nokuphanda ngesi sifo. Iziphumo azikaveli nanamhlanje. Kuyothusa ke noko ukubona ukuba amaAfrika ayalamba kodwa akukhonto ingundaba mlonyeni ithethetha ezakuncedisana nokulwa indlala. Sizifaka ezintweni singananzanga neziphumo zoko. Kwelinye icala ingathi imibutho ephikisayo ePalamente ingakhe ibuze kubafundi base-UCT ukuba benze njani na ukuze eyabo imikhankaso ye #RhodesMustFall iphumelele. Inga bangachola nto khona ukwenzela izokubuya imali yesizwe kuMongameli. Okanye ingathi kanti i-hasgtag ka #PayBackTheMoney ihambele ilize. Imithandazo sihlamba nayo kumkhankaso wokuthandazela abafundi abathe babulawa eKenya. Ikhandlela silikhanyisela nina ukuze igazi lenu lingahambeli ilize. Sicela iinkokheli zakwelilizwe zingenelele ekubekeni amazwe obumelwane kwimithandazo. Yanga singaxoxa ngelinkqaku, sive ezakho izimvo. Jonga kwi-Disclaimer!
7
IZIMVU NAMABALA ENGWE
Ke eo hisitori ya ipoeletsa Feels like history is repeating itself Setswana
N
gwaga ene ele wa 2012 fa badiri ba dimmaene baleng 34 bane ba bolawa ke sepodisa ko Marikana. Mo ngwageng o o fetileng mo kgweding ya Diphalane, SANRAL ene ya fetisa baagi ba ko Lwandle mo lefatsheng le bareng ke la bone. Mme mo kgweding e fetileng, bana ba ko sekolo se se golwane sa Philippi ba ne ba thuntsiwa ke sepodisa sa Motse Kapa ga ene ba gwantela kwa Lefapheng la Thuto. Keng okare histori ya rona ya ipoeletsa? Bo idi-idi bo bo bolailweng ko Marikana bo nkgopotsa kutlobotlhoko e e diragetseng ko Sharpeville ka ngwaga wa 1960; mo batho baleng 69 ba ne ba thuntsiwa goya lešong, mme batho ba le 180 ba tswile mo ba gobetse e le tota. Mme gape di patlisiso di bontsha fa bo ntsi jwa batho ba ba thuntsitsweng ba thuntswe mo mokokotlong. Ke gopola ke kopela badudi ba ko Lwandle dijo, diaparo le dikobo go tswa mo di tsaleng tsa me, fa ne SANRAL e ba ntsha ka di kgoka mo lefatsheng leo bareng badudi bao ba ne ba sa
dula ka molao. Tiragalo eo ene ya nkgopotsa kutlobotlhoko ya ko Sophiatown ka ngwaga 1955, fa puso ya nako eo ene ya ntsha badudi ba koo ya ba lelekela ko Meadowlands. Go a makatsa ebile go utlwisa botlhoko gore naga ya rona e santse e bona ditiragalo tse di bušula tsa nako ya puso ya kgethololo di diragala gompieno. Ga ke gane re santse rele baṧa tota mo temokerasing ya rona, fela dilo tse dingwe ga di a tshwanela gore kabe ntse di diragala. Ditiragalo tse di diragetseng mo Aforika Borwa mo dingwageng tse di fitileng tse, di tlhabisa ditlhong mo go maswe, okare re rogaka tshotlego eo re tswang mo go yona. Maloba ha ke bala dikgang... oo bagaetsho! Pelo yaka ke ha e rotha madi ka kutlobotlhoko e ke e badileng ka ditiragalo tsa ko Lefapheng la Thuto la Kapa Bokone. Baithuti ba sekolo se segolwane sa Philipphi bane ba gwantetse Lefapha la Thuto ba ile go batlisisa gore goreng sekolo sa bone se se na dibuka tsa go bala le go ithutaela, le gore goreng Lefapha le sa diragatsa di tshepiso tsa gore ba tlile go tokafatsa sekolo sa bone. Baithuti bare ba ithutela mo
diphaphosing bale 60, ga gona le mantlwana a boithusetso a botoka, ga gona mo ba tshamekelang metshameko teng, mme ebile ba tshwanela ke go adima phaposikgolo go tswa mo sekolong se se potlana se se gaofi ga ba kwala di tlhatlhobo tse digolo. Mme ngwaga le ngwaga Lefapha la Thuto le ba tshepisa gore maemo a bone a tlile go tokafala. Gompieno ke ngwaga wa 2015, mme ga ese go nne le tokafalo epe. Mogwanto wa baithuti ba le 300 o ne wa phatlhalala ka ponyo ya leitlho morago ga gore sepodisa se latlhele dithuthupi mo go bone. Maphodisa a ile a dirisa di dithuthupi di ka nna 6 kgatlhanong le baithuti ba, mme a le mongwe o ile a tswa kotsi fa sethuthupi se ne sa wela mo go ene. Ba sepodisa bare bane ba leka go busetsa maemo sekeng. Morago ga tiragalo e ba sepodisaba ile ba dirisa ditlhobolo tsa bona go kgoromeletsa baithuti ko boema setimela. A ga se fela ngwaga wa 1976 o ipoeletsa gape? Histori ya ipoeletsa, mme se se nkutlwisa botlhoko go bona ditshwanelo tsa rona di gatakwa ka maoto. Tota re nyenyefatsa ditiro tsa balwelakgololosego ka ditiro tsa go tshwana letse.
Mapaseka Sethlodi Head Tswana-Sotho & Education Editor
Over the past 4 years I have seen current
affairs reminding me of some of the most painful historical events of this country. The Marikana massacre of 2012 was an unpleasant and heart throbbing reminder of the Sharpeville massacre. The Lwandle evictions of 2014 looked a whole lot like like the Sophiatown evictions of 1955. And now 2015 I read of students being stunt grenaded to a hush as an act of “crowd management” by the police force. Isn’t the right to education one of the many things freedom fighters of this country fought for? So why then do we still have police officers intimidating and chasing away pupils with firearms and stunt grenades? Those pupils were protesting for a right they have been promised for many years, quality education. So when they peacefully strike for that right, “the man” silences them with weapons. Smells like 1976 to me. Image: News24
8
April 2015
DIKAKANYO/TSELE LE TSELE
Poetry
Mmino o a bolela
Amacembe Amasha
Music tells a story
Wade Smit
Sithukuthekele, ehhe. Niyathuthuka, nina? Hhayi ngaphandle kwethu! Silandele nina. Siyaniphoqa. Thina ngeke sidideke. Thina singamacembe amasha. Asindizi. Asigugi. Siyakhula. Ubani uzohlola ukukhulisa? Ubani uzobonwa odidekile? Asazi. Asasazi. Ubani uzowohloka, noma uzoma? Thina sizonquma, singamacembe amasha. Abanye babantu abadala bahlala phansi laphaya, ngaphezu kwegquma. Baswebezaswebeza kancane, kodwa umoya untshontsha amazwi abo. Abamametheki. Neze. Abafuni ukuhamba nakancane. Mhlawumbe bazoduka esikhotheni, phansi kakhulu, phansi julile. Amathunzi abo kabangafiki emuva. Kabafuni ukubuka leso sihlabathi. Abathandi lawa macembe amasha. We are angry, indeed. You all, you are developing? Not without us! Follow us. We are forcing you. Us, we won’t be confused. We are new leaves. We do not fly. We do not age. We are growing. Who will oversee the growing? Who will be seen confused? We do not know. We still do not know. Who will fall, or will they stand? Us, we will decide, we are the new leaves. Some elders they are sitting high up there at the top of a hill. They are whispering quietly, but the wind steals their words. They do not smile. Never. They don’t want to move at all. Perhaps they will sink into the grass, far down, deep down. Their shades cannot arrive after. They do not want to see this soil. They do not like these new leaves.
IsiZulu
Sepedi
M
mino wa se Afrika o a bolela ebile o raloka karolo ye bohlokwa go rena bana ba thari ye ntsho. Mmino wa se Afrika ke bohwa bja rena bjo re ikgantšhago ka bjona. MoAfrika wa go re tswee tswee ke moAfrika ka go latela le go rata setšo le mmino tša gabo. Go dira bjalo go laetša hlompho ya setšo le lerato la mmino, le semelo sa motho. Bontši ge re re mmino o a bolela, re nagana methalokopelo ya dikoša yeo re tlwaetšego go e kwa, re dirwa ke go se tsebe gore bomakgolokhukhu ba rena ba be ba bolela fela le ka melotšana ye bosana, ntle le go opela ka melomo, go bolelwa fela ka merethetho ya dinaka, meropa, dipela le tše dingwe tše ntši. Mehleng ya bogologolo mola maswika a sa le boleta, dikgogo di sa na le meno, mmino e be e le karolo ya bohlokwa kudukudu go batala. Ka ge maAfrika a atile a nabile bokamonawa, bagologolo ba be ba šomiša dijo, moaparo le mmino go hlatha gore motho yo mongwe ke mohlobo ofe, o tšwa kae gomme tumelo ya gagwe ke efe. Taba ya go kgahliša gape ya bohlale ke gore bagologolo ba be ba šomiša mmino bjalo ka sebetša go lwantšhana le mmušo wa maloba wa kgatelelo. Motho mang le mang o be a itshephetše mmino bjalo ka sehlare sa ntšhirela, go šomišwa diletšo le mmino ka kakaretšo go lla, go leka go ithšireletša le gona go fetiša melaetša ya bohlokwa. Mmino o be e šomišwa gape
August Radebe
go keteka goba o šomišwa ka dinako tša manyami. Matšatši a selehono ge motho a latela setšo sa gabo bare ga a na hlabologo, bare bona ke majakane ka ge ba huedišwe ke tša sebjalebjale. Meaparo le mebino tša sebjalebjale di fapana kudu le tša kgale, baswa ba bone boswa ba a hlanamela setala. Bagolo ba boletše bare se bone boswa wa hlanamela botala, goba mohlomongwe tše di dirwa ke gore bagologolo ba ile le ditaola badimong? A naa ba bo hlanamela ka ge ba se ba humana thuto ya maleba, goba ba tšeerwe fela ke melodi ya makaba, goba ga ba iše felo ka medu ya bona? Dikarabo tša dipotšišo tše di jelwe di aretse, ke palelwa ke go di araba, gomme ke a tsepha gore bontši bja batho ba ka ema meetsemagakwa ge ba ka leka go araba dipotšišo tše. Le ge bontši bja maAfrika bo hlanogetše mmino wa mahlaku, go sa na le bana ba thari ye ntsho bao ba ratago setšo le mmino waga bo bona, ke bolela ka baopedi ba go swana le ba Ladysimth Black Mambazo. Le ge thaka e tshesanyana e sa opele kudu mmino wa setšo, go a thabiša ka ge ba opela ka maleme a gabo bona. Ke bolela ka bo Fuse ODG, Shakira, P Square, Lira le ba bangwe ba bantši. Se se laetša gore maleme a seAfrika a Mma Montedi a ka se jewe ke bjelele, gomme go a thabiša go lemoga gore mohlomongwe le ditlogolwana tša rena di tla gola di tseba maleme a gabo bona.
Although many Africans could really
care less about cultural music, there still are a few who have love and passion for culture and African music, like the group Ladysmith Black Mambazo. Even though the youngsters are less interested in cultural music, my heart is still delighted at the fact that they sing in African languages. I am referring to the likes of Lira, P Square, Shakira, Big Nuz, Fuse ODG and many more. This indicates that our motherly African languages may still be restored, and maybe our grandchildren will grow to know their languages. Disclaimer
The Vernac News Opinions&Features section is a vehicle for expression on any topic by members of the university community or other interested parties. The opinions within this section are not necessarily those of the Vernac News collective or its advertisers. Letters to the Editor need to be kept to a maximum of 300 words and can be sent to: taariqamod@gmail.com
9
IZIMVU NAMABALA ENGWE
ISILABHASI NGOLWIMI LWEENKOBE-IZIFUNDO ZEZOQOQOSHO NGESIXHOSA NESIZULU-ISIQALO ESIHLE OKANYE KWANELE?
Akha Tutu
isiXhosa
Ukuba
uthetha nomntu ngolwimi
“aluqondayo, loo nto iya entloko. Kodwa,
ukuba uthetha naye ngolwimi lwakhe loo nto ingena entliziyweni.”La ngamazwi ongasekhoyo owayesakuba ngumongameli weli, uNelson Mandela.Sonke siyazi ukuba xa kuthethwa nawe ngesiXhosa sakho kulula ukumamela, ukuva nokuqonda. Okuvuyisayo kukuba nabezemfundo bade bayibona nabo loo nto. Kutsha nje iYunivesithi yaseKapa, isebenzisana necandelo leenkonzo zezoqoqosho,lemfundo negunya loqeqesho iFasset ngamafutshane, kunye noGetsmarter isungule isixhobo esitsha esiza kunceda abafundi abantsundu bafunde izifundo zezoqoqosho ngeelwimi zabo. Okwangoku, esi sixhobo sineelwimi ezimbini: isiXhosa nesiZulu. Esi sixhobo, asilungiselelwanga nje abafundi bale Yunivesithi kodwa nabanye zwenibanzi. Iividiyo ezidlala imizuzu elishumi zicacisa ngokufutshane nangokungqalileyo imibandela ekhethekileyo.Injongo yokuba aba bafundi bafundiswe ngeelwimi zabo kukuba, kufunyaniswe kunzima ngabo ukuqonda imibandela esisisiko yezifundo zezoqoqosho nto leyo eye ikhokhelele ekubeni bangazigqibi izifundo zabo. UNjingalwazi Jacqui Kew weKholeji yezifundo zeAkhawuntingi eyinxalenye yeYunivesithi yaseKapa uthe xa acacisayo, aba bafundi bajamelene nocelomngeni lokuba, ngoku bazabalazela ukuqonda imibandela esisiseko kuye kufuneka beguqulele izinto ezibhalwe ngesiNgesi kwiilwimi zabo.Ekugqibeleni, baye bazishiye phakathi izifundo zabo,nto leye eye yenze banqabe oosoqoqosho abamnyama. Ndithe ndakufunda ngeli cebo ndazibuza imibuzo eyile: Ingaba eli qhinga liza kunwenwela kwiindawo zempangelo? Ingaba alifikanga emva kwethuba? Kwaye, ingaba iilwimi ezisetyenziswayo zenziwe zaqondeka lula? Makhe sihlole izibakala. Okokuqala, masizibulele ezi nzame kuba zilulutho kwabo benza izifundo zezoqoqosho kwaye ziza kubanceda lo gama besafunda. Ewe lo gama beseseYunivesithi. Kaloku xa ufundayo akufani ngokupheleleyo naxa usenza loo msebenzi ubuwufundela. Esinye sezizathu ezibangela kubenjalo kukuba ulwazi luqhubeka luveliswa mihla le. Nje ngomfundi kwiYinivesithi enkqenkqeza phambili kuphando uya kukuqonda oko. Imibandela esisiseko aba bafundi baza kuba beyiqonda kuba beyifundiswe ngeelwimi zabo, kodwa kuthekani ngaleyo iza kuveliswa emva kokuba sele bawashiyayo amasango emfundo? Qinisekileyo akunokwenzeka ukuba kufuneke babuyele eziYunivesithi ukuze bafundiswe ngeelwimi zabo izinto
ezintsha.Ndiyazi ukuba esisixhobo siqulethe nesiNgesi nto leyo ethetha ukuba abafundi baza kuguqulela lo gama befunda ngeelwimi zabo. Kodwa, umbuzo usemile: Ingaba kuza kufuneka baphindele edesikeni ukuze bafunde imibandela emitsha? Ewe siyangqinelana, impendulo nguHAYI. Kuya kubakuhle ukuba nabo abaqeshi babandakanywe kweli linge lihle kangaka.Kungakuhle ukuba amaziko afana neFasset asele eqhubeka namalinge afana neli kwiindawo zempangelo. Ngaphezu koko ezi zilwimi zabaqeshwa babo kwaye zisemthethweni. Ngelifutshane, impendulo yombuzo wam wesibini ithi, ewe eli linge lifike emva kwethuba. Kule minyaka imashumi mabini yenkululeko bekumele ukuba iilwimi zabantsundu zibandakanywe kangangoko kwezemfundo. Ewe zibekho zona iinzame kodwa azanelanga. Injongo yokuba iilwimi zethu zikhutshwe kwinkqubo yemfundo ngurhulumente wocalucalulo yayikukuba kunyashwe amalungelo abantsundo-ngokukhethekileyo ilungelo lokuzithethela,eliquka ukuthetha ngolwimi lwakho. Ngoko ke, emva kokufunyanwa kwenkululeko kwakumele ukuba yenye yezinto eziphambili ukwenziwa komntu ontsundu afunde ngolwimi lwakhe. Kusenokwenzeka uthi loo nto ibingenakwenzeka kodwa, iChina yona ikwazile kwaye iphakathi kwamazwe ankqenkqeza phambili kwezoqoqosho. Ekubeni zakhutshwayo, zabasecicini lokulibaleka nto leyo eyenze abaninzi kwisizukulwana sethu abazazi ngokupheleleyo iilwimizabo. Omnye weentshomi zam uthi xa endibalisela,ngenye imini omnye wabazala bakhe wophula ikomityi. Umakazi wakhe ambuze, “Luyanda, itheni ikomityi”, athi yena uLuyanda, “Makazi, ikomityi ikrazukile.”Lo ngowona mzekelo mhle usibonisa ukuba, nathi thina bantsundu (ngenxa yezizathu ezivakalayo, endinokubhala amaphepha aliqela ngazo) asizazi ngokupheleleyo iilwimi zethu. Kukho into ekuthiwa lulwimi lwengingqi, okanye olu siluthetha kwizangqa zethu zobuhlobo naxa sincokola emakhaya. Kukwakho nolwimi olusulungekileyo okanye ulwimi loncwadi (olu singalwazi ncakasana). Uninzi lwethu lwazi ulwimi lwengingqi. Loo nto indenza ndizibuze ukuba ingaba ulwimi olusetyenziswa kwesi sixhobo lulwimi oluza kuqondakala lula kumfundi owazi ulwimi lwengingqi? Ukuba impendulo nguhayi, lo nto iya kuthetha ukuba esi sixhobo asikufezanga oko besifuna ukukufeza. Mna ndizibhentsisile ezam izimvo ngokuzibuza imibuzo.Akwaba yinto le eza kugqithela kwiindawo zempangelo. Akwaba ibize kwangethuba, kodwa ke sisiqalo esihle esi. Andazi ukuba ezi coconuts zisithi ziza kuxhamla kangakanani na kweli cebo. Zithini ezakho izimvo? Khawuncokole.
Poetry “English Ebekekileyo”
Thandiwe Msebenzi
Ndi thetha ulwimi lakho, ndi mamela umculo wakho ndicinga ngo lwimilakho
isiXhosa
lento ilulwimi inga masiko nezithethe lento iyingoma inesingqi esiqhakamishela umntu nezinyanya no buni bakhe lento izingcinga ichaphazela izenzo zam nokuzi phatha kwam Ndi thetha isEngesi Ndimamela imiculo obhalwe ngesi Ngesi Ndicinga Ngesingesi Ulwimi lam njengamntu Onstundu alisena xabiso Imiculo yethu nezithethe azisena mveliso Ingcinga zethu izimvo zethu zakwantu azina ndawo Usisonka sam Imfundo yam woku phuma emlonyeni wam ndibonakala emphakathini njengomntu obalulekileyo English ebekekileyo ndisezadleni zakho ndisisi caka sakho umzinma wakho, izimvo zakho,ilizwi lakho ndithanda ndinga thandi ndingo wakho.
In short, my answer to my second
question is: yes, this initiative came late than we had expected it to come. In this two decades of our democracy, it should have been of paramount importance to include our native languages in the education system as much as we can.
10
March 2015
DIKAKANYO/TSELE LE TSELE
RUTANG BANA DITAOLA LE SE YE NATSO BADIMONG
Teach the children in the way they should go before death consumes us Sepedi
T
okologo ya setšhaba sa Afrika Borwa ke selo se bohlokwa kudu. Kgweding ye ya tokologo ke maikarabelo a mo Afrika yo mongwe le yo mongwe go keteka le go ba motlotlo ka tokologo yeo e lwetšwego ka maatla, madi le dikudumela tše ntši. Go keteka ke seka sa go bontsha tebogo le lerato la tokologo, le go hlompha bagale bao ba e lwetšego ka maatla le lerato la Afrika-Borwa. Ge re lebelela dikutung tša menagano ya rena re lemoga gore tšatši la tokologo ga se letšatši fela, ke letšatši leo AfrikaBorwa e fetogilego naga ya todi ya maswi le dinose. Ke selo seo se tlišago keteko ya lethabo le legoa le legolo. Go keteka letšatši le ke setšo sa maAfrika Borwa ka moka. Go sa kgathale mmala, lefelo la bowela kalana le setšo. Ka ge mantšu a mogolo a re rutang bana ditaola le seye natšo badimong, go keteka letšatši la tokologo ke gona go dira bjalo.
Go keteka tšatši la tokologo g arena go dira gore bao ba re tlhatlamago ba kgone go ba le tsebo ya gore tokologo yeo ba ruthago kka gare ga yona e tšwa kae, e tlile bjang, ka tefo e kae. Ka fao ba tla tseba go e hlompha le go e swara botse, mme le bona ba kgona go e beela bao ba ba latelago. Ke bona ke opile kgomo lenaka ge kere go bohlokwa gore re tekeke letšatši leo ka lona dithari ka moka tša Afrika Borwa di ilego tša ba thari ye tee ya molalatladi le khutso. Go le keteka go bontšha ka fao re phedišago ka gona re le setšhaba, ka ge go šupa gore re kgona go phedišana mmogo, mme le bao ba tlago morago ba tla kgona go kuka moeno wo, ba tšwela pele ka go hlompha tokologo ye. Seo se tla direga ge fela rena re ka keteka letšatši le, mme ka go dira bjalo ya ba ge re ba ruta ka yona tokologo ye. Go keteka letšatši le ke go fa morena Nelson Mandela le bagale bao ba lwetšego tokologo ya rena thlompho,
gape ke leboga tema yeo ba e kgathilegophakgamading ya go lokolola ban aba thari ye ntsho. Godimo ga moo, bokamoso bjo bo tlago ba Afrika Borwa bo tla kgona go tseba gore tokologo e tšwa kae mme bagale ke bo mang. Ka fao le bona ba tla kgatšetša bao b aba latelago ditaola tše. Kgweding ye nkgao swanetše go ja nkgawana e le ge go ketekwa tokologo yeo e re natefelago mo Afrika Borwa. Ke kgwedi ye e lego gore motho a kare re keteka matswalo a Afrika Borwa ye mpsha yeo batho ka moka ba binago koša e tee yeo e hlamilwego ka di 27 Aporele 1994. Re swanetše re thome go emaema, re itokiše, re thome go keteka tokologo ye, nako e jewa ke magotlo mme tšatši la Aporele šetše le hlabile. Re swanetše re tsebe gore tokologo ga se ya kgwedi fela, ke ka fao ke goeletšago ma Afrika ka moka nageng ka bophara, ke re a re tšweng ka makata namane gomme re keteke tokologo tšatši ka tšatši.
Lebogang Selemela
This month, the Freedon Day
Celebration should happen once again. It’s a month with which a new South Africa was born, where everybody is singing the same liberation song which was formed on the 27th April 1994. We have to go all out, start preparing and celebrating because time is not really on our side, the April day is starting to shine on us. Note that not only should this be a celebration of the April month, but a celebration of freedom in our lives with each day that comes by.
Image: Googlejpeg
Cry my beloved continent, cry my beloved Africa: Berlin Conference has displaced you!
Noluvuyo Mjoli
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English
olonialism did not just cripple Africa’s resources, but it also crippled the African’s lives. It displaced people who now see themselves as enemies to one another. The Berlin Conference of 1884 decided on Africa’s fate as European settlers shared what is to be theirs in Africa.. Land division in Africa was drawn up by
literally using a pencil and a ruler on a map.Today, fellow Africans from neighbouring countries are prejudiced and hated just because they are black. Xenophobic attacks are no new culture in South Africa. They blew in massive numbers in 2008. Others were even set alight. We saw the very same thing in the past two weeks in Durban. “These makwerekweres come here to steal our jobs because
they allow mlungu to use them as cheap labour, whilst we are here protesting against that kind of humiliation from by demanding fair wages". The argument made here is that the non-South African blacks sell themselves too low so that a whiteman can hire them instead, leaving that black South Africa who is not willing to settle for peanuts and cheap labour starving and out of job. Non-South African blacks
have come be referred to as ‘amagweja or amakwerekwere. This is a derogatory word that connotes that you are an unwanted black in a foreign land and therefore should go back home. Ironically, those foreigners with white skins, on the contrary are worshiped: regarded as job providers since they give people ‘jobs’ the very same jobs which are exploiting
them by paying them low wages. For example, All the Portuguese, Chinese, Taiwanese, Brazilian, American, British, Scottish, Irish tycoons that live here are treated like masters, whilst Nigerians, Zimbabweans, Ethiopians, Somalis, Malians, and other of them from the north, are constantly being attacked, burned and reminded to go back home.
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IZIMVU NAMABALA ENGWE
GORENG RE SA AMOGELE BATHO JAAKA RONA? Why can we not just accept others for who they are? Setswana
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o santse mo nakong e ya temokorasi go na le batho bao ditshwanelo tsa bone tsa botho di gatelelwang. Ka ngwaga wa 2006, ka kgwedi ya Ngwanatsela a tlhola malatsi a le masometharo, kgotlakgolo ya Aforika Borwa e ile ya thala molawana o sireletsang batho bao re ba bitsang re ke di gay, lesbian, bisexual and transgender (GLBT). Maitlhomo magolo e ne e le gore batho ba tshwanetse baitsi gore ga go na sepe se phoso ka go nna le kgatlhego mo maratong le motho wa bong jwa gago. Ke ile ka buisana le mongwe wa baithuti oo ikuetseng gore leina la gagwe e nne khupamarama, moithuti oo ke motswantle mme ko nageng ya gagwe ditshwanelo tsa di-GLBT di gatakakiwa fela jaaka o kare ga ese batho sentle. Moithuti o na le maikutlo a gore ga se boAforika gonna gay/ lesbian. O ile a leka go itshetlega ka matlhakori a mantsinyana go fa letlhakori la gagwe mmele, a re go ya ka tumelo ya seKresete,
Modimo wa baKresete ga a dumalane gotlhelele le ditiro tsa bone, a re Modimo o nnile le merero gore motho wa monna a nne le motho wa mosadi. Ga a dumalane gotlhelele gore se seka tswa setlhodilwe ke tlhago. Ke dumela thata gore moithuti oo mongwe wa losika la gagwe kwa gae o ile a lotafatswa ka go nna trasgender mme a leka fela go ikgothatsa. Naga ya Nigeria ke nngwe ya dinaga mo Aforika tse di gatelelang ditshwanelo tsa diGLBT, fa mongwe a ka tshwarwa a le mo maratong le motho wa bong jwa gagwe o bolaiwa setlhogo ka matsogo. Le fa gole jalo Aforika Borwa e bontshitse dinaga tse dintsi tsa Aforika gore go amogela batho ba yone go botlhokwa jang. Lebaka legolo le tlisang kgotlang mo malapeng a mantsi a maAforika ke gore re rata go atlhola batho ba bangwe mme morago re dirisi setso kgotsa tumelo jaaka maipato. Le fa e le gore tumelo ya seKresete e kgatlanong le seo, ga e neele boreaitsi tetla ya gore ba sotlakake mebele e mengwe ya Modimo. Kgang e e tlhokisa ba le bantsi boroko.
Prince Nchupang
GLBT’s rights are being violated in most African homes as they claim that it is un-African. South African Constitutional Court recognised same-sex marriage in 2006 November 30. Same-sex sexual intimacy was made legal since 1998. Therefore there is no reason to violate GLBT’s rights since they are the same humans like everybody. Gracias.
Image: Howcoolbrandsstayhot.com
Ingabe lichaza ukuthini isiko lakho kuwe? IsiZulu
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hlawumbe ngaphambi kokuba size sigeqe amagula kuhle siqale ngokuchaza ukuba isiko yini na? Umasithamunda ngesiko-ke sisuke sikhuluma ngenqubomgomo yezinto zohlanga thizeni, sisuke sichaza ukuqhutshwa kwezinto ngendlela okhokho nobabomkhulu ababeziqhuba ngakhona endulo.Zonke izinhlanga zinamasiko azo. Ukuhluka kwezinhlanga kugcizelela ukuhluka kwamasiko e-Afrika. Isiko kuyinto ehlonishwayo futhi eyigugu emlandweni nasezimpilweni zabantu base Africa ikakhulukazi abebala elimpisholo.Uma umuntu ethamunda ulimi lakhe siye sithi uyazigqaja ngesiko lakhe. Lokhu kukubeka ngokusobala ukuba ukuthamunda ulimi lakho kusengukubungaza isiko lakho, ngamafushane-nje ulimi luyahambisana nesiko, ukube isiko alibangabikho ngabe izilimi lezi esizikhulumayo zikhona zivelakuphi?. Kuliqiniso elingephikwe ukuba isiko nesiko lingachazwa kahle ngolimi lalo,nemvunulo kumbe indlela uhlanga elugqoka ngayo.Isiko kulisiko ngenxa yesizwe noma yezizwe thizeni eziligcina liphila futhi liqhakambile.Ayikho into
enhle njengokubona izizwe zigubha amasiko azo ngosuku lamasiko mhlazane zingama-24 kuMandulo minyaka yonke. Lokhu kubuyisa isithunzi sase Afrika nokuzwana kwezinhlanga ezahlukahlukene eziphila ezweni elilodwa.Abaziyo baye bathi siyisizwe esinguthingo lwenkosazane.I-Afrika yaziwa ngobuhle bamasiko ayo. Kimi isiko lami lisho okuningi,lisho ukuba ngingubani,ngiqhamuka kuphi. Licacisa indlela esiqhubangayo izinto lapho ngiqhamuka khona.Ngikholelwa ekuthenini likhona idlozi lami lingiqaphe ngawokhozi.Ngikholelwa ekuthenini inkosi yiyo umdali womhlaba nezulu futhi kumele ikhonzwe idunyiswe ngezikhathi zonke. Ngiyakuvuma konke lokhu, ngikholelwa ukuba isiko aliphazamisani nakancane nezindlela zenkosi. Isiko lami lingumaka ongenza ngihluke kweminye imaka.Ukwenza umzekelo nje,kumele ngihlabe inkomo okanye imbuzi,ngishise impepho ukuze ngikhulume ngiphinde ngixhumane nabangasekho,esibabiza ngedlozi elihle okanye izinyanya. Kunekhishi lapho kuhlala khona abangasekho emsamu okuyilapho okushiselwa khona impepho umakunxuswa okanye kucelwa okuthize.Kumele ngiye enyangeni ngilande umuthi
Sibusiso Malimela kumbe intelezi ukuxosha imoya emibi ezungeze ikhaya. Lezi izindlela engazalwa,ngakhula kusetshenziswa zona.kafushanenje isiko lami igazi lami. Angiboni-ke ukuba ukhona yini umuntu okwazi ukuphila ngaphandle kwegazi lakhe. Ingabe lisho ukuthini isiko lakho kuwe?. lona ngumbuzo okufanele ukuba wonke umuntu wase Afrika abe nezimpendulo zawo, uma engenazo izimpendulo abe nezizathu eziyimbangela yokuba angabi nazo, nazo lezozimbangela ziqine ngokwanele zingabi imbudane-nje.Uma ungakaze ubuzwe lombuzo kumbe uzibuze wena kumele uke uzinike ithuba udlinze ukuba ngempela lisho ukuthini isiko lakho kuwe.Abanye isiko kubo likusho konke,umasikhuluma ngesiko sikhuluma ngempilo yabo,umzekelo: kunabantu abakholelwa ukuba mebengaligcinanga isiko bazolandelwa imishophi okanye amanzi amnyama.Kunabantu abakholelwa ukuba uma begcina isiko izindlela zabo zizokhanya. mhlawumbe kumele umuntu nomuntu ayazi imvelaphi yakhe. lokhu kuzosiza ekuthenini akwazi ukutshela abantu bakwamanye amazwe ukuba ungubani, azabeyilomuntu anguye kusukelaphi konke lokho. Ziningi ke izindlela zokwazi
Perhaps before going further let us begin by describing or clarifying what culture is. When we are talking of culture we are talking about how things are done is a good and natural way, how our forefathers were doing things in ancient days. All races have different cultures. As races are differ so as their traditions or cultures in Africa. Culture is something that is very respected and historical in people’s lives in Africa. If someone speaks his or her mother language we usually say that particular person is proud of his or her culture and identity .This clearly shows that speaking your mother language is part of embracing your culture. In short terms, your mother language goes hand in hand with your culture. If there were no cultures probably these languages we speak would be absent. It is very precise that each and every culture is clearly and easily defined by its language. Culture is a culture because of that particular nation keeping it active and original. There is nothing amazing and attractive like perceiving the nation celebrating their culture or tradition on the 24th of September each and every year. This brings dignity in Africa. Those who know better refer Africa as the rainbow nation because of it beauty when it comes to culture. imvelaphi yakho,ungaya kumakhehla endawo kumbe okhulu bendawo,ufike kubo ucele izincazelo kabanzi no mlando ngemvelaphi,umsuka Kanye nesiko lakho.Uma uthanda ungasale sewubabuza ukuba lisho ukuthini isiko lakho kuwe? Ziningi izimpikiswano phakathi kwesiko nokholo ezikhathini zamanje.Abanye basho ukubulalana bebanga loludaba.Abanye bakholelwa okholweni labo kuphela ngenkathi abanye bekholelwa esikweni labo kuphela.kuyo yonke lengxenye besekubakhona abakholelwa ekutheni isiko nokholo kuyahambisana futhi kuyasebenzisana. Ingabe wena ukuliphi icala? .Kuningi okukhulunywayo langaphandle,abantu basho ukuqedana bebanga indaba yesiko nokholo.Ngizwile ngandlebenye kuthiwa
kunezinkolo ezikholelwa ekutheni into ekuthiwa idlozi kayikho, ayikaze yabakhona futhi kayisoze yabakhona. Kuthiwa kunezinkolo ezingakholelwa ekutheni uma umuntu egula makaye enyangeni eyocela amakhambi okuzelapha ukuze aphile.Umbuzo omkhulu ngukuba kazi umvelingqangi kumbe inkosi yona ithini ngesiko?,ngyazi abantu lombuzo bawuphendula ngezindlela ezingefani ngenhloso yokusekela uhlangothi abangakulo. mhlawumbe ukube siyakwazi ukuzwa uvo layo inkosi ngabe kade yaxazululeka lenkinga eyinkanana isizwe esibhekene nayo.esikwaziyo ukuba isiko nokulandelwa kwalo silibonile lisebenza kubantu kanti ngokunjalo nenkosi ihlezi isebenza kubantu. Sinesiqiniseko esingakanani ukuba asenzi iphutha uma sithi lokhu kokubili akuhambisani na?
We asked a few students about what they think of Freedom Day...
Freedom Day F
reedom Day on 27 April is an annual celebration of South Africa's first non-racial democratic elections of 1994. This day is significant as it marks the end of over three hundred years of colonialism, segregation and white minority rule and the establishment of a new democratic government and the establishment of a new state subject to a new constitution. The holding of the first non-racial elections was the culmination of years of struggle and a negotiated settlement which led to the unbanning of the liberation organizations, the release of political prisoners and the return of exiles and the formal all-party negotiations which drafted an interim constitution. Of South Africa’s 22, 7 million eligible voters 19.7 million voted in the 1994 national election.
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lthough the ANC gained a majority vote, they formed the Government of National Unity, headed by the president of the ANC’s Nelson Mandela who became the first democratically elected President of the country. Since political freedom in 1994 South Africans have strove to correct the wrongs of the past. We are still faced with a number of challenges such as crime, poverty, unemployment, racism and sexism amongst others. Freedom Day affords South Africans the opportunity to make a pledge towards fighting against the legacy of racism and economic inequality as well as renewing their loyalty to their country and their commitment to its future.
• • • • • • •
The election was won by the ANC with 62.65 % of the vote. The National Party (NP) received 20.39 % Inkatha Freedom Party (IFP) 10.54 % Freedom Front (FF) 2.2 % Democratic Party (DP) 1.7 % Pan Africanist Congress (PAC) 1.2 % The African Christian Democratic Party (ACDP) 0.5 %.
isiZulu “Ilanga lenkululeko kimi yilanga lakuthi thina singabantu abantsundu sithole ithuba lokuzibonakalisa. Sizibonalisa ngokhumbulo bonke laba abafayo nge sikathi sokulelwa inkululeko. Leyo nkululeleko eyalwayo ngabo khokho bethu ukuthi nathi sibe nethuba lokuba nazo zonke izinto esizifunayo” Interviewee: Motheo Nonkululeko Langoaso Photographed by: Motheo Nonkululeko Langoaso
Ndebele
Image: abramjee.com
“Ilanga letjhophumulo limi litjho okukhulu. Ngaleli langa kulapho omjima eSewale Afrikha abanelungelo lokuveza amazizwe wakho lothando yakhe ngengomuntu.”
Saartjie Baartman Bio Sarah Baartman was born in 1789. She was working as a slave in Cape Town when she was "discovered" by British ship’s doctor William Dunlop, who persuaded her to travel with him to England to display her as a "freak", a "scientific curiosity", and make money f rom these shows, some of which he promised to give to her. It is said that Baartman had unusually large buttocks and genitals, and in the early 1800s Europeans were arrogantly obsessed with their own superiority, and with proving that others, particularly blacks, were inferior and oversexed. Baartman’s physical characteristics, not unusual for Khoisan women, although her fea tures were larger than normal, were "evidence" of this prejudice, and she was treated like a freak exhibit in London. • She was called the "Hottentot Venus", 'Hottentot' being a name given to people with cattle. They had acquired these cattle by migrating northwards to Angola and returned to South Africa with them, about 2 000 years before the first European settlement at the Cape in 1652. Prior to this, they were indistinguishable from the Bushmen or San, the first inhabitants of South Africa, who had been in the region for around 100 000 years as hunter-gatherers. Khoisan is used to denote their relationship to the San people. The label "Hottentot" took on derogatory connotations, and is no longer used. Venus is the Roman goddess of love, a cruel reference to Baartman being an object of admiration and adoration instead of the object of leering and abuse that she became. She spent four years in London, then moved to Paris, where she continued her round of shows and exhibitions. In Paris she attracted the attention of French scientists, in par ticular Georges Cuvier. No one knows if Dunlop was true to his word and paid Baartman for her "services” Once the Parisians got tired of the Baartman show she turned to prostitution. She died in 1815, at the age of 25. Cuvier made a plaster cast of her body, then removed her skeleton and, after removing her brain and genitals, pickled them and displayed them in bottles at the Musee de l’Homme in Paris. Some 160 years later they were still on display, but were finally removed from public view in 1974. In 1994, then President Nelson Mandela requested that her remains be brought home. It took the French government eight years to pass a bill – apparently worded so as to prevent other countries from claiming the return of their stolen treasures – to allow their small piece of "scientific curiosity" to be returned to South Africa. In January 2002, Sarah Baartman’s remains were returned and buried on 9 August 2002, on South Africa's Women's Day, at Hankey in the Eastern Cape Province. Her grave has since been declared a national heritage site.
Interviewee: Ishmael Zithembiso Mahlangu Photographed by: Ishmael Mahlangu
IsiXhosa Quotes “‘lomhla usikhumbuza ngemvelaphi yethu singuMzantsi Afrika, nangosembenzi osasijongileyo wokukhulula abantu bakuthi kubugxwayiba bentlupheko, izifo, ukucalulana, neemfundo engekho mgangathweni” Photographed by: Sakhi Dlala Interviewee: Sakhi Dlala
English “#BringBackOurGirls #Kenya #OurLivesMatterToo We are NOT free! “ Interviewee: Mihlali Ndlebe Photograph by: Mihlali Ndlebe
seTswana “Tokologo e raya botshelo jwa ka. Tokologo e raya gore ke na le right ya go dira sengwe le sengwe se ke se batlang ka nako e ke batlang.” Interviewee: Poloko Lefifi
isiXhosa “Inkululeko kum yinto esiyofumana uvuka kwethu” Interviewee: Sinawo Thambo
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DIKAKANYO/TSELE LE TSELE
March 2015
Rhodes Must Fall is not just about the statue; it’s about decolonising the legacy of Rhodes at UCT! Noluvuyo Mjoli IsiZulu
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ubo bonke laba abathi i-Rhodes Must Fall iqembu labafundi abamnyama abafuna ukuletha ubundlavini e-UCT, bengicela ningiphe indlela nginifake esikoleni kancane. Ngikakayi kude ngicela ukucacisa ukuthi i-Vernac News ayihlangene neze nalemibono engizoyibeka kule ndaba elandelayo. Ngakho ke bengingethande ukuthi kuthiwe thina njengephepha sithuthukisa umkhankaso we-Rhodes Must Fall. Iphutha lokuqala elenziwa ngabantu abaningi abangayi qondi i-Rhodes Must Fall elokuthi bacabanga ukuthi le nhlangano ilwelwa ukuthi isifaniso sikaCecil Rhodes sisuswe kulenyuvesi. Yebo le nhlangano ifuna lesi sifaniso sisuswe. Ngachaza ngaze ngakhathala esiqeshini esedlule ukuthi kungani sibona uRhodes njengomuntu ongafanele ukuqhayiswa e-UCT. Ongazange athole ithuba lokufunda leyo ndaba useyoxola ngoba lapha angizuchaza ngale nsizwa. Kusemqoka kakhulu ukuthi le nhlangano ye Rhodes Must fall ingabhekelwi phansi njenge nhlangano ezikhathaza ngesifaniso nje qha kwaphela. Ziningi kabi zinkinga ezibhekene ne-UCT mayelana nobandlululo. Sithi uRhodes makawe kanye nayo yonke imikhuba yakhe esasele. Ngale nhlangano sithi isidima somuntu omnyama masibuye! Insalela kaRhodes lapha eUCT yincindezelo yebala, yobulili kanye neyesimo senhlalo. I-Rhodes Must Fall ilwelwa amalungelo abo bonke abasacindezelwe e-UCT. Labo kubalwa kubo; abesifazane abasabukelwa phansi yinyuvesi. Uma kuqhathaniswa nabesilisa, abantu besifazane e-UCT abaholi ngokulingana. Lokhu kudalwa ngukuthi izikhundla eziningi eziphezulu ezibekelwa abesilisa. I-UCT inomkhuba omubi wokuqasha abesilisa abaningi ukudlula abesifazane. Laba besilisa bavame ngokuba ngabebala elimhlophe. Yibo futhi laba abahlala kwi-Council njenga nenhloko ethatha izinqumo e-UCT. Kuze kube yinamuhla akekho noyedwa owesifazane onguprofesa lapha emzini. Imiphumela yaloku ukuthi abantu abamhlophe bathathela abantu abansundu izinqumo. Lokhu kuyinkinga ngoba akho noyedwa wabantu abamhlophe owaziyo ngenhlungu kanye
nesimo sabantu abamnyama. Into abavame ngokuyisho ukuthi wayazwelana nenhlungu yabo. Wonke umuntu uyazwelana nabo kodwa akekho onolwazi lwempilo kanye nezingqinamba ezibhekene nomuntu omnyama kulenyuvesi. Lokhu kufuze kushintshe ukuze umuntu onsundu naye ezoke akhululeke. Ezinye zezingqinamba esibhekene nazo lapha enyuvesi njengesizwe esinsundu inkinga yokuthi othisha abamnyama abaqashwa e-UCT. Yilabo nalabo abamnyama abakhona. iUCT yenza lokhu ngoba ithi sizowa isithunzi sabo uma begcwalisa izifundiswa ezimnyama lapha. i-UCT isiphethe kabi singabantu abanmyama ngoba abasebenzi balapha ekhaya abakutholi ukuhlonishwa. Abasenzi abangabo nogada kanye naba coci abaqashwa layikhaya. i-UCT ithumela inkampani zangaphandle ukuthi iholele laba njengoba yona inika lezi nkampani imali. Inkampani efana noSuperCare, G4S, Sibanye kanye noMetro banamathenda ne-UCT. Lezi zikhondlakhondla zidla imali yabasebenzi ngoba sibakhokhela kancane zibe zinayo imali eziyifaka emaphaketheni wabo. Abasebenzi balapha ekhaya bayakhala ngemali encane. Laba basebenzi sebehlanye neRhodes Must Fall ngoba nabo bafuna inkohlakalo kaRhodes iwe. Laba bafuna ukuqashwa ngokugcwele yi-UCT. Inesibindi ngempela lenyuvesi ngoba iyenqaba ngaloku, ithi ayinamali eyanele yokuthi wonke umuntu aqashwe ngokugcwele yingakho nje bethumela abangaphandle ukuthi babakhawulele ngalokhu. Kuyamangaza ukuthi ithi i-UCT ukuthi ayinamali yokukhokhela abasebenzi kodwa ibe inemali yokuxhasa amaphepha werisheshi kanye neyokwakha nokulungisa amabhilidi amasha sha angena sidingo. Kusobala ukuthi ikhohliwe le nyuvesi ukuthi iyinxenye kahulumeni. Ngiyaphinda ngiyacacisa futhi ukuthi i-Rhodes Must Fall ayilwelwi nje ukuwa kwesifaniso. Le nhlangano ilwelwa izilimi zabansundu ukuthi nazo zifakwe ohlelweni lwezifundo zalapha ekhaya. Kuyamangaza ukuthola ukuthi izilimi zama-Afrika aziphakanyiswa kwi nyuvesi eyakhiwe emhlabeni waseAfrika, ohlala ama Afrika. Thina njengamalungu we-Rhodes Must Fall silwelwa inkululeko. Sifuna inkululeko ngokwezemfundo. Sifuna
izilimi zethu zifakwe ohlelweni zezemfundo. Sifuna futhi ukuthi kuke kuyekwe ukufundwa ngezinkinga zase Yurophu khona sizake sifunde kabanzi ngezinkinga zalapha emzini. Okwamanje umlando wethu ubhalwa ngabamhlophe abasitshela ukuthi sidabuka emaketangeni wencindezelo. Ukube bekukhona izifundo ezifundisa bonke abafundi ngomlando weAfrika kusaphila okhokho bethu endulo, akekho obezocabanga ukuthi sasindiswa ngamaNgesi lawa athi asilethela intuthuko kule lizwe. Uma sifunda ngezethu izinkinga njenge Afrika, sizoke sikwazi nokuthi sicabange ngendlela esingalekelela ukuthi kutholwe izisombululo njenga nabantu abafundile. Lokhu kuzophinde kwenze ukuthi sazi futhi siziqhenye ngemvelaphi yethu njenga maAfrika. Yilezi kanye nezinye zezinkinga ezilwelwa yiRhodes Must Fall ngokomoya ka chwephese u-Archie Mafeje owaxoshwa yi-UCT ngo 1968. Lo wasuswa esikhundleni yi-UCT ngoba kuthiwa lingawa licoshwe zinkukhu uma umuntu onsundu ephatha i-UCT. Kwagcina elabo ngempela ngoba uMafeje walahlekelwa ngu msebenzi wakhe emuva kwalesi senzo.
Rhodes must Fall Movement is not just
about the removal of CJ Statue. It seeks to remind UCT that it is a public sector and that therefore it should do away with outsourcing workers (securities, cleaners, etc) who are currently exploited by the private sector. This movement is also fighting against white racism as well as sexism that persists in appointment of staff.
Image: Noluvuyo MJoli
15
IZIMVU NAMABALA ENGWE
HUMA Seminar: Go tsinkelela boAfrika bja UCT
Sharon Rankapola
Sepedi
S
engwalwa se se tliša maboyi a “the HUMA (Institute for Humanities in Africa) seminar” yeo e bego e swerwe ka la 11 Matšhe 2015. Kopano ye e be e atlegile kudu, go tletše wa go falala, dijo di rothiša mare, diboledi le tšona di tseba taba tša tšona. Ditebogo ka moka di išwa go lefapha la HUMA go re amogela ka atla tše borutho le batho ka moka bao ba tšeerego karolo kopanong ye. Re be re ka se fihlelele katlego e kaaka ntle le lena, re re le ka moso hle! Go be go ahlaahlwa taba yeo e lego tlhobaboroko ye kgolo go baithuti le bafahloši ba baso: Ke eng seo se laetšago boAfrika ka UCT? A mangwe a maemo ao baithuti le bafahloši ba lebanago le wona tšatši ka tšatši le ditharollo tše mmalwanyana tšeo di beilwego ke baithutikarena tafoleng di tla fegollwa. Morago ga mengwaga ye mentši ya tokologo ka mo Afrika Borwa, UCT e sa le maemong a fase ge re etla tabeng ya go laetša seAfrika. Bjalo ka yunibesithi ya maemo a godimodimo mo Afrika, o tla letela gore dithuto tša yona tša seAfrika (African Studies) di tšee sefoka lefaseng ka bophara, efela o tla swaba nko go feta molomo goba wa nyamiwa ge o ka botšwa gore Oxford University ke yona e di tshwerego pele. A re lebelele
tše dingwe tša dingongorego tša baithuti le bafahloši: UCT e šomiša kudu mokgwa wa ka moše wa mawatle dithutong tša yona, gomme Afrika e bontšhwa fela ge go bolelwa ka histori, fao e laetšwago e fentšwe, e phuhlamišitšwe goba e hlola dikgaruru. Pele re eya kgole, a re tsinkelele kalošo ya matla-boswana a UCT, fao a bontšhwago UCT le mafelomabapi. Selo se tee fela seo se nago le boAfrika ka meletlwana ya O-week ke ge ba išwa Mzolis, mme go dumelwa gore se se ba fa kgopolo ya gore UCT e atiša setšo seo se fapanego kudu le sa maAfrika. Ge re iša šedi ya rena go madulo a baithuti, re lemoga gore ditumelo tša baithuti ba bangwe di a gatakelwa. Ge o le moithuti wa go fela a tšhuma dikerese go ikgokagantšha le ba ditumelo tša gago, o ka se go beše wa tuka ka ge segoeletša sa mollo se tla lla gomme baletadikgoro ba CPS ba go etela ka ponyo ya leihlo. Ge go sekasekwa Moletlo wa Seanamarena, dialoga di botšwa go tla le maloko a mabedi fela a lapa, efela yeo yona ke mootlwa leotong ka ge bana ba thari ye ntsho ba tlwaetše go tšwa ka makatanamane go thekgana. Go ditharallo tšeo di beilwego tafoleng, go gateletšwe kudu taba ya gore bana ba mobu ba swanetše ba ipope ngata e tee, ba tlogele go bolela ba thome go dira diphetogo tšeo ba di
labalabelago ge ba nyaka go phuhlamiša moya wa go buša ga makgowa. Go boletšwe gape gore UCT le yona e ka thuša ka go rea meago ya yona maina a seAfrika, go be le mafelo a go rekiša dijo tša seAfrika, go rutwe histori ya Afrika le pušo ya yona pele e thopša, mme go lekwe ka mešegofela go šoma le merafe ka moka go lwantšha pušo ya makgowa. Mmušo le wona o ka thuša ge o ka dira gore thuto tša maleme a gae di gapeletšwe dikolong ka moka. Re bone baithuti ba kgwahlišitše ka go ipopa ngata e tee gomme ba šetše ba fihleletše ye tee ya merero ya bona, moo re bonago maitapišo a #RhodesMustFall a bile a katlego. Ee, ga re gane re bona mafokodi a UCT tabeng ye, efela ke bona re swanetšwe ke go ipona molato ka ge re na le seabe tabeng ye. Bjalo ka maAfrika re itšeela fase ebile ga re na boitshepo, re phelela go ekiša tšeo makgowa a di dirago. Re ikwa botho fela ge re apara moaparo wa bona, re lebelelega gape re bolela bjalo ka bona. Re a lebala gore re batho ga re meno, re ka se tsoge re swanne goba re lekane. Ge re ka ikganšha ka boAfrika bja rena, ra hlokomologa go kgahliša makgowa, o tla bona lefase e tlaba lefelo le le kaonenyana. Re sa lebale gore motho yo mongwe le yo mongwe o swanetše a be phetogo yeo a nyakago go e bona mo lefaseng.
Yes, there’s no doubt we can
spot UCTs weaknesses in this matter (not being African enough), but I think we should pause for a moment and face our mirror reflections, we are also guilty of this. As Africans, we think low of ourselves and lack confidence in our African identity, we live to imitate what whites do. We only feel like we are worthy human beings when we dress, look and talk like them. We are forgetting that we are humans and we can never be of the same nature and calibre. I think the world would be a peaceful and better place if we could stop conforming to their standards and start being proud of our Africanness, not forgetting that everybody should be the change they want to see in the world.
Image: Tebogo Segooa and Naledi Ntondini
16
March 2015
DIKAKANYO/TSELE LE TSELE
Silvester Thantsha
African women are told what
Sepedi
N
akong tša bo makgolo le bo rakgolokhukhu, mola seke e sa le diketekete, tshwaro ya basadibaso e be e se ya maleba. E be e sa bontšhe botho le kwelobohloko, ba be ba swarwa bjalo ka dibjana goba tšona dilo fela, ba sa hlokomelwe, ba sa šireletšwe, ba tlaišwa, ba phaiwa thetho ka kgang, ba hlokofatšwa. Taba ya go kweša bohloko ke gore tše ka moka di be di dirwa ke balekane ba bona goba setšhaba ka kakaretšo, batho bao ba bego ba swanetše go ba šireletša. Go be go phethagatšwa fela a mogologolo a gore tša etwa ke ye tshadi pele di wela ka leopeng, ka ge go be go se na mosadi yoo a swanetšwego ke go buša ka lapeng goba mo setšhabeng. Tlhorišo ya bona e be e le hlobaboroko ka nnete. Taba ya go ntsena mading ke gore le lehono, morago ga mmušo wa tokologo, ditokelo tša basadi le bana di sa gatakwa, ba sa tshwarwa tše ekego gase batho ga ba na madi le maikutlo. Lemoga gore ga se basadibaso fela bao ba tlaišwago, efela merafe e mentši e sa tšeela basadi fase. Ka Afrika Borwa tlaišo ya basadi le bana e atile, e nabile boka monawa, e gašwa ditabeng tšatši ka tšatši. Dinageng tša go swana le bo Arab, basadi ba gona ba phela ba utile difahlego tša bona, ba di khupulola fela ge ba le ka gae le balekane ba bona. Ga re gane ke setšo goba setlwaedi sa bona efela potšišo yaka ke e tee fela, goreng setšo seo se gatelela basadi kudu go feta banna? Basadi ba maAfrika ba kgethelwa
moaparo, balekane, le gore ba belege bana ba bakae. Mešomong le gona boramešomo ba itšeela ka mmušo wa mekoko, ba tshepiša basadi mafulo a matala. Taba ye e kweša bohloko ka ge e laetša gore basadi ga ba na polelo goba seabe mebeleng ya bona. Ge mosadi a bile le madimabe a nyalwa ke monna wa go boulelwa, ngwana wa batho e tla phela e le tšhikanoši ka ge roto ya gona ya monna e tla be e mo thalela matseno le magomo. Maitapišo a bona ga a lebogwe goba gona go lemogwa. Ke gore mootlana wa gona o tla tlogela lapa la gabo ge a nyalwa, a belega, a hlokomela motse, a kgotsofatša dinyakwa ka moka tša monna le ba bogadi, efela a no tšwela pele go tshwarwa bjalo ka lekgoba ka motseng wa gagwe. Ruri ditšhabišamadi’ammele tše di tlo fela neng? Mohlomongwe ditsikitlanyo tše tša meno di hlolwa ke gore banna ba godišitšwe ba tseba mosadi e le tšhwene a lewa mabogo, goba e no ba go hloka tebogo ga banna, goba ke gore banna ba tseba maatla le botlhale tšeo basadi ba nago natšo gomme ba leka ka mešegofela gore basadi ba se tsoge ba e lemogile taba ye. Mohlomongwe e dirwa ke gore basadi ga ba tsebe maatla ao ba nago nawo, ke ka fao ba phelago ka go fekeetšwa bjalo ka mafofa. Ge e le nna ke labalabela gore basadi ka moka ba swane le ba Liberia, ga ke re ba hlokomologe mešomo ya bona ya bosadi go swana le ka fao ba Liberia ba dirilego, ke duma ge fela ba ka tseba maatla ao ba nago nawo, gomme ba a šomiše go itšhireletša le go šireletša setšaba.
to wear, whom to marry and how many kids to have, amongst others. Employers offer them sex in exchange for promotions or higher salaries. This is devastating because it shows that women have little or no say over their bodies. If you are unlucky and get married to an insecure husband, you will have no social life as he will draw restrictions for you. Their efforts go unappreciated and unrecognized. I mean, you leave your home and get married, bear children, satisfy your husband’s needs and be sure to please all of your in-laws, yet still be treated like a slave in your own home. In the mist of all these, I am left with nothing but one question: when are all these abominable acts against (African) women coming to an end?
Image: Googlejpg
17
IZIMVU NAMABALA ENGWE
Se se latellang ‘Rhodes must Fall’
Tswelo Makoe
“Within the past weeks there has been much controversy around the removal of the statue of Cecil John Rhodes, located on the UCT Campus. The main issue however seems not to be the statue of Rhodes; according to social media, underlying issues are around that of discrimination.”
Setswana
M
o dikgweding tse fiteleng go ntse go na le ditshupetso kgatlhanong le sefikantswe sa ga Cecil John Rhodes mo campuseng ya UCT. Mme fela, bothata bo bonagala e se sefikantswe se sa ga Rhodes. Go ya ka social media, batho ba le bantsi ba ngongorega ka tlhaolele mo UCT. Ge go le jaana go bonagala okare baithuti ga ba sa emelela tabakgolo ya bone mo sekolong, thutho. Se ke sekolo sa go ithutha jaanong go nna yang ge baithuthi ba eme-eme ka diatla ka lebaka la thloalele. Baraedi, go a ultwagala, go ka se ke gwa nna bonolo ge baithuti ba phela ebile ba ithutha fa ba ultwang tlhoalele e kana kana, go swana le sefikantswe sa Cecil John Rhodes, taba-kgolo gona jaana mo UCT. Se se makatsang ke gore batho ba le bantsi ga ba tlhagise
dingongorego tsa bona tsa nnete phatlalatseng. Jaanong go lebega e ke te ba ntshetsa go sa itumelang ga bona mo sefikantsweng sa Rhodes. Potso ke gore ke eng se batla se fitlelwang ge sefikantswe se tlosiwa. Potso eno e botlhokwa ka go nne mathata a badiraditsupetso (protestors) ga go bonale e ke te a tla fela ga sefikantswe sa ga Rhodes se tsamaisetswe. Go santse go na le nako jaana, mathata a nnete nnete a go amaneng le tlhaolele, le kgatello se baithuti ba se phelag gona jaanong e tshwanetse e tsebiswe. Ge go le jaana, mathata a baithuti a filwe maemasetulo, go tlo tswa go baithuteng go nka monyetla, go le jaalo ba bitsa tswelopele ele go tlisa bokamoso bo bo sa feleng, le go tlhagisa phetego mo UCT. Batho ba ntsi ba tlhopileng go se emelele ditshupetso tse di iragalang kgatlhanong le sefikantswe sa Rhodes ba ikutlwa go le bohlokwa go tsamaisa
ditsebiso tsa ditshupetso tse mo ba gonang. Ba bangwe ba lla ka ge dingongorego tsa nnete di fitlhilwe. Ke tse dikganga tse tshwanetseng go emelelewa gona jaanong ka nako ya phetogo. University e setse e tsere tshwetso ya go fihla sefikantswe sa ga Rhodes ka go se khurumetsa. Ga Jalo jaana batho ba ba fetang ga thoka ga sefikantswe ga ba sa tlhola go bona Rhodes. UCT e selofeditse gore ba tlile go leka gore sefikantswe se tloge kgotlelele. Ga re itse gore ba sa tle ntsha mo campusing kgotlelele gotsa ba tla se tlosa fela fa se ntseng teng gona jaanong, e be ba se fitlha selo gongwe mo se sa bonagaleng teng ka mo gara ga campus. Baithuti ba UCT, ke nako a bohlokwa e. Go le jaalo ke le rapella ka maatla go tlhagisa mathata a otle a bonagalang mo sekolong, di tlhopego tsa baithuti di utlagale ke naga.
Image: Julian Nkunovic
18
March 2015
DIKAKANYO/TSELE LE TSELE
Ukucabanga Ngolimi Ngelimi
Wade Smit
Our government does not
want to support our languages in the schools. The government really needs to educate children of all races about languages of Mzansi, in order to grow them. At this time, when we are busy removing Cecil Rhodes, we still need to think about language with language. We think about language through language at Vernac News, but our schools are not able to follow this path.
IsiZulu
M
angiqale ngokushesha. Chumani Maxwele, lo muntu owaqala ngempela ingxoxo yesifaniso sikaCecil John Rhodes, yena uyiqhawe. Uyiqhawe yena ngoba wenze isenzo sasaba sikwenze. Yathola isibindi sokukhombisa isizwe sethu ukuthi abanye bakithi
balahlile ukubekezela kwabo nobandlululo, nobukhosi obumhlophe (white supremacy). Ngicabanga wazi ukuthi izenzo zakhe bezizocaphuna kwabanye abantu imicabango yabo elizalwe ngaphakathi kwezimvelaphi zobandlululo. Kanti besibona imihla ngemihla ngendlela abelungu bebeshumayeza abansundu
ukuthi kufanele balandele ezinyathelweni zikaMandela. Endabeni leli ngizohlofoza phesheya kwezinkinga ezimbili: Ngabelungu abazami ukufunda izilimi zoMzansi; nobukhosi obumhlophe (white supremacy) eUCT. Bengizwa emagcekeni e-UCT abantu (bezinhlanga zonke) bethi “labo bantu abaphikisa ngo-Rhodes bayangihlupha� nezinye izinto ezinje. Labo bantu bayakhombisa ukuthi abanakekeli nakanye ukuqonda umzabalazo olusha. Ngaphambi bacabanga ukubabuza imibuzo, ngakho bethola imininingwane noma iqiniso, banquma ukugweba ngokupheleleyo ngaphandle kwendaba ephelele. Kuyacaca kabi ukuthi abaningi babo babe belungu. Endleleni yami yokuzama kokufunda isiZulu, ngathola umhlaba ohlukene. Ngathola ukuthi uzocabanga ngezindlela ezintsha uma uzofunda ngokujulile noma ulimi ohlukene kwelimi lwakho. Kanti ngiyabona abantu baningi eMzansi basongelwa ngengozi yokuduba iqiniso yesimanje. Kuyacaca ngakho ke ukuthi babeyoqonda ngendlela yenhliziyo sini isizathu somzabalazo esingcene noRhodes uma bathatha isikhathi sokulinda, sokudla amathambo engqondo. Kodwa umbono omusha usuqalile. Kubizwa iWhite Privilege Project futhi amalungu awo ayazama ukufundisa abantu abanomzimba omhlophe mayelana nezindlela ezibasiza,
njenga nobukhosi obumhlophe. Lowo kukwenzeka ngoba siqondile futhi sibonile ukuthi abelungu abaningi eMzansi abazi kahle ngomlando wethu. Kanti bakhona abelungu phambili abazamisisa ukufundisa abanye abelungu. uSteve Biko wathi yilapho i-Black Consciousness Movement yakhe ukuthi abelungu, uma befuna ukusiza, kufanele befundisa abantu bakhe esikhundleni esifunwa ngabantu abansundu, mayelana nobukhosi ubomhlophe, ubandlululo, inkululeko, nezinto eziningi ezinje. Kanti abantu beWhite Privilege Project bazama ukuveza imikhakha eminingi yobandlululo kwabelungu. Sabona mhla luqale lona ukuthi bekhona abelungu abaningi abefika ukuxoxa ndawonye. Kodwa yakhona inkinga futhi. Labo bantu abafike bazi kade ngobandlululo nobukhosi obumhlophe, kanti babenyanisana kuphela. Buni ubukhosi obumhlophe ngempela? Siyazi ukuthi uhulumeni wobandlululo wadilika abantu; wasichitha kwezindaweni ezahlukene – abelungu ezindaweni ezicebile, nabantu abansundu ezindaweni ezimpofu. Lowo wenziwa ngamabomu ngohulumeni odlule, ukuze ukuthola amandla ukuphatha abantu. Kodwa esikhathini samanje, ngo-1 uMbaso, weChumani Maxwele unqobile ngoba iUCT yanquma ukususa isifanekiso sika-Cecil John Rhodes. Thina njengabafundi sinqobile. Sisusile
isakhi sobukhosi obumhlophe, kodwa yisakhona imibandezelo yokusiqeda ngokuhamba phambili. Bakhona abanye abelungu. eMzansi, abanye babo sebeqale ukufunda izilimi zoMzansi nangempela. Babonile ukuthi, izilimi lezo zinhle, zisebenza kangcono kwesinye isikhathi kunesiNgisi noma isiBhunu. Baqalile ukubona ukuthi, lezo zilimi zilumukile kakhulu. Ziqukethe ubuhle obukhulu emazwini azo. Kodwa, basekhona abaningi abanye abazi lutho ngezilimi zethu. Ngakho abazi lutho ngabantu bakithi, bezihlabathi zezwe lethu. Abaqondi izimvelaphi zabantu, amasiko, izinkolo, lutho ngamadlozi, ngokhokho, nezinye ezinje. Bakwazi ukuhlala lapha kanjani? Ngaphandle kulo lwazi, abakwazi ukuzwa isihlabathi, noma imithi, noma izitshalo ngokupheleleyo. Izinkankane, umqoboqobo, umdoni, amahlokohloko. Abazi loku kuphila. Lo mphefumulo. Bangamaxadaxada. Singakwenzani ukulungisa leli phutha? Uhulumeni wethu akafuni ukusekela izilimi zethu ezikoleni. Uhulumeni badingisisa ngempela ukubafundisa abantwana bezinhlanga bonke ngezilimi zoMzansi, ukuze zikhuliswe. Nyakana namanje, ngenkathi siyasusa weBra Rhodes, kufanele sisacabange ngolimi ngelimi. Sicabanga ngolimi ngelimi kwiVernac News, kodwa izikolo zethu azikwazi ukulandela le ndlela.
Image: Wade Smit
19
IZIMVU NAMABALA ENGWE
SILABASI YA RIRIMI RA MANANA ETIYUNIVHESITHI
Wisani Mdumela
"Having some courses translated in first language/ mother tongue is a great step toward improving our academic performance in universities" Xitsonga
S
ilabasi leyi yi nga kona sweswi I ya ririmi ra xinghezi. Lomu swikolweni ku nghena vanhu vo vulavula tindzimi to hambana – hambana. Vo tala xinghezi I ririmi ra vumbirhi, ra vunharhu kumbe ra vumune, swingaleswi, vo fanela ku tolovela maendlelo ya kona loko nkarhi wu ri kharhi wu famba. Lava ku nga ririmi ra manana eka vona, tidyondzo ta le yunivhesithi to tika hi ku va ku ri dyondzo yinstwha ya xiyimo xa le henhla kambe a va na ku tikeriwa eka ririmi hi roxe hikuva I ririmi leri va nga beburiwa va dyondza ku vulavula hi rona, va lorha hi rona, va hleketa hi rona va tlhela va kota ku tihlamusela
no tibumabumela hi rona. Leswi swi nga languteka swi ri na ku avanyisa exikarhi ka lava ku nga riki ririmi ra vona naswona lava ku nga ra vona swi tikomba va ri emahlweni hi goza eka lavan’wani. Lava ku nga riki ririmi ra manana va fanele ku rhanga va tolovela ririmi ra xinghezi va nga se tolovela ririmi ra dyondzo. Loko va ri karhi va dyondza va nga tikuma va ri karhi va salela endzhaku hikuva va fanele kuva va titolokela xinghezi hi ririmi ra manana. Hiva hi ri karhi hi tsundzuka leswaku xinghezi van’wanyani va xi dyondza hi ririmi ra manana, va dyondzisiwa hi munhu loyi na yena xinghezi ku nga ririmi ra vumbirhi, vunharhu kumbe vumune hi ku ya hi ku xikolo xa le hansi va va va
nghene kwini. Lava va humaka eswikolweni swa mfumo leswi hi mfumo wa xihlawu-hlawu a swi avanyisiwile leswaku I swa vanhu va ntima ntiyiso wa kona hi leswaku xinghezi xi dyondziwa no dyondzisiwa hi ririmi ra manana, lava va nga dyondza eka swikolo leswi hi mfumo wa xihlawu-hlawu a swi avanyisiwe leswaku I swa manghezi na swikolo leswi nga riki swa mfumo leswi nga swa va n’wa-timali xiyimo lexi xa antswa hikuva va dyondzisiwa xinghezi hi munghezi swi fikelela ka ku xinghezi xi endla wonge hi xona ririmi ra manana, leswi swa va pfuna loko swi fika eka tidyondzo tale yunivhesithi hikuva xinghezi kuva kungahari xiphiqo eka vona. Yunivhesithi ya hina UCT I yunivhesithi yo sungula yo ta na miehleketo yo toloka tikhoso ta Tinkota leyi vuriwaka Accounting na ya Timali ku nga Finance hi xinghezi swi va hi ririmi ra manana swi nga le ku tirheni ku sukela lembe leri hundzeke ra 2014. Rhengu leri ro dyondzisa tikhoso tin’wanyana hi ririmi ra manana ri sasekile ngopfu hikuva ri ta hi nyika ku twisisa lokukulu eka tidyondzo ta hina naswona hi nga tirha ku antswa ku ya emahlweni. Hambileswi ku ngova timbirhi
ntsena ta XiZulu na XiXhosa I masungulo lamanene. Ni na ku tshemba leswaku tindzimi letinwani ta laha Afrika- Dzonga na tona ti ta landzela leswaku na tinxaka letin’wani ti ta kota ku pfuneka. Nakambe hi nga rivali leswaku ku tolokeriwa hi tindzimi ta manana a swi vuli leswaku xinghezi a xa ha ri na nkoka eka tidyondzo ta hina tani hi maAfrika- Dzonga. Xinghezi I ririmi ra matiko hinkwawo, naswona xi na nkoka eka ku hlangana no tirhisana na vanhu va matiko. Tidyondzo ta hina hi leti ti amukeriwaka ematikweni hinkwawo naswona mintirho leyi hi nga ta yi tirha a yi pimiwanga ku tirheka ntsena laha Afrika- Dzonga kambe na le matikweni mambe, hikokwalaho
xinghezi xi na nkoka eku hlanganiseni vanhu na ku twisisana lomu mintirhweni na le ku hanyeni exikarhi ka vanhu lava va nga humiki eka ndhavuko wo fana. Hambi ku ri kwala Afrika- Dzonga hi nga vuli matiko mambe, ku na ku hambana ka mindhavuko na tinxaka. Sweswi tindzimi leti amukeriwaka ximfumo I khumena-n ’we, hikokwalaho xinghezi xi kota ku nghenelela xi endla leswaku ku va na ku twisisana na ku hanyisana etikweni. Ku tolokeriwa ka tidyondzo hi ririmi ra manana ahi ku herisa ku dyondzisiwa hi xinghezi kambe I ku tatisela ka xinghezi leswaku hi andzisa ku twisisa, ku dyondza na ku humelela eka vanhu lava xinghezi ku nga riki ririmi ra manana eka vona.
“Rhengu leri ro dyondzisa
tikhoso tin’wanyana hi ririmi ra manana ri sasekile ngopfu hikuva ri ta hi nyika ku twisisa lokukulu eka tidyondzo ta hina”
Salamu tukitafakari yaliyotokea huku chuo kikuu cha Cape Town (UCT) na barani la Afrika mwezi huu. Greetings, reflections and developments at University of Cape Town (UCT) and the African continent in the past month
Image: mapsoftheworld
Swahili
H
amjamboni ndugu na dada zangu. Kwanza,natumaini nyote mko salama salimini na kila
mtu,mkubwa kwa mdogo,mrefu kwa mfupi,mnene kwa mkonda,yuko buhari wa afya. Pili ni ya kwamba mnendelea vyema na shughuli zenu mbali mbali za kimaisha na kimasomo.
Majuma mawili au matatatu yaliyopita yameleta mjadala mkubwa juu ya sanamu na historia nyingine zilizomiliki sehemu sehemu mbali mbali hapa UCT. Nyinyi wanafunzi,
Mwalimu Daniel Munene
kwa jitihada zenu, mmetekeleza mabaliko makubwa katika huu mjadala na mkaanzisha mfumo mpya wa kufikiria juu ya historia zetu sote tunaosomea na tulioko (nyadhifa nyingine za kikazi) hapa chuoni. Alhamisi tarehe tisa mwezi huu, masaa ya jioni, sanamu ya Rhodes ilihamishwa kutoka kilele chake hapo uwanjani wa chuo. Hiki ni chanzo tuu cha mazungumzo ya vile tutaimarisha na kuchangia maendelo yatakayosaidia kukuza hiki chuo chetu. Tunawapongeza mashujaa waliotekeleza haya mabadiliko, na tunawahimiza waendelee na kauli hio hio ya kuleta mabadiliko mema. Tunawasihi pia waendelee kuheshimu utaratibu wa mazungumzo na nidhamu tulizopewa na wakunga hata tunapoedelea na hii safari. Na kwa kauli nyinginie, juma lililopita tulishuhudia mauaji ya wanaafunzi mia moja arubaibini na saba huko Afrika mashariki nchini
Kenya, mjini Garissa. Tukio hilo lilisikitisha na kukera nyoyo zetu sana. “Kosa” walilofanya hao wanafunzi ni kukusudia kuimarisha maisha yao kwa kusaka masomo kama tunavyofanya sisi hapa UCT. Nao magaidi wachache, wakatekeleza unyama wao bila huruma na kukata safari zao hawa vijana. Ama kwa kweli, ibilisi wa mtu ni mtu. Tunaomboleza hivi vifo na kuwatumia risala za rambi rambi familia na marafiki za hawa wanafunzi shujaa. Nyoyo zao zilazwe pahali pema peponi. Jumuiya ya Africa imepoteza vijana chipukizi,na magaidi waliopanga na kutekeleza vitendo hivi hawatashinda. Kama wahenga walivyonenea, ubaya wa roho ni sumu mwilini. Magaidi hawa,watajikaanga wenyewe. Nikitamatisha,wacha nimalizie kwa kuwatakia nyote kila la heri na mafanikio katika mipango na masomo yenu. Mzidi kutenda mazuri,kwani ubaya haulipwi,na pia wema hauozi.
20
TSA DITHUTO
March 2015
Ithute Setswana Learn Setswana Where do you stay
Odula ko kae
ooh-doo-lah-koh (like you would pronounce the k in the Afrikaans word “kaalkoop)kae? (like you would pronounce the kae of the TV program “Kaelo” Stories of Hope
What is your name? Leina la gago ke mang?
Leh ina (ina like you would say the i in “in”) lah gah-go (pronounce the g like you would pronounce “gaan”) ke (ke like you would pronounce ke in the Afrikaans word “ken”) mang? (like you would pronounce the mang in “mango”)
I stay at ______
Ke dula ko_____
Ke (Ke like you would pronounce ke in the “ken” in Afrikaans) doo-lah koh (be soft on the k like you would in Afrikaans’ “kaalkop”) -____
Can you help me? Aa o ka kgona go nthuša?
I like to read Vernac News
Ke rata go bala lekwalodikgang la Vernac News
Ke (same as above) rah-tah (ta like you would pronounce ta in the Afrikaans word “tafel”) go (pronounce the g like you would pronounce the one in “gaan” in Afrikaans) bah-lah le-kwa-loh-dee-kgah-ng (kwa like you would pronounce qa in “aqarium” but soft on the q as if it was an Afrikaans’ k; Kga like you would pronounce the gaa in “gaan”) lah Vernac News
Aah O kah (ka as in kaalkop above) kgo-nah (kgo like you would pronounce the g in “Gert”) go(like the g in “gaan” above) n-thu-shah? (thu like you would pronounce “two”)
Learn Sepedi Ithute Sepedi Word/Phrase (English)
Where do you stay?
What is your name?
I stay at ______
I like to read Vernac News
Can you help me?
Word/Phrase (Sepedi)
Pronounciation
O dula kae?
ooh-doo-lah kae (like you would pronounce the kae of the TV program “Kaelo” Stories of Hope”)
Leina la gago o mang?
Leh ina (ina like you would say the i in “in”) lah gah-go (pronounce the g like you would pronounce “gaan”, but a bit softer) o mang? (like you would pronounce the mang in “mango”)
Ke dula ko_______
Ke (Ke like you would pronounce ke in the “ken” in Afrikaans) doo-lah koh (be soft on the k like you would in the Afrikaans word “kaalkop”) -____
Ke rata go bala kuranta ya Vernac News
Ke (same as above) rah-tah (ta like you would pronounce ta in the Afrikaans word “tafel”) go (pronounce the g like you would pronounce the one in “gaan” in Afrikaans, but a bit softer) bah-lah kurantah (like you would pronounce “koerant”-ah in Afrikaans) yah Vernac News
O ka kgona go nthuša?
O kah (ka as in kaalkop above) kgo-nah (kgo like you would pronounce the g in “Gert”) go(like the g in “gaan” above, still a bit softer) n-thu-shah? (thu like you would pronounce “two”)
21
ICANDELO ELIFUNDISAYO
Funda isiZulu Learn isiZulu Word/Phrase (English)
Word/Phrase (isiZulu)
Where do you stay?
Pronouciation
oo-hl-ah-lah-pee nah? (the hl sound is made by placing the tongue up hard against the palate and forcing air around it)
Uhlalaphi na?
Ubani igama lakho?
oo-bah-knee ee-gah-mah lahkoh?
Mina ngihlala e-______
Mee-nah ngee-hl-ah-lah eh-_____
I like to read Vernac News
Mina ngithanda ukufunda iVernac News
mee-nah ngee-tah-ndah oo-koofoo-ndah ee-Vernac News
Can you help me?
Ungangisiza na?
oo-ngah-ngee-sea-zah nah?
What is your name?
I stay at ______
Funda isiXhosa Learn isiXhosa
Where do you stay? Uhlala phi?
What is your name?
Ungubani igama lakho?
oo-hl-ah-lah-pee nah? (the hl sound is made by placing the tongue up hard against the palate and forcing air around it)
oo-bah-knee ee-gah-mah lahkoh?
Can you help me? I stay at ______
Ndihlala e-_______
ndee-hl-ah-lah eh____
Ungandingceda?
oo-ngaa-ndee-nce-daa (the nc sound is made by placing the tongue up against the palate and letting it go whilst opening the mouth)
I like to read Vernac News
Mna ndithanda ukufunda iVernac News
ndee-tah-ndah oo-koo-foondah ee-ndaa-baa ze-lwi-mee ze-see-Ntu
Clicks c - Place your tongue at the back of the teeth and suck in, like when expressing annoyance. q - Place your tongue on the roof of the mouth and suck in, like imitating a clock's ticking. x - Place your tongue on your upper right jaw and pull it down, as if urging on a horse.
22
April 2015
FESENE BOITISO
Black is the new Black - by Craig Charnock
Setswana
Khumbula Bantu Biko watsho Sulibala ikultsha yakho Xa ufuna ukuba ngumlungu Lumkela bukhon’ ubuhlungu Siyamosha lomhlaba noluntu Siketh’ imali phezu kobuntu Abamnyama nabo abelungu Silahlekile in the urban bundu
Remember Bantu Biko said that Don’t forget your culture If you want to be an umlungu Be warned there is struggle and pain We are messing up the land and communities We choose money over ubuntu Black peeps and white peeps Are getting lost in the urban bundu
Now all the whities want to be black Its like Michael Jackson is back But we pressed rewind on that track And getting darker’s where it’s all at. Coz Black is the new black Black is the new black Black is the new black Coz Black’s where it’s all at! I’m sick of this transformation trick Makin dakis Eurocentric Why not africanise abelungu Free the slaves from the clock’s tick. Khangel’ubomi esibenzayo Njengabantu abarhalayo Singamakhoboka kumatshini Senzani na? Hayibo! Tshini!
Look at the life we creating Like people consumed with greed We are slaves in a machine What the frack are we doing?
Now all the whities want to be black Its like Michael Jackson is back But we pressed rewind on that track And getting darker’s where it’s all at. Coz White is the new black White is the new black White is the new black And white just aint all that!
Image: Umlunguness
IsiXhosa
Hayibo!
Sifuna inkululeko kodwa abantu baninzi We say we want freedom but so many people Bathanda ukuthenga izinto ezininzi They like to buy so many things Sizama ukumosha lomhlaba nabantu Are we trying to mess up this land and its people Nezilwanyana neentyatyambo And the animals and flowers and ish Ndithi, Hayibo , ndithi Hayibo Hayibo! Ndihayika entabeni Ndikhangela lendawo Siyaphi thina ndiyabuza kubawo Masivule indlebe asimameli kumama Yiyo loonto sisathenga iHumma
I hike on the mountain I check out this place Where are we going, I ask to the father Lets open our ears, we are not listening to the mother That is why we are still buying Hummers
Vukani madoda masincedisane Kubi ukucinga uba asifani Yintoni impendulo andiyazi Ukuhloniphana siyakwazi
Wake up, men, we must help each other Its bad to think we are different What is the answer I don’t know To respect each other, we can do that
END
Song
EZOLONWABO NEZEMFASHONI
23
uLIRA wenze ezibukwayo kwiHerstory tour yakhe Pumelela Ntsezo
Image: flikr.com/lirafan
‘If I could bottle up what helps me makes musical loved by everyone I would do so because honestly, I do not have a formula for the music I make. If music is honest, ageless and true then I believe it should be widely appreciated. Parents also influence their children’s choices in music hence you will find children with very sophisticated musical tastes’ IsiXhosa
E
beqala ukuya eMonti esiyakuculela abantu abagcwalise iholo ngendlela ebeligcwele ngalo ngomhla wesine kulenyanga sikuyo. Ndihleli phantsi naye sancokola ngomculo wakhe nangendlela akwazi ngayo ukuhlala ekhupha umculo othandwa jikelele apha eMzantsi Afrika, naphesheya.
uLIRA wafundela ukubayi mbali mali, iAccountant ngokwelasemzini. Uyeke phakathi sele esebenza walandela iphupho lakhe lokubangumculi. Uthi ‘ndaqonda ukuba ndizakuxelela umama wam kuqala ukuba andonwabanga kulomsebenzi ndiwenzayo ngokuba ndifuna ukucula. Wavuma umama ukundinika iminyaka emihlanu yokuba ndicule. Ukuba izinto zazingalunganga ngendadi buyele kulamsebenzi wam umdala’. Uyeke umsebenzi wakhe sele eyazi ukuba unexesha elingakanani azinika lona kwaye ezixelele ukuba izinto azilunganga uzakuphindela. Uthe eyonanto yamncedayo yena yeyokuba enenfundo. Ukuba izinto bezingakhange zilunge
ebezakuwela emfundweni yakhe. Ndithe ndakumbuza ukuba yintoni anokuyixelela umfundi ofuna ukucula naye wathi “kulomsebenzi siwenzayo wokubaziimvumi, asilifundiswa elicala lezemali. Kuphelelwa ekuculeni qha. Lonto leyo ke yenza ukuba umntu aphele enyamalala emva kwexeshana efikile kwizinga eliphezulu. Ndithi mna kumfundi ofuna ukucula, gqiba imfundo yakho kuba akhonto yodlula ukuba ngumculi onento yowela ukuba izinto zingangahambi kakuhle. Qhubeleka uzakuphumelela.” Besisathetha ukungena komyeni wakhe uRobin. Ndimbuzile ke uba kunjani ukusebenza nomyeni wakhe wathi kulula futhi uyakuthanda ngokuba bahlala bendawonye. Enye into yeyokuba baqala bathandana phambi kokuba basebenze kunye, lento yenze ukuba baqhelane kakhulu. Uthi futhi ukba uthando lwabo lwalukhona phambi kokuba babona ukuba banothando lomculo ofanayo kwaye bangakwazi usebenza kunye. Kweziveki zidlulileyo uLIRA ebekhe wafaniswa noBeyonce’ imvumi enkulu apha elizweni
lipheli, yena ngowase Melika. Ndithe ndakumbuza ukuba uziva njani ngokufaniswa naye wathi ‘Ndiva mnandi kakhulu ngokuba kudala ndisebenza ndizama ukuba ndibonwe ngabalandeli bam. Ngoku ukundifanisa noBeyonce’ yinto enkulu kakhulu kum leyo ngokuba yena ukwinqanaba eliphezulu kakhulu kunam enye into yeyokuba kuthwe ndinguBeyonce’ walapha eMzantsi Afrika. Leyo ke ihamba yodwa kuba xa ujonga eMelika, ngufanekiso olungileyo xa kuzakuthiwa mna ndinguBeyonce’ walapha. Indonwabisa kakhulu emphefumlweni ngokuba ibonakalisa ukuba umsebenzi wam awuhambi nje ungabonwa mntu’. Umculo kaLIRA uthandwa ngabantu abanintsi kangangokuba abancinci nabadala ngokulinganayo. Uthi ukuba ebeyazi ukuba kwenzeka njani ukuze akwazi ukwenza umculo othandwa kangaka ngeyeyifaka ebhotileni ayithengise lonto imncedayo ukuze kuncedeke nezinye iimvumi. Ulandelise ngokuthi umculo onenyaniso kwanye nomculo ovakalayo kumntu wonke uyaphumelela ukodlula umculo
okunzima ukumva nokumlandela Abazalo nabo banayo indami abayidlalayo kumculo omanyelwa ngabantwana babo. Bakhona abantwana abamamele umculo omdala lee kunabo kodwa babe bewuva kwaye bewuthanda. Yilonto endicinga uba umculo wam wenza athandwe. Akanaminyaka ithile ukuze athandwe.. Ebesandulukubuya eJamani apho ebecula kwiholo elise Dortmund,enye yeedolophu zaphaya. Uthi uthande indlela abamamela ngayo umculo abantu baseJamani ngokuba apha eMzantsi Afrika, ngoku uculayo kukho abathethayo nabahlekayo kodwa ibingekho yonke lonto phaya. Ibinguye nabanye abenzi bomculo baseJamani abaziwa ngokuba bayiOkhestra. “indlela abamemla ngayo imculi indivise kamnanadi kakhulu kangangokuba ndingaphinda ndiye nanini na. kumnandi eMzantsi kodwa phesheya abantu bamamela umculo ngendlela eyahlukileyo lonto yenza wenza mculi uzive ubaluleke kakhulu” uLIRA uza ekapa ngomhla wamashumi amabini anesibini walenyana eParow. Iingcaciso ezithe xhaxha zizakulandela.
24
METSHAMEKO/SPORTS/EZIMIDLALO
Iziphumo zemidlalo
April 2015
Akha Tutu
Umdlalo wombhoxo
K
umdlalo wakutsha nje obungomhla wama-30 kweyoKwindla 2015 obuphakathi kweYunivesithi yaseKapa kunye neYunivesithi yaseFreystatha kumabala ase-Xerox Shimla Park, Izingwe zibethwe zabhulelw’amasaka ngama-shimla ngamanqaku angama-21 kwali-10 kumjikelo wesibhozo kwindebe ye-Varsity. Ngaloo ndlela ziye zaba ziyakhutshwa kukhuphiswano.
Shimlas nxamnye Ikeys 21-10
Umdlalo weqakamba
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oweqakamba umdlalo obuphakathi kweYunivesithi yaseKapa neyase-Stellenbosch ngomhla we-7 kweyoMdumba kwibala i-Puk oval, ii-Ikeys zikhonjwe ekhaya zi-Maties zibethwa ngoothinti aba-6 nemitsi eli-13 kumjikelo wesihlanu zaba ke oko iiMaties zidlulela kumjikelo olandelayo, owandulela owamagqibela kankqoyi wokhuphiswano lwendebe ye-Varsity.
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