Vernac News Edition 4

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A MULTILINGUAL STUDENT NEWSPAPER @VernacNews

Vernac News

Baagi ba Thekwini ba befile e le ruri Baagi ba toropo ya Thekwini ko porofenseng ya Kwa Zulu Natal ba ne ba koma ditlhare ka meno e bile ba befile e le ruri. Baagi mo dibekeng tse di mmalwa tse difetileng ba ne ba ipelaetsa kgatlhanong le batswantle gore ba ba tseela ditshono le ditiro, baagi ba ne ba simolola ka go thubela le go tseela batswantle dithoto tsa bone.

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@vernac_news

My Hart Klop in Afrikaans

My Afrikaans? Wat beteken hierdie taal vir my?

Afrikaans was nog altyd n� unieke en musikale taal, maar by die UK (Universiteit van Kaapstad), het ek nog nooit iemand dit hoor praat nie. Hoekom is dit so? Is dit maar net ‘n feit dat die meeste Afrikaanssprekendes na Stellies toe gehuppel het om op die Rooiplein te sit?

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Mzansi’s Voices MAY 2015

www.vernacnews.co.za

Cultural Appropriation i.e. black culture by white people

Ngomnyaka odlulileyo kuke kwaba lempikiswano ngodaba osoluhluphe kakhulu phakathi kwabantu abansundu labamhlophe. Indaba le ivuswe ngabantu abamnyama ngemva kokuthi abamhlophe behlikisa ngathi ngokuzipenda ngopenda omnyama ebusweni, umkhuba lowu ubudume ngelithi ‘black face’.

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DIKGANG

Aforika Borwa ke ya bohle bao ba dulago go yona.

South Africa belongs to all those who live in it Lebogang Selemela Sepedi

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aAforika, bana ba mpa e tee, bana ba thari e ntsho, bana ba mobu, goreng re jana ka meno, re elwa ya kgaphamadi? Seo re se dirago sa go tšholla madi a bana ba gabo rena ba go hloka molato re se bitša eng? Motho ke motho ka batho, gomme re swanetše go phela ka go thušana; ra rwadišana joko ye ya bophelo, ra sepetšana mmogo, ka ikokotlela ka wena ge ke kgolegile, wa nthuša go ema, gomme lenna ka moso ke tla go fa meetse ge o nyorilwe. Ee, bana ba motho ke go ngwathelana hlogwana ya tšie, efela tšeo re di dirago e tloga e le diphšešamare e le ruri!

Kua eThekwini le Gauteng maboneng, nkgao e ja nkgawane, ditsela di elela madi ka ge motho a bolaya ngwana wa gabo. Lehloyo la batšwantle le emišitje lefase ka maoto, batho ba bolawa le go fišwa tše nkego ke dinoga. Ke ipotšiša gore dikgaruru tše di hlolwa nnete ke ge matšwantle a tšeela maAforika Borwa matogo goba di tlišwa ke lehufa le letšhogo la gore ba tla atlega go phala ma Aforika Borwa naa?

Go kwagala dillo dithabeng tša Aforika Borwa, gothwe ba re tšeela mešomo.

Potšišo ke gore mešomo efe ka ge bontši bja matšwantle bo itšhomela? E kaba ke lehufa la gore kgwebo tša bona di a gola? Gape ge o re ba tšeela kgwebo tša maAforika Borwa bareki motho o tla itšea gore o gapa tše tšhweu ka gore ga ba gapeletše bareki bao go ya mabekenkeleng a bona.

Nakong ya ditsikitlanyo tša meno ka nageng ya gabo rena, bagale ba naga ya rena ba be ba utile nageng tša batho bao madi a bona re a tšhollago lehono. Ke ka

fao ke fela ke gopola la mogologolo la go re montshepetšabošego re mo leboga bo sele. MaAforika a gabo rena a re sepeditše bošego nakong tša maima, go reng lehono re ba leboga ka go ba tšeela maphelo? Ya ba pelo tša rena ke maswika ka nnete!

Ka moo pelo tša rena e lego maswika ka gona, re bolaya le bokamoso bja naga ya gabo rena. Bare thuto ke bokamoso bja naga, efela re gare re ikgantšha ka go bo bolaya bokamoso bjo. Barutiši bao ba rutago bana ba gabo rena ke matšwantle, mme ge re re ba phuthaphuthe tša bona ba boele gae re ra goreng? Ge ba rwala diporogwana tša bona ba tloga ba tlo sepela le tsebo ya bona, bana ba rena ba a hloka tsebo mme ra swaba nko go feta molomo.

Bjale le reng ka bana ba Aforika Borwa bao ba dirago sa go iphediša nageng tša ka ntle, le bona ba bolawe ge re phedišana boka legotlo le katse le matšwantle? Ka nnete tau tša hloka seboka di šitwa ke nare e hlotša. Kgwekgwe ya taba ke hlokego ya mešomo; bjale re tla fediša bjang hlobaboroko ye ge re bolaya batho bao re ka ipopago ngata e tee le bona? Fao ba ka re hlahlago ka tsebo le maele gore re kgone go hlola mešomo le go hlabolla naga ya ga bo rena? MaAforika Borwa re iphahla ka lephego!

Setšhaba sa Rantsho a re buleng dipelo tša rena re bulele bana ba gabo rena ka ge ba ile ba dira bjalo nakong ya mathata a rena. Go tšea bophelo bja motho go ka se rarolle mathata, ke fela go ithweša madimabe. Ke re ga re tswaraganeng, re tsebe gore matšatši ga a hlabe ka go swana.

Eba moAFORIKA o RATE maAFORIKA!

Image: News24.co.za/Thomas Hartleb

Children of Mother Africa, why are we killing each other? It’s high time we understand that nobody can live in isolation, we live together to carry this yoke of life, you lift me up today when I fall, I’ll give you water when you thirst tomorrow.

Our brothers and sisters are being killed and burnt like snakes in Durban, with the claims that they “steal our jobs”. How can someone steal your job when s/he is self-employed? These people helped our leaders hibernate in their countries in times of our need, why can’t we do the same?

Our hearts are indeed as hard as rocks. I fail to understand how one sleeps at night after committing such conducts. The sooner we realise the knowledge, experience and wisdom these “foreigners” possess and how much we can learn from them, the better for us!

Stop Xenophobia! Be an African and LOVE Africans!

May 2015

Baagi ba Thekwini ba befile e le ruri

Thekwini residents rage out on foreigners Prince Nchupang Image: ewn.co.za

Setswana

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aagi ba toropo ya Thekwini ko porofenseng ya Kwa Zulu Natal ba ne ba koma ditlhare ka meno e bile ba befile e le ruri. Baagi mo dibekeng tse di mmalwa tse difetileng ba ne ba ipelaetsa kgatlhanong le batswantle gore ba ba tseela ditshono le ditiro, baagi ba ne ba simolola ka go thubela le go tseela batswantle dithoto tsa bone. Go dumelwa fa kgosi ya maZulu rre Goodwill Zwelethini e le ene tota motho o o tshositseng dikgaruru ko Thekwini morago ga gore a fane ka puo eo bontsi bo dumelang fa e ne e sotlhakaka batswantle.

Go ya ka dipalopalo sekete sa batswantle ba ne ba tshwanelwa ke go busediwa gae mme batho ba le thataro ba ne ba bolaiwa go akaretsa mosimane wa dingwaga tse di kwa tlase ga lesome le bobedi. Moporesidente wa naga rre Jacob Zuma o ne a tswanelwa ke go tlogela go tsaya loeto la gagwe la bosechaba la go ya kwa nageng ya Indonesia mme a ya go leka go kokobetsa baagi ba kwa Thekwini.

Batswantle ba ne ba garoga dipelo erile go bona moporesidente mme ba ikuela fa ba batla go ya gae.

Morwa moporesidente Edward Zuma ke mongwe wa batho ba o ba hupileng letlhoo kgatlhanong le batswantle mme mo tiragalong ee rragwe ga a ise a mokgalemele. Jacob Zuma o ne a bolelela batswantle gore ga ese se palamente le gorementeng e se dumalang e bile ga se maAforika Borwa otlhe a a kgobolang botlhole jo jwa letlhoo.

Le fa go le jalo maloko a mantsi a naga ba ne ba eme batswantle nokeng mme ba ba romelela dimpho le melaetsa ya kgomotso. Lekgotla-kemedi la baithuti mo Universiting ba ne ba rotloetsa baithuti le badiri gore ba eme batswantle nokeng mme ba se ba sotle, Leo Marquard Hall e ne ya kopa baithuti gore ba fane ka dilwana tsa go tlhapa, go ja jalo jalo gore bakgone go thusa maAforika jaaka bone.

Baithuti ba ka nna masome a matlhano (50) ba University ya Kapa ba ne ba gwantela kwa palamenteng ya bodichaba kwa toropong ya Kapa mme ba ne ba tlhokofadiwa ke mapodisa mme ba bolelelwa fa ba tshwanetse ke go gwantela dimitara di ka nna masome a matlhano go tswa fa palamenteng. Baithuti ba re e ne e se maikaelelo a bone gore ba tlhokofadiwe mme ba ne ba leka go thusa go boloka sechaba.

Xenophobic attacks have been a serious issue in South Africa for the past few weeks. Durban residents said foreigners took away their opportunities and jobs so they must go. This came after the comment made by the Zulu king Mr. Goodwill Zwelethini that foreigners should go. The president’s son, Edward Zuma also condoned and supported Zulu king, Goodwill Zwelethini. However majority of South Africans was condemning it.

University of Cape Town SRC also encouraged student and staff not to support “Afrophobia”. About fifty students marched peacefully to Cape Town Parliament when the police became violent.

Vernacnews also condemns all the actions and expressions of Xenophobia.

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IZINDABA

What it means to be a security guard in UCT for a G4S worker An interview with one of the G4S security guards. This interview was conducted by Noluvuyo Mjoli on the 4th of May 2015. The interviewee chose to remain anonymous because he told me that, “kuyafana mos asi existi apha even if ningasiboni’ (it’s all the same even if I can remain anonymous because we do not really exist in UCT, all of you pretend not to see us). He asked that I only take a gadget that he works with because those matter most than his face in here, hence the portrait of his walkie talkie and walking boots.

IsiXhosa

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githe ukuthamunda indaba nomsebenzi onguphoyisa lapha eUCT. Useneshumi leminyaka wafika lapha ekhaya. Uthi kumthathe isikhathi esingangezinyanga eziyisithupha ukuthi aqashwe ngokugcwele enkampanini ye G4S security.

Vuyo: Bhuti ngifisa ukuxoxa nawe namuhla ngoba thina njenge Vernac- angisho usuyibonile i-newspaper yethu ekuthiwa yi vernac?

Bhuti Anonymous: (nods) V: Kwi feature yethu yaku le nyanga besifisa ukuxoxa nabasebenzi. Sifokhase kakhulu kubasebenzi not just amasecurity, but bonke abasebenzi from abantu abafundisayo, to abantu abaklinayo to i-construction laphaya. Sifuna ukwazi ukuthi kahle kahle bona e-UCT injani i-experience yabo. Sifunukwazi ukuthi; how is their role as abasebenzi.

So, ufike nini layikhaya?

BA: 2005 V: Okay, so una 10 years usebenza lay’khaya?

BA: Ya. V: So wafika vele uzosebenza as i-security?

BA: Ya, azange ndisebenze kweyindawo ndandiqala ukusebenza apha.

V: Okay. Njenga wazi ukuthi imisebenzi inqabile la ngaphandle, wena waqashwa kanjani? Wenza kanjani ukuze ungene lapha ekhaya?

BA: Usho inkampani eyand’qasha?

V: Mh. Bhuti Anonymous: Ndabhala i-test, it’s like an application- it’s a general knowledge questions maybe like izinto ezidibanise ne security. Kodwa awu aplayi njenga nokufaka i-CV. V: Mara is it guaranteed ukuthi

bazokufonela after ubhale i-test? Or noma nje uba nenhlanhla yakho?

BA: Uba nenhlanhla yakho, kaloku inkampani ne nkampani it’s a private so you they have to ukuba bawine amasite like le ye UCT so even if uyipasile kakuhle itest bafuman’se bakhethe inani elithile. So mna ndafonelwa ke. By the time sifika apha e-UCT sasibayi 19 but because uG4s unazo ne mall kanye ne benki abanye basiwa khona.

V: So zange bafune isitifikethi sa metriki okanye u Grade 12?

BA: Ndandis’fakile kaloku i-copy yaso.

V: Alright. So, bowungenaso auqashwa?

Bhuti Anonymous: Hhay bayaqwashwa.

Ingathi from standard 8; grade 10 ya...

V: So yona I contract yakho ime kanjani?

I hear that amakontrakthi wenu are for a certain period. So since usebenze layikhaya I ten years yonke sewuqashiwe permanent?

BA: Sendipermanent.

V: How long does it take you to be permanent?

BA: The moment bekuqesha, it’s approximately 6 months. During that probation ungaba permanent.

Vuyo: Is this only for i-G4S kuphela or namanye amakhampani afana noMetro, JammieShuttle Kanye no SuperCare?

Ngibuziswa ukuthi abasebenzi be Jammie Shuttle bahlale beshinthswa njalo futhi amakontrakthi wabo ephelelwa yisikhathi.

So ipolicy ka G4s neka Jammie ayifani angithi?

BA: No ayifani. Ohlukile amachallenges we G4S kunye nawezinye iinkampani.

V: Okay. So sobube layikhaya for i-10 years yonke neh? How has it been for you?

BA: Yho! It’s been a long painful- painful but anyway enjoyable experience. By the time ndiqala ukusebenza it was great, but somewhere ekuhambeni kwexesha ndiye ndahlangana ne challenges. From within, I company inazo ichallenges. Anyway ubuterrible abukho kangako ngoba besiyazi

ukuba umsebenzi wethi i-private company so, uyaqhela.

V: Kwamanye amavarsity neh, there have been cases where abasebenzi uthola ukuthi inkampani ithatha kudala ukuthi inike abasebenzi ihholo labo. Seyike yenzeka into enje lapha ekhaya?

BA: Ha ah ay ayikaze ibe khona leyo.

Into evamile apha ukuthi amahours akho angacaptursishwa so you have to write it in paper utsho ukuba abakupeyelanga iiyure ezithile.

V: Okay. Can you guys access the library njenga nabasebenzi balapha ekhaya? Can you be friends with the students and the academic staff salapha ekhaya or are just here to do your job then go home?

BA: About amalibries, sake sayizama lo nto leyo- mna ndiyathanda ukufunda mos, ndanansika ikhadi lami, bali akhtivetha ukuze ndikwazi ukuboleka iincwadi, V: Oh so banivumela kanjalo?

Bhuti Anonymous: hhayi bayele basi cutter off. Anyway akusiyo nkampani, ngomnye umfo waphaya e library. Wanele wabhalela imaneja ukuthi thina siyi third party so akufunekanga siboleke pha.

V: Hhawu kodwa amalectures ayayithola iaccess mos bona, why nina banexutha?!

BA: No wakhala ngokuthi sizaphazamisa amastudents xa efuna iincwadi esizibolekile.

Ndamxelela ukuba basanokusinotifaya mos xa incwadi ifuneka but key a khathwa off I access.

V: Yho! I think it is a South African problem ukuthi abasebenzi abasebenza kuma university- they are not respected at all, they are just not regarded, it’s as if they do not exist, even nase North West University, uyakhumbula abasebenzi bedliswa ukubola ngamabhunu? I don’t know ukuthi yindlela esikhuliswe ngayo na le yokudlula umuntu sengathi asimazi ukuthi ungubani ebe engumzali.

BA: Yindlele izinto apha zenziwa ngayo.

Iyini iWhite Privilege Project?

IsiZulu

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ginqumelani ukukhuluma mayelana neWhite Privilege Project? Kukhona amaqembu amasha asungulwe lapha eUCT. Lawa maqembu anentshisekelo yokuguqula imiphakathi yalapha eNingizimu Afrika yonkana.

Lokhu kulandela inkani yobandlululo olungafuni neze ukuphela.

Emicabangweni yami kubalulekile ukuzilandela izindaba ezintsha zamaqembu lawo, njengeRhodes Must Fall, Decolonise The Humanities, White Privilege Project, mhlawumbe namanye ekufikeni. Wonke wawo ayotshala izimbewu yengqukuko kule sizwe sethu. Sihlala esikhathini somlando manje. Lesi isikhathi lapho intsha isivuka khona emaqandeni,yiyo engaphambili elwela ukuthi leli lizwe likhululeke. Kuyothi langa limbe esikhathini esizayo uma sikhumbula emuva sibuke konke lokho okwenzakala kumanje sifunde ngokwenziwa ngabafundi balapha e-UCT nangaphandle.

Bengikhuluma no-Nathan Taylor, oyilungu le-White Privilege Project.

Ngikwazile ukumbuza ngeqembu labo ukuze sizokwazi kabanzi ngabo. Imibuzo ibizunguzela ezintweni ezifana nesakhiwo saleli qembu kanye nesikhundla sabo ecaleni kwaRhodes Must Fall. Uthe iWhite Privilege Project (WPP) ifuna ukwenza isexwayiso ebelungwini mayelana nezinga le nhlanhla kanye nombuso abaphila phezu kwawo. umfoka Taylor uthe iWPP ifuna ukufundisa abelungu khona bezoqonda ukuqonda indima yabo abayidlalayo/nabayidla ebandlululweni kuleli lizwe. Lokhu ke kuchaza ukuthi le nsungulo ifisa ukuthi isizwe esimhlophe sibuke ngomonakalo esiqhubeka ukuwenza kubantu abansundu. u-Taylor uthe kubi futhi kuyadabukisa ukuqonda ukuthi abamhlophe abafuni ukuqonda inhlungu abayidalayo kubanye abantu.

Uqhubeke wathi, ngezinto bafuna ukuzifeza, nakuba iWPP incane namanje, bazokhula kahle endimeni ezophawulwa ngesikhathi. Kodwa manje basafuna ukuletha ingxoxo ebalulekile kwabantu

abamhlophe abasadinga ukubuzisisa ngobumhlophe, umzampula ngayo yona le projekthi yombuso wabamhlophe (white privilege) babo. Ngaphezu kwalokho uthe iWPP ifuna ukuthwala izibopho zokubafundisa abelungu ngenguquko enkulu yamanje emfundweni, esizweni, futhi emiqondweni. Ngokubuza imibuzo enjenga no-'buni obumhlophe?', 'ubani ongumuntu waseNingizimu Afrika?' neminye, bafuna ukusabalala ulwazi ngezinhlanga ezahlukahlukene eMzansi Afrika. uTaylor uthe bafuna ukwakha amathuba nezindawo ezilondekile zokukhuluma nabantu ndawonye ngalezi zinkinga.

Bafuna futhi ukusekela i Rhodes Must Fall ngokukhombisa umfelandawonye wabo njenge qembu le White Privilege Project.

Ubudlelwane babo ne Rhodes Must Fall, uthe iWPP isekela iRMF ngamazwi ayo. iWPP yazalwa emuva kokusungulwa kwe RMF. Ukuzalwa kwaleli qembu kusho ukuthi bafuna ukufundisa abantu babo abamhlophe bebodwa hhayi behlangene

Image: Noluvuyo Mjoli

Le system idivida abantu. Abantu babekwe according to i-class; lower class, upper class and the management.

V: Ya. So wena ikuphatha kanjani lento?

BA: Iserious because sometimes you find that izistudent sikutreata ngendlela ebengekhe atreate ngayo ilecture or iprofesa but since embona ukuba it’s a downgraded man, ubona ukuthi hhay uzamtreater ngolohlobo because sisecurity. Omnye umfana wothuka omnye eisphangela naye ethi, “who do you think you are, you stupid security?!” emveni kokuba ekhuzwe ngesistudent card sakhe. Lo mfana mnyama, waye ngumZulu ekhuluma. Wathi “kumele wazi ukuthi le mali oyipeyayo iphuma emalini zam’’ ya zonke iinto ezinjalo.

Ukuba yisecurity doesn’t mean ukuthi thina asinalife, sila sizokwenza umsebenzi wethu, xa ucaba une complain bhala icomplaint yakho uyise ku management le eBremner, ungothukanisi because thina asibhali mithetho sinikwa umsebenzi qha.

V: Ya, injalo nje. Hhayi bhuti sibongile ke ngesikhathi sakho.

wade smit kwi Rhodes Must Fall ngoba yona inakekela abantu abansundu kuphela, yingako bona ke bezizwe sengathi abanaso isikhala kuyona.

IWPP ifuna ukuqhubeka umsebenzi wayo ngokwenza amakomiti amathathu kuqala: Literature/Umbhalo, Workshops/Umfundo noMedia, kanye namabele phakathi kweRMF noWPP. IWPP izokhuluma nentsha kakhulu, kodwa bonke abantu bangakwazi ukuthola ukwelulekwa yiyo. “Akufanele sinqabele abantu ithuba lokufunda ngenxa ubudala babo” kubeka uNathan Taylor.

Kubalulekile kakhulu ukulandelela zonke izinsungulo ezintsha ezenzeka lapha ekhaya ngoba kuningi impela okuguqkayo. kufanele siwaphenye siwephule ngemibuzo lawa maqembu kanye nabaholi awo khona sizothola ukusebenzisana nabo njengabafundi abanetshisekelo ekuletheni inguquko lapha ekhaya. Lokhu kubonisa ukuthi intsha ilambele ukuzibambela izintambo ngaphandle kokuthi abantu abadala basinqumele ngokuthi kuzokwenzakalani esizweni sakithi.

4

To young white people:

Why Race Still Matters W

May 2015

EDITORIAL

English

e do some things a little differently here. When stories are recounted, it is not unusual for listeners to inquire about the racial identities of those involved. Expressions like “Was she black?” and “I bet it was a white dude!” are common. These expressions are often clearly inappropriate but they had me thinking about why race matters so much and why I get annoyed when whites make careless statements like “Let’s forget about race, let’s stop saying black and white, we’re all just people.”

So why does it matter? It matters because we live in different worlds;

because of the history of South Africa (and Africa at large). ​ This is particularly relevant when celebrating Workers Day and remembering that the story of labourers ties in very closely with that of the black struggle. Let me set the scene.

Once upon a time, white settlers arrived, found black natives in various parts of the land and set about following their well-established standard procedure. 1.

Take over the land and forcibly relocate the black natives (theft of land – check).

2. Enslave the nearby black natives and import Indian and Malay slaves for good measure, using legislation to prohibit earnings on a level equal to whites (theft of labour and earning potential – check).

3. Plunder the resources of said stolen land, using said slave labour, and send most of it back home to the empires (theft

Luigi Schmidt Vice Chairperson of resources – check). 4. Mistreat nonwhites to the point that many die and actively kill offenders who dare oppose the regime (theft of life – check). 5. Teach all non-whites that their lives are worth less than those of superior whites and reinforce inferiority complexes (theft of human dignity – check).

Next they started the wealth inequality cycle – which was easy as they had already stolen the land, labour, earning potential, resources, life and the dignity of more than 85% of the population, effectively restricting them from having any significant wealth of their own to hand down as inheritance. The whites’ wealth was effectively built up via earnings and inheritance, of which I will give simplified definitions for the purposes of this piece. Earnings were obtained by working and investing (opportunities non-whites were legally denied) and inheritance was wealth handed down to the next generation upon death or spent directly on them while alive. This wealth was accumulated on the backs of, and at the expense of, exploited labourers who did not, and still don’t, receive the just benefits thereof.

Only 21 years ago, practices denying non-whites equal earning opportunities were abandoned, (the effects of which had accumulated for hundreds of years prior). It’s sad that while it’s rightly an abomination if Jews are prevented from remembering, reflecting upon and continuing to raise awareness about the impact of the Holocaust (which occurred over 70 years ago), damned is the stupid,

lazy, uneducated black who can’t simply “get over Apartheid already”.

While acknowledgement was made of these various thefts perpetrated by whites in the past nothing was done to, put bluntly: give back what was stolen.​ Discussions around such issues should not be silenced. More platforms such as Vernac News should be created for all views to be expressed and grappled with, in search of meaningful solutions to the unjust and unequal reality we find ourselves in. ​ For the majority of young white students, the kiff car you’re driving now, iPad you take notes on, and sweet digs you live in were all paid for by mommy and daddy as part of your inheritance.

Their wealth was built up via their own earnings (opportunities which were denied to non-whites) and inheritance from their folks who in turn built their wealth up the same way, traced all the way back to the original thefts mentioned earlier. That is why race matters. We live in different worlds.

As harsh as this sounds, as a born-free you are effectively in custody of stolen property which you have no intention of giving back, or even sharing, aside from giving a few hours of your time to a charity or a few coins to the annoying beggar who catches you on a good day.

Is what happened in the past your fault?

Obviously not, you weren’t even born yet. Can you be more sensitive to the true reality of the situation as it is today and your responsibility to contribute seriously to change it? I’ll leave that to you.

Write For us: Do you want to be an agent for change?

Refentse Thathe

Vice Chairperson

Our sponsors:

Taariq Amod

Founder & Chairperson

Do you wish to revolutionise and transform your society and the way in which our African languages are appreciated and utilized? Do you want to be a part of the new African renaissance at UCT? Your calls have been answered! All students from first to final year, Vernac News is looking for you to contribute to our multilingual student newspaper.

You will be sharing your voice on a platform of free expression through written formal or informal articles in any African language of your choice.

If you wish to write for us please drop us an email at: vernacnewsuct@yahoo. co.za and we will add you to our writers list and forward you further information.

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BA KWADI/INQAKU LOMHLELI

Meet the Vernac News Team

Wade Smit

Nguni News Editor

Noluvuyo Mjoli

Nguni Opinions & Features Editor

Pumelela Ntsezo

Head Food Fashion and Entertainment Editor

Sport’s Editor

Xitsonga Editor

Sharon Rankapola

Andisiwe Dlangamandla

Tswana-Sotho & Opinions & Features Editor

Tswelo Makoe

Zona Magadla

Junior Tswana-Sotho Editor

Tswana & Sotho News Editor

Akha Tutu

Wisani Mdumela

Deputy Food Fashion and Entertainment editor

Prince Nchupang

Design Editor

Refilwe Thathe

Marketing Manager

Nitesh Magan

Web Master

Tebogo Segooa

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May 2015

EDITORIAL

Mzantsi Afrika ningabalibali abantwana bomgquba! South Africa’s forgotten children isiXhosa

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zantsi Afrika, ‘ze ningabalibali abantwana bomgquba.

Ningayilahl’ imbo yenu ngophoyiyana.

Nibakhumbule kuko konke okwehlayo.

Inkululeko le isiphathele izinto ezininzi nezizise utshintsho oluninzi kwimpilo zethu. Asiyigxeki kuba obawo mnkhulu babila besoma kukuzama ukuba sixhamle kubuncwane babantu ababesicinezela. Xa siphosa amehlo kule nkululeko, abantu abanininzi bayayixhaphaza.

Batsiba ilitye likaPhungela, befuna okungabalulekanga, belibala ezona zinto zingundoqo nekumela ukuba bayazilwela.

Kweziveki ziqgithileyo abahlali baseKhayelitsha b e b e q h a n q a l a z e l a ukungabinazo iinkonzo zoluntu eziziswa nguRhulumente.

Kulomigushuzo, bathe bazithathela iziza nalapho bebesikha kwiindawo ekungafanelekanga ukuba bakhe kuzo. Ibe sisanxwe ke esi kuba abanye abantu khange bavume, kwaye bengathandi ukuba kwakhiwe amatyotyombe

ecaleni kwezindlu zabo.

URhulumente uyibethise ngoyaba lemigushuzo kuba engaxabisanga abantu neemfuno zabo. Sakukhumbula ukuba ulwakhiwo lwezindlu kweli loMzantsi Afrika luyasilela kwaye abantu, ingakumbi abatsha abanazindlu, abanamisebenzi, kwaye ke bayasokola.

Uqhanqalazo olu lubanjwe ngabantu befuna iinkonzo alwenzeki kweli laseNtshona Koloni kuphela koko nakumanye amaphondo.

Ithini lonto ngekamva lalapha eMzantsi Afrika.

Ingaba lenkululeko sasiyifuna sasizakwenza olu hlobo.

Kwizikhundla eziphakamileyo zobuRhulumente kukho ukrwithwakrwithwano nalapho abantu bengohlohl’ esakhe. Nakukhumbula ukuba lomba wezopolitiko besikhe sawushikixa ngaphambili, koko asinakude sinabe kuwo.

Singathini ukulibala ukuthetha ngamalunge abantwana beli lomgquba abasoloko bethetha ngawo, kwaye begxininisa ukuba bawafumane.

Kuhle khona xa kukhululekiwe, kodwa

masijonge izinto eziza nenkululeko leyo. Singavuma singavumi kodwa nail olwam uluvo.

Kukho umahluko phakathi kokuqeqesha umntana nokumxhaphaza.

Uninzi lwabazali kusuba beneenjongo zokuqeqesha abantwana babo, yeka nje wena kusoloko kubonakala ingathi bayaxhatshazwa. La malungelo, kufanele ukuba makabekhona kodwa ahlutha imbeko nesidima kumntana omnyama. Kwaphela imbeko ebantwaneni nakubantu abakhulu. Indlela zakudala zokwenza izinto zatshintsha.

Abantu abatsha kudala baxelelwa ngokuba mabaye esikolweni, kodwa ufumanise ukuba sebehleli iminyaka benxoxhela imfundo kumazwe omoya babuya nelize kuba akukho misebenzi. Ndihlupheka kakhulu kukubona ukuba ukrulumente lo uyasindeka ekubeni aqeshe abafundi abathe bafumana inxaso mali kubo.

Ithiwani ito xa inje?

Sikhe sabona noqhushululu ebelukhe lavela lwabantu abangasingabeni beli belukuhla, bebekwa izityholo zokuba bazokuthatha imisebenzi yabemi beli. Naleyo into ngezinye

Olwethu Deliwe Head Nguni Editor zezikhalazo ezibekwa ngabahlali bekhalazela ukungakhathalelwa.

Ingxaki ndisakuphosa imehlo ayingobani abasuka kumanye amazwe, into yokunayo uRhulumente ingathi ulibele ngezithembiso awazenzayo ebantwini.

Masiphefumle, ngaphezulu apha sishukuze imiba yokuba iinkokheli zethu azibakhathalelanga abantu, kwaye neenkonzo eluntwini ziyasilela.

Kuxhaphake kakhulu udushe ngapheulu kwezisombululo kwiingxaki zabantu.

UMzantsi Afrika

ulibele ngabantu babo. Ulutsha lukhuthazwa ukuba maluye ezikolweni kodwa luphinde lungafumani misebenzi.

Izixholoxholo ezenzekayo kubemi abangengobalapha inokwenzeka kukudikwa kwabantu nguRhulumente nokungabakhathaleli.

Elona lizwi ndizama ukulibhekisa lelokuba uRhulumente makazame ngakumbi nokuba esenza ukunceda abantu beli lizwe. Ulwazi lungqongophele kwaye lonto ibangela ukuba kubekho isanxwe kubemi beli.

Phos’ igada nawe!

South Africa do not forget your children! What happened to jobs and youth employment that was promised? What happened to the house that ma-old lady was asked to vote for? In between the transition that South Africa is facing, there are so many people (and youth) that are left behind and there is no one to take care of them.

Politicians are more concerned with their political parties which in turn, everything is made political and not about the people. We should not fail to note that perhaps these xenophobic attacks are not as a result of people being angry at foreign nationals but rather at the government that has forgotten about them.

There has been so many changes going on in our country over the past years. The transition from apartheid government to democracy has challenged many belief systems. South Africa needs to be conscious of the bigger picture than what we see on the surface. We all desire for a South Africa that is alive with possibilities, but could that just be an idea and not what is happening. What are the challenges facing us as South Africans that are preventing us from benefitting from this democracy? There are black people that are still having shackles of inferiority due to being restricted to be allowed in this not so new South Africa.

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BA KWADI/INQAKU LOMHLELI

Dithuto go tswa mo lapeng la maAforika Lessons from an African home Setswana

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ole gantsi ke kwala ka dilo tse dimasisi tse ditlhola di ntlogela ka maikutlo a a ko tlase.

Mme ka nako e ke tseile tshwetso ya go kwala ka sengwe sa dilo tse di intumedisang tota: go golela mo lapeng la maAforika.

Dilo di dintsi tse di intumedisang ka go nna moAforika. Go tswa hela mo mmaleng wa letlalo lame go felela ka tsela e moriri wame o ntseng ka teng. Mme ntse re bua jalo ka moriri, ke tlelwa ke mogopolo wa selo gatwe ke “yster kam”. Yster kam, ke kama ya meno a tshipi e e gote diwang mo setofong sa magala be o kamiwa ka yone. Mo nakong ya gompieno e itsege jaaka “hair straightner”. Go bua nnete ga ke itse gore goreng ne re ikutlwisa botlhoko jaana mo tlhogong ka gonne moriri wa rona e mentle ntse ele thata jaana. Ke maswabi gore go ntseile di ngwaga dile dintsi jaana gore ke amogele bontle jwa moriri, letlalo le sebopego sa mmele wame (difigara).

Fa o batla go itsi monate wa go nna karolo ya lelapa la maAforika, o ete ka Sedimonthole (December). Ke mokete tsatsi le letsatsi go simolola ka di 16 tsa Sedimonthole go fitlhela ka di 2 tsa kgwedi e go tlhola gotweng “kgomo e ja buns” (Ferikgong).

Jaaka ntate Bhudaza o ke a re “mokete yo senang nama ga keso o bone”, mme ruri mokete gaese mokete mo lapeng la ma Aforika ga go sena nama! Ke ka yone nako e fa balosika le ditsala ba kopanang mme ba itumele mmogo. Bo ntsala le bo malome ba ba dulang kgakala, ditsala le baagisane bao ele kgale o sa ba bone; ka Sedimothole rotlhe re mmogo. Ke ithutile gore manong a ja ka ditshika. Seo se raya gore batho ba losika ba thusanya pele ba ka gopola ba bangwe.

Hmm, ga gona monkgo o monate go fetisa monkgo wa papa ka diretlo, kgotsa stampa ka nama le merogo. Tsatsi le letsatsi mmemontsadi o ne a ema fa pele ga setofo gore apela dijo tse di monate tota. Mmemontsadi o apaya dijo tse dintsi thata, ka nako tsedingwe ke ne ke ipotsa gore goreng mama a apaya dijo

tse dintsi thata rele bannye fela molapeng. Mme one a tsaya di Tupperware tsa gagwe (tse go se nang ope ya a tshwanetseng go di tshwara) mme a tsholele baagisane kgotsa bangwe ba losika mo go tsone. Rele batho, re meno ga relekane. Bangwe ba rona ba na le gole gontsi,bangwe go le gonnye . Thuto ke e: A roganya le ba bangwe se onang le sona, mme otla segofala go fetisa moo.

Ke solofela gore rotlhe re gopola mafoko a “tsama go itlhopela thupa ke tle go go shapa” (mare gone jaanong ke solofela gore re tlhola re tshega ka monagano o). Fela fa o utlwa mafoko a, o a itse gore o sentse. Ka nako tse dingwe o batla thupanyana e e tshesane o solofela gore oka se utlwi botlhoko thata. Mme ga go thusi ka gore wa go tswa o lela fa motsadi wa gago a fetsa go go betsa. Ga gona ope yo a neng a itumelela thupa jaaka ngwana.

Phiri e sola boa mokgwa ga e o latlhe. Go thata gore motho a latlhe mokgwa wa gagwe, thupa eya thuso.

Mapaseka Setlhodi Head Tswana-Sotho & Education Editor

I love being an African, and I am grateful for the kind of environment I grew up in. Growing up in an African family has taught me a number of very valuable lessons, one of which is to never ever ever mess with you mother’s Tupperware set (hahaha).

But on a more serious note, I have learnt to embrace my ethnicity from my gravity defying hair to my caramel coloured skin. Black woman, you are beautiful. The abundance of food that my mother always prepared even though we’re not that many at home taught me the importance of sharing.

Whatever little or much you have, it doesn’t hurt to share.

And then of course there is the jubilant festive season where everybody comes together for a good time. Family and friends are important, treasure them because there will come a time when you need each other in this thing called life.

And then finally...the infamous beating; You know you messed up big time when your mom or gran says “go pick a branch, let me come discipline you”. Well, I think we all kind of laugh at those memories now. But I think we have to admit that the rod saved us from a lot of bad things which could have turned into irreversible habits

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No, I’m not a proud South African Sepedi

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May 2015

DIKAKANYO/TSELE LE TSELE

o tloga bonnyaneng ke be ke ikgantšha go ba moAforika Borwa, ke myemyela mehla le mehla ge barutiši bare re thale folaga ya Aforika Borwa.

Efela lehono dilo di fetogile, Aforika Borwa yela ye botse ya molalatladi e fetotše mebala boka legobu, e metše meno, e ahlame boka sebata se tshwerwe ke tlala! Seemo sa ditaba se raragane boka mušu o motala, fao go senago yoo a ka go remago ntle le go kgakgwa goba go hlabja ke mebetlwana ya wona ya go sasamela.

Ke sa maketše, ke nyamilwe, ke a ipotšiša gore maemo a tšwile neng taolong?

Ke bolela bjalo ka gore ngwaga goba ye mebedi ya go feta, go ba moAfrorika Borwa go be go ntshwabiša nko go feta molomo, mme ge e le ngwaga wo gona, maswabi le pefelo tša go ba moAforika Borwa di ntšhitše ka ga tšhwene. Ke a beleketlega ge ke tlelwa ke kgopolo ya gore ke moAforika Borwa ka madi, gape ke ferekana le go feta ge ke lemoga gore ebile ga go na le selo se teenyana seo nka se dirago go ntšha madi a boAforika Borwa ditšhikeng tša ka. Ke be ke sa nagane gore go ba moAforika Borwa e tla ba taba ya go ješa dihlong le go swabiša ka tsela ye.

Ke be ke sa nagane gore ke tla tsoga le ka tšatši le tee ke boletše mantšu a: Aowa, ga ke ikgantšhe go ba moAforika Borwa, ebile ga ke tshepe nka tsoga ke thabetše kgopolo ya go ba moAforika Borwa mo mengwageng ye mmalwanyana yeo e tlago!

Ruri nke le jo mphahlološa mo magagešo; e le gore ke eng seo nka

ikgantšhago ka sona? Ke eng seo se ka dirago gore ke be moAforika Borwa yo motlotlo? Ke dipolao le bosenyi tšeo di aparetšego naga ye boka leru le leso la mmamogašwa? Aa e ka ba ke ge ke sa bone bathokanna efela ke bona bathobaso le bathobašweu? E ka ba ke go itšeela ka mmušo wa mekoko ga batho; fao basadi ba laelwago go apara diaparo tša go utiša mebele ya bona ge ba sa nyake go phaiwa thetho ka kgang? Aa e ka ba ke mmasekitlana yeo a diregago ka Palamenteng, goba dihlaselo tša matšwantle tšeo di tšeetšego ba bantši maphelo goba go ba tlogela nyaneng?

Pelo ya ka e labalabela go huduga le go se sa bea nao la ka mo Aforika Borwa, efela ka ge mogologolo a boletše: “mepipi ka moka e a na”. Metse ka moka ke matoko ge re e batamela.

Re šetše re tlwaetše go phela bjalo ka makgoba nageng ya gabo rena, ebile ga re sa bona le bothata go phedišwa mebetlweng. Ge e le nna yena, ke tla ikgantšha go ba moAforika Borwa mohla go se sa na dillo le ditsikitlanyo tše tša meno. Ke tla ba motlotlo ge nka kgona go amogela go tšeiwa kgopu ntle le letšhogo la go utswa, ge basadi ba ka apara seo ba se ratago ntle le letšhogo la go katwa, ge batho bohle ba ka itshepelela ntle le letšhogo la go tshwarwa poo, ge re ka bona bathokarena; esego mmala, ge matšwantle ka moka a ka bonwa bjalo ka madi a rena, mme le go fetišiša, ge re ka ba le moetapele yoo a kwešišago gore go kaya eng go ba Mopresidente wa naga ye.

Go fihlela letšatši leo le e tla, tseba gore ke ikgantšha fela ka go ba moAforika, esego ka go ba moAforika Borwa.

Ga ke ikgantšhe go ba mo Borwa Sharon Rankapola

Image: iron image

Since childhood, I’ve always been proud of being a South African, and loved every single moment of drawing the South African flag.

But now things are getting out of hand, the once “beautiful rainbow” nation has been changing colours like a chameleon. I can’t help but wish I wasn’t even a South African at all. I get angry at the fact that I’m a South African by blood, and there isn’t a single thing I can do to terminate this blood running through my veins. I’ve never thought being a South African will be such a shameful experience. Thus I am boldly making this statement: No, I am not a proud South African, and I don’t see myself being proud of this country in the near future.

What could I possibly be proud of? The violent crimes, rapes, racism, the parliament’s scandals, the xenophobic attacks? I’ll only be proud of being a South African when I can accept a lift without fear of being human-trafficked, when women can wear whatever they’re comfortable in without fear of being raped, when we all start seeing each other as fellow human beings instead of placing so much emphasis on skin colour or nationality, when people can walk freely in a safe South Africa.

Until the day arises when the blood of innocent foreigners and unwanted babies stops flowing in our streets, and until the day our leaders can truly understand what it means to be African; until that day comes, I refuse to be proudly South African but I proclaim that I am proudly African.

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

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IZIMVU NAMABALA ENGWE

A hi aleleni Rivengo eka vahlampfa (Xenophobia) na Afrophobia

Silvester Thantsha

Say No to Xenophobia and Afrophobia

Image: Nick Fitzhenry Image: KZN Govt

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xiTsonga

enophobia yi hlamuseriwa leswaku i rivengo eka vahlampfa hi vinyi va tiko. Afrophobia i rivengo eka maAfrika ya vantima hi maAfrika man’wana ya vantima. Xenophobia na Afrophobia i nhloko- mhaka eka tiko hinkwaro ra Afrika Dzonga hikokwalaho ka tinghozi leti veke kona eKwazulu-Natal Isiphingo na le Johannesburg Alexandra to teka tinhundzu ta vahlapfa, ku biwa no dlayiwa ka vona ku katsa na ma Afrika Dzonga man’wana lava va kumekeke va ri etindhawini to biha hi minkarhi yo

biha. Rivengo leri ri ohna vito ra tiko eka vanhu va le handle no tisa ku chava eka vaaka tiko na vanhu va matiko mambe lava va nga na ku navela ku endzela tiko ra Afrika-Dzonga.

Afrika- Dzonga ri kile ra va tiko ro rhula leri a ri rhandziwa hi matikoakelani ku katsa Zimbabwe, Mozambique na Botswana. Tiko ra hina i tiko ro fuma hi vanhu lava va nga ni vuswikoti na vukorhokeri eka swo tala kambe ku kayivela ka ha ri kona swinene . Hi na madokodela, vadyondzisi na van’wamabindzu ku suka eka matiko man’wana. Vanhu lava va swi

dyondzerile no swi tokotela swinene. A va tekeli van’wana mintirho. Va kurisa ikhonomi va tisa na nhluvuko. Vahlampfa lava a va thoriwanga hi xihoxo kumbe hi vukungundzwana. Va thoriwile hi ndlela leyi nga fanela leyi nga nawini.

A ku kayivela naswona ka ha kayivela vadyondzisi va tinhlayo na sayense eka swikolo swo hambana- hambana laha tikweni ra hina ra Afrika -Dzonga.

Hikokwalaho vahlapfa lava va nga na vutivi bya swona va tile ku ta pfuneta hi ku enerisa swilaveko leswi.

Xana n’wina mingo va mi tekela mintirho mi na tidyondzo ta vutshunguri

na tinhlayo ke? Xana mi lo heleriwa hi ntirho va nghenisa muhlapfa ke? Loko ku nga ri sweswo a hi tiendleleni mintirho ya hina hi sukela ku lumbeta vahlapfa.

Hi tshamile na vahlampfa hi kurhula emalembeni lawa ya hundzeke. I va makwerhu wa hina, va akelani na vatirhikuloni.

Vana lava va taka endzaku ka hina va dyondza yini eka n’wina maAfrika dzonga loko mi xanisa na ku dlaya vahlampfa? I vutihlamuleri bya hina ku endla kurhula laha tikweni. I vutihlamuleri bya hina ku sirhelela vahlampfa minkarhi hinkwayo. I vutihlamuleri bya mina na wena ku letela kumbe ku dyondzisa no kombisa vana va hina ku rhandza van’wana na ku va amukela leswi va nga hi xiswona.

Vahlampfa i vanhu ku fana na mina na wena. Yimani ku xanisa na ku dlaya vahlampfa. Vanhu lava va na mindangu leyi va yi siyeke emakaya tanihileswi va lweri va ntshuxeko a va siyile mindyangu ya vona laha Afrika-Dzonga va ya kuma vutumberi ematikweni mambe. Sweswi vaakatiko va Afrika dzonga va nga dlayiwangiki loko va ri ku tumbeleni eka man’wana matiko a hi ringeteni ku hlayisa vahlapfa loko va ha ri tikweni ra hina. Ku dlaya i nandzu wukulukumba hi ku ya hi ntumbuluko wa vumunhu.

Rivengo tani hi maAfrika-Dzonga ri bihile swinene naswona a ri amukeleki Ndzi endla xikombelo eka n’wina maAfrika -Dzonga, yimani ku dlaya na ku xanisa vahlampfa. Mi nga teki nawu mi wu veka emavokweni ya n’wina. A ku na loyi a faneleke ku dlaya un’wana.

Mi nga chipisi vutomi bya maAfrika kuloni. Afrika I ya maAfrika hinkwawo.

A hi vuyiseni ndzhuti eka tiko ra hina ra Afrika-Dzonga, ahi vuyiseni ntwanano, kurhula, vumunhu na rirhandzu etikweni ra hina. A hi vuyiseni vun’we eka Afrika ya hina maAfrika.

South Africa was once a symbol of peace and unity that its’ neighbouring countries were looking up to. It is no secret that there is still a lack of skills in the country particularly in the maths, sciences, medical and other fields, hence the foreigners with the needed skills are here to meet the demand and not to ‘steal’ jobs. African lives are not cheap, stop the killing, let us bring back peace, unity, humanity and human dignity and say #NOtoXeNOphobia

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May 2015

DIKAKANYO/TSELE LE TSELE

Kgaoganang le maina a bokoloni re lwantšeng bodiidi le bosenyi

Stop wasting efforts on colonial names and let’s focus on tangible issues like crime and poverty Silvester Thantsha Sepedi

Image: Nick Fitzhenry

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opresidente wa mathomo wa mothomoso wa Aforika Borwa Nelson Mandela o ile a re “go se sa ba le motho le ka o tee yoo a itemogelago hlorišo go tšwa go ba bangwe.” Le Molaotheo wa naga, woo e lego molaokgolopušo ka mo nageng, o kgahlanong le tshwarompe ya botho. Efela methopokgolo ya melao ya Aforika Borwa ke melao ya seRoma le Seholanere. Ke ka fao re bonago lehono go rena moya wa hlakahlakano le pefelo ka mo Afrika Borwa.

Ge re boela morago nakong tša kgethologanyo, mokgahlo wa naga o ile wa tšea sepheto sa go fediša kgethollo ya semorafe ka go lokolla Nelson Mandela kgolegong ya Roben Island. Afrika Borwa le yona e ile ya hlakantšha dihlogo le dinaga tša ka ntle, go dirišana kgwebo mmogo le go phedišana botse bjalo ka baagišane. Maitekong a go tliša khutšo, tše dingwe tša diphetho tšeo Afrika Borwa e di tšeerego ke go saena Nuclear Non-Proliferation Treaty le Mahlabathini Declaration of Faith.

Bjalo potšišo ke gore rena bjalo ka maAfrika Borwa re lwela eng mola baetapele ba rena ba ile ba fediša kgethollo ya semorafe? Maina a bokoloni ditoporogongkgolo tša Afrika Borwa ga a na bošaedi, a bontšha gore Afrika Borwa ke naga ye bjang, e tšwa kae, eya kae. Maina a bokoloni mebileng ya metsemegolo ka mo Afrika Borwa ke histori yeo nna le wena re ka hlalosetšago bana ba rena ka yona. Gape o gopole gore ga se mebila ka moka ditoropongkgolo ka

mo Afrika Borwa yeo e reilwego ka maina a ba pušo ya kgethologanyo.

Rena bjalo ka Mafrika Borwa re swanetše go hlompha maina a, re sa gopole morago nakong ya kgethologanyo, efela re gopola morero wa wona nageng ya rena. Dihlwadieme tše di bolela se sengwa ka naga ye, ebile ke sešupo sa gore lehloyo la semorafe le nwelela boka phoka ge letšatši le hlaba. Seo rena bjalo ka ma Afrika Borwa re ka se dirago ke go lwantšha bosenyi le hlorišo ya basadi le bana. Re tšwele pele go hlompha maina a a bokoloni, re sa fetole selo. Re swanetše go tseba gore maina a a bohlokwa go maloko a batho bao maina a a reetšweng ka bona.

Maina a bakoloni ka nageng ya Aforika Borwa ga a na bothata, ebile ga a na seabe bosenying le dipolayanong tšeo di diragalago. Bjale ka ge mo košeng ya naga re re “and united we shall stand”, go nyaka re opele mantšu a koša ye re a kwešiša. Ge Nelson Mandela yoo mmušo wa kgatelelo o mo tšeetšego mengwaga ye mentši ya bophelo bja gagwe ka go mo hlahlela kgolegong a kgonne go ba swarela, rena re ka paledišwa ke eng?

Tema yeo e kgathilwego ke bakoloni le baetapele ba bathobaso ke ye kgolo kudu. A re tlogeleng go lwantšha maina a bokoloni goba go nyaka go re a fetolwe, re leke go lwantšha bosenyi, tlaišo ya basadi le bana le tše dingwe dihlobaboroko mo nageng ye. A re hlompheng dihlwadieme le maina a bokoloni, re pheleng ka kgotso, re leke go aga bokamoso bjo bokaone. Re se dumelele moya wa pefelo o šutiša šedi ya rena go tšwelopele le hlabologo.

South Africa’s constitution condemns “the oppression of one by the another”. But the reason South Africa is so violent and outraged these days is the fact that most of the constitution’s source of law is the Roman and Dutch Laws.

Most South Africans feel like the law is imposed on them, that’s why we see them take their anger out on colonial symbols and names. Perhaps they think that destroying all the statues and renaming all the streets will release the wrath that came upon with the oppression era.

Personally I think that instead of approaching issues that aren’t really going to “liberate” us, we should deal with tangible issues like crime, violence, poverty and so forth. If Nelson Mandela, whose life was stolen by the many years he spent in prison was able to forgive the oppressors, why can’t we?

I say let’s not allow these signs and symbols to shift our focus from developing our country.

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IZIMVU NAMABALA ENGWE

Zwa u funana nga mbeu nthihi kha vharema Matodzi Phosha vha Afurika Homosexuality in an African society Tshivenda

M

aduvhani asi gathi ofhiraho ro vhona phambano vhukati ha kushumisele kwa tshiakademi kwa maipfi na kushumisele kwa duvha na duvha kwa maipfi nga vhathu zwavho. Zwo dovha zwa vha khagala uri a si phambano ya vhukati ha ndila yo pambuwaho na ndila kwayo, fhedzi zwauri phambano ihone a zwi hanedziwi.

Hezwi zwi vhanga uri musi muthu a tshi amba nga tshifhinga tshine tsha pfi kale zwa si leluwe u divha uri u vha o anganya tshifhinga tshingafhanani; dzivhege, minwedzi, kana minwaha. U zwi talukanya khwine arali wo kona u tevhela ndunzhendunzhe ya mafhungo wa vhona uri u khou amba nga tshiakademi kana nga luambo lwo doweleaho.

Uya nga luambo lwo doweleaho fhungo ‘kale’ li amba tshifhinga tshine tsha wela kha divhazwakale. Ndi

tshifhinga tshine vhunzhi hashu rine na khou hanya ro vha ri saathu u bebwa. Nga inwe ndila, ahuna zwine ra nga hanedza kha muvhigo wa mafhungo ane a pfi o bvelela kale kana nga ha nzulele ya zwithu kale. Zwihulu ri tshi humbula uri divhazwakale yo nwaliwaho yo nwala i tshi tevhedza kuhumbulele na mbonelelo ya vhanwali vhayo. ezwi zwothe ndi khou zwi ambisiwa ngauri hu na vhutala hauri vhathu vha u funana nga mbeu nthihi kale vho vha vhe tshipida tsha lushaka lwa mirafho. Zwo vha zwi tshi anzela u wanala uri muthu wa tshinnani a vhe na vhushaka vhu katelaho zwiito zwa vhudzekani na munwe munna ngae. Nahone zwo vha zwi sa nengisisi vhathu kana u disa vengo na bulayo. Zwo vha zwi tshi tou vha zwithu zwo doweleaho zwine zwa dovha zwa tanganedzea vhathuni.

Zwiimiswa zwa sialala zwa u ilafha na vhutshilo ha tshimuya yo vha i vhunanga ha u ilafha

“Zuma Pay back the money!”

U

IsiZulu

mongameli wakuleli uGedleyihlekisa Jacob Zuma usolwa ngokweba imali engangamamiliyoni angamakhulu amabili kanye namashumi amane nesithupha wamarandi, phecelezi R246 Million. Le mali yasiza ekwakheni isithabathaba seNkandla. Lo umuzi wakhe.

Usekubeke kwa caca lo mlisa ukuthi akazimisele ngokuyikhokha le mali. Usho lokhu emuva kwi mibuzo ebileqana ibuya kwiqembu le Economic Freedom Fighters (EFF) kanye nele Democratic Alliance (DA). Umongameli uyala uyaphethetha ukuyikhokha le mali yentela. Uthi ngeke ayikhokhe le mali ngoba uzibona engenecala ngakho ke akasiboni isidingo sokwenza lokhu. Wande wathi yena wazakhela isithabathaba sakwa nokusho ngemali yakhe.

Khumbula ukuthi wathini futhi uma ebuzwa nge Arms Deal eyayihlanganise uShabir Shaik kanye nomongameli uThabo Mbeki? Ngathi usishaya ngemfe iphindiwe futhi.

Sonke siyazi ukuthi kungamanga aluhlaza lawa.

Kodwa ke njenga sekuqalwe kwathiwa, “Pay Back the Money!”, kunjani ke sisho naka njena sikhumbuze iNational Party eyeba imali ka hulumeni nxazane isibona ukuthi isizaphuma ebusweni?

Kunganjani futhi uhulumeni wamaNgesi ukhokhe

nge Land Act ka 1913 kanye nama Forced Removals Act enziwa ngo 1960 nxazane kususwa abantu ezindaweni zabo, besuswa nguhulumeni wencindezelo?

Kumanje imali yala maClaim ikhokhwa nguhulumeni we ANC ongahlangene neze nokwebiwa komhlaba ku bantu.

Izinkinga zenkohlakalo nobukhwabanisi lapha eNingizimu Afrika akuziyinto evele izolo ngo Zuma. Kudala yaba khona. Ukuqala kobandlululo kwakungukuqala kwenkohlakalo yabantu base Yurophu abafika bathatha umhlaba ngendlovu yangena baqeda badweba imithetho eminingi egunyaza loku kwebiwa.

Kumanje nke kusanamacala angakaze akhulunywe ayedalwe yiNational Party.

Umehluko namuhla nakudala ukuthi kwakulula ukufihla izinkohlakalo zikahulumeni kudala ngoba izintatheli zazingaphansi kuka hulumeni, yena hulumeni owayenamandla wokugcina izimfihlo.

Namuhla akulula ukuthi imininingwane enje ukuthi ihlale ifihliwe ngoba sekwaba nenkululelo yobuntatheli.

Kunzima ukuthola amanani aqondile ngobukhwabanisi bakudala ngoba umongameli uP. W Botha Kanye noDe Klerk nozwakabo babenohlelo olubanzi olwalusiza ekutheni lezi zigameko zifihlwe. Nakhu ke esikwazile ukuthi sikthole uma siphenya ngokukhwabanisa ngesikhathi sobandlululo.

nga mishonga na vhungome ha u vumba nga thangu. Hezwi zwi imiswa vhuvhili hazwo zwo vha zwi sa fhambani na tshiimiswa tsha vhuhosi.

Mahosi ashu na kale na kale vho vha vha tshi dzula vha tshi toda u fariwa nga dzinanga na u vhonisa kha mingome.

Ndi hanefha kha zwenezwi zwiraru hune ra wana hone vhutala hauri zwa u dzekana nga mbeu nthihi zwo vha zwi zwithu zwo tanganedzeaho vhukuma. Mungome kana nanga nga mvelele vha tshila zwi tshi tevhedza mimuya ya muthu we a mu siela vhungome kana vhunanga, zwila zwine vhanwe vhari ndi linzhozi.

Arali muthu wa munna ari a tshi wisisiwa midzimu zwila u thwasani a wanala a na muya wa makhulu wawe wa tshisadzini, vhudifari hawe na dzangalelo lawe zwi tevhelela zwe zwa vha zwi tshi funiwa nga honoula muya. Arali makhulu vho vha vha tshi ambara minwenda vha dovha vha didzhenisa kha zwa vhudzekani na muthu wa tshinnani, na muduhulu u do ita zwenezwo.

Yovha i si dzinanga na

We have reason to believe that homosexuality has for a long time been a common aspect of African society.

From antiquity, it was both common and acceptable in African society that male would enter into a homosexual relationship with another male that includes sexual activities. Contrary to recent misconceptions, African societies embraced the homosexual lifestyle and afforded those who were openly practicing a homosexual lifestyle the common dignity and decency that is that hallmark of African culture.

Even kings and queens lived an openly homosexual lifestyle without fear of rejection. Among the northern tribes of southern Africa we learn of the life of Modjadji who possessed rainmaking skills. What she is also known for is that she had a rather large harem of wives in her royal court. What makes this part of African history worthy of consideration for studies on the subject of homosexuality in African society is that there is nowhere where history condemns this lifestyle or those who chose it.

The cruelty and barbaric hatred we have recently witnessed being perpetrated against African and homosexual persons is remarkable in its absence from our history. mingome fhedzi, na mahosi vho vha vha tshi tshila nga yeneyo ndila. Kha vhathu vha devhula ha Afurika Tshipembe hu na divhazwakale ya khosikadzi Modjadji we a vha e na ngoma ya u nisa mvula. Zwinwe zwine a divheliwa zwone ndi zwauri o vha a na vhafumakadzi vha re

na tshivhalo. Zwine zwa ita uri ri sa tangane na hunwe hune divhazwakale ya ri sumbedza uri vhathu vho vha vha tshi ita zwiito zwa tshituhu kana u disendedza kule na havha vhathu ndi ngauri maitele haya o vha a maitele o doweleaho.

While we are at it, let us also ask the National Party to pay back what it stole from government.

Noluvuyo Mjoli Everyone has something to say about political corruption under the current government, but very little is said about the scale of corruption under the rule of the National Party. This article assesses fraud cases of the apartheid regime during the 80s and 90s.

Izigidigidi zamamiloyoni ezebiwa zisuswa esikhwameni sika hulumeni ifakwa kumaSwiss Account zisuselwa kuSADF Secret Funds. Lena kubalwa emalini engafika ku R378 billion. Le mali yayiphuma esikhwameni sikahulumeni kodwa intshontshwa ngabo ngqongqoshe abafana noF.W. de Klerk owagcina esengumongameli. Nguye yena de Klerk futhi owaye khipha amashende wakhe ayongcebeleka nawo ngaphesheya kwezilwandle ngayo imali ka hulumeni. uP.W Botha waba necala lokukhwabanisa imali engange R650 Million ngo 1989. Waphika wena ngodonga lo mlisa kepha lokho akukadingidwa kuze kube namhlanje. Okunye futhi, ngaphansi ko mthetho wakhe u P. W Botha ongqongqoshe be National Party babenezindlu

ezedlula ekhayeni elilodwa. Lezi zindlu babezakhelwa ngemali ka hulumeni. Ezinye zalezi zindlu zazakhiwe phesheya ngayo imali kahulumeni. Yena bothandini waze wakhelwa i-Airport ebizwa ngokuthi yi-George Airport eyakhiwe eMossel Bay ngemali ka hulumeni yakhiwela yena lo mlisa.

Okokugcina, uSol Kerzner, inswelwaboya yobandlululo eyathenga uMatanzima ngo R20 Million ngonyaka ka 1988 ngoba efuna igunya lendawo lapho azokwakha khona indawo yokugembula, ungumlungisi namuhla.

Wakha indawo yokugembula ebizwa ngokuthi Mohegan Sun, emthathe amanye amamiliyona angu R25. Ngabe imali engaka wayiyithathaphi na? Leli cala lahoxwisa ngo-1997 futhi akho mali ayibuyisilele

uhulumeni.

Sengiphetha kubalulekile ukuthi kube khona iqiniso ebantwini abadingida amacala wenkohlakalo we ANC. Bafuze baphinde babheke nalawo enziwa nguhulumeni wobandlulo.

Kunjena namuhla kuleli lizwe ngoba imali eningi yafakwa ezikhwameni zangasese.

Kuyadabukisa ke ukuthi lobu bukhwabanisi bufihliwe ngoba amafayili aqukethe le mininingwane akatholakali yinoma kuka njani. Ikomishoni yamaqiniso isike yazama ukuphenya lokhu kodwa soloko kuphephethwa ukuthi kube umlilo ophelayo. Kumanje ayithiwa vu le ndaba. Ne Public Protector unkosazana Thuli Madonsela useke wathola ukuphoxwa kabi ngenkathi evusa lolu daba lwenkohlakalo yobandlululo.

Letsatsi la babereki Usuku lwabasenbenzi

O

n 1 May, South Africa commemorates Worker's Day which celebrates the role played by Trade Unions, the Communist Party and other labor movements in the struggle against Apartheid.

This day is effectively known as May Day and refers to various socialist and labor movement celebrations conducted on 1 May. May Day was born from the industrial struggle for an eight-hour day.

This year coincides with the 30th anniversary of Congress of South African Trade Unions (Cosatu), the country's biggest union federation.

The story of labor is also the story of forced labor. A vast number of people were forced through intimidation, taxes, colonial and capitalist expansion to become wage laborers in White owned mines, industries and agriculture. It is also the story of the descendants of slaves, indentured laborers from Asia

and the poor and prosecuted minorities of Europe, arriving in Southern Africa and joining Black working people in the fight for the right to a decent wage, equality, fraternity and freedom.

The struggle for a shorter workday, a demand of major political significance for the working class dates back to the 1800s.

The first recorded celebration of May Day in South Africa is reported

by Ray Alexander to have taken place in 1895 which was organized by the Johannesburg District Trades Council.

The next occasion was the visit of British labor and socialist leader Tom Mann, who came to South Africa in 1910. Mann, like Kier Hardie before him, criticized the South African Labor Party (SALP) for its neglect of African workers, and urged the white labor movement to begin to think seriously of organizing among African workers.

His visit inspired a mood of international worker solidarity and

culminated in a mass May Day procession in which all sections of the labor movement participated.

The 100th anniversary of May Day was commemorated on 1 May 1986.

The South African labor federation Congress of South African Trade Unions (COSATU), formed in December 1985, demanded that May Day be recognized as a public holiday, Workers Day, and called for a stay-away.

It was supported by various organizations, significantly the National Education Crisis Committee (NECC) and the United Democratic Front (UDF), as well as many traditionally conservative organizations – such as the African Teachers Association, the National African Chamber of Commerce, and the Steel and Engineering Industries Federation of South Africa (SEIFSA), the metal industry employers’ organization.

Subsequently, more than 1, 5-million workers observed COSATU’s call, joined by thousands of school pupils, students,

taxi drivers, hawkers, shopkeepers, domestic workers, self-employed and unemployed people. While the call was less successful in some regions, in the Pretoria-Witwatersrand-Vereeniging (PWV) area, (now Gauteng Province), the heartland of industry, the response was massive. Rallies were held in all the major cities, even though many of these were banned in advance by the state.

The majority of South Africa’s workers had unilaterally declared the day a public holiday and stayed away from work. Premier Foods became the first large employer to declare 1 May and 16 June as paid holidays. Following this, many other companies followed suit.

Labor struggles still continue today with the organized working class and the poor continuing to struggle to overcome the massive inequalities, unemployment and the economic, political and social legacies of apartheid.

What does Workers’ Day mean to you?

Name: Emmanuel Mahlaba Position: Food Vendor (Afriquezeen) Workers day means workers’ rights to access better resources such as better pay and working conditions.

Name: AyandaMbombo Position: Customer service administrator (ICTS) Lelilanga lisinika sikhatsi sekuphumula.

Kimi lisho ekhaya ngibukele iTV, kuba nebangane sincokole sidlale iplaystation.

Name: Jessica Lufele Position: Security Officer (G4S) Name:Mfundo Qwabe Position: Security officer (CPS)

Name: Michael Wood Position: Cleaning staff (supercare)

Ithetha ukuthi thina basebenzi masibambane silwele infuno zethu njenga basebenzi. Singakwazi nokubonisa abaqeshi umanyano esinawo. Enye into kukubonakalisana kwabanye abasebenzi ukuba isizwe nezorwebo maziqhubekele phambili egameni labasebenzi.

Workers day is a memorial day for me and my family as I lost my mother on this day seven years ago. As a family we celebrate it in her memory by gathering as a family to participate in sporting activities which my mother loved.

To me this day celebrates the memory of her life which she enjoyed fully.

Lusuku apho abasebenzi bathi banononge, bajonge apho basuka khona, nalapho baya khona. Lusuku apho bathi bavakalise nokungabonwabisayo.

Name: Desmond Gomba Position: Assistant Supervisor (Supercare) It means a lot to me, it is where by I feel I am part of boosting the economy of South Africa. This day represents the history of our country where people come from working for much lower wages to where we are doing better now.

Images: Refilwe Thathe

14

DIKAKANYO/TSELE LE TSELE

May 2015

NDINGUMNTU!

Umntu, abantu, Ubuntu, uluntu: Nkqu negrama ivumelana nam

Akha Tutu

IsiXhosa

H

omo sum, humani nihil a me alienum puto.

Okokuqala nje, ndicela ukhe undiphe indlebe yakho khe ndikuthele gqabagqaba amabal’engwe ngembali yenye yeentanda zeAfrika.

UPublius Terentius Afer okanye uTerrence waseAfrika, njengoko uninzi namhlanje lumazi ngelo, wayengumbhali wemidlalo yeqonga, ngokukhethekileyo imidlalo ehlekisayo, owayephila malunga nesithu seminyaka yo-190 ukuya kweye-150 ngaphambi kwexesha eliqhelekileyo.

Inkaba yakhe apho ikhoyo ilapha eAfrika.

Lo mbali, wazibona sele ekwelamaTaliyane ngenxa yokuthinjwa.

Wathinjwa lelinye lamalungu ebhunga aseburhulumenteni baseRoma.

Ngenxa yokubona ubukrelekrele bakhe, inkosi yakhe yamfundisa ze ekugqibeleni yaba iyamkhulula ebukhobokeni. Ngenxa yoko, waba ngulo mbhali udume mbombo zonke ngenxa yemidlalo yakhe eminye yayo esaboniswayo nanamhla oku.Ewe benditshilo ndathi ndiza kukuthela gqabagqaba.

Ndiqinisekile ukuba ngoku ubufunda le mihlathi mibini ingasentla ubuzibuza ukuba yintoni le ingaka indinika umdla kuTerrence waseAfrika. Phulaphula ke, ubaze iindlebe. Okokuqala nje, la mazwi

uwabona ngasentla ngamazwi esiGrike akwenye yemidlalo yakhe yaye ngamazwi anentsingiselo enzulu. Xa eguqulelwe esiXhoseni athi: Ndingumntu, ngoko akukho nantoni na engumntu eyakuba yengaqhelekanga kum. Yiyiphi le ntsingiselo inzulu ayiquletheyo la mazwi?

Sonke siyazi ukuba phakathi kwezinto ezininzi uluntu oluzisebenzisayo ukuze luzibonakalise nokuze luvakalise nendlela oluvakalelwa ngayo, luye lusebenzise ezobugcisa eziquka imidlalo yeqonga.

Ababhali-mbali bakufumanisa ukuba, imidlalo kaTerrence yayineemfundiso ezininzi gqitha. Kuyacaca ukuba wayengumntu owayesoloko esukela ukushiya ababukeli befumene isifundo esinento yokwenza nemilinganiselo yokuziphatha. Siyibona le nto xa kwathi kamva, imidlalo yakhe yakhuthazwa nangabezonqulo ukuba nabantwana mabafundiswe ngayo.

Qinisekileyo oku kuyasikrobisa kuhlobo lomntu awayenguye.

Ngenxa yala mazwi ndiwacaphulileyo, icace okwekat’emhlophe ehlungwini into yokuba intliziyo yakhe yayingafukamanga ngqumbo.

Wayenoxolo kwaye wayengenamnqweno wakenza nantoni na embi komnye umntu.

Kaloku khumbula, lo ngumntu owahlala iminyaka ebukhobokeni.

Ewe sisenokuxoxa sithi, inkosi yakhe yayimphethe kakuhle.

Kodwa loo nto ayibuthetheleli

ubukhoboka awayekubo nesibakala sokuba wathathwa kwelokuzalwa kungathandiswanga yena waza waya kukhonza omnye umntu kwilizwe leentlanga.

Kusenjalo,akazange avumele intliziyo yakhe ikhotyokiswe yinzondo. Esinjani sona isifundo!

Yintoni enye esinokuyifunda kumazwi ale ndedeba?

Enye yeenkwekhwezi ezingasakhanyiyo kodwa ezikhanyisa ngemisebenziya yoyo, uGqirha Maya Angelou, uthi eyona nto yayithethwa nguTerrence kukuba njengoluntu siyafana, kukho lo msonto ubaleka kubuthina nosidibanisayo.

Uyaqhubeka asicacesele esithi, uTerrence wayesivezela ukuba njengokuba sifana nje sifana ngento yonke.

Amadla esinawo ayafana, sonke sidalwe sanobuntu ukanti sifana nagobungendawo.

Ngoko, maze kungaze kubekho namnye kuthi othi “ndingubani ukuba ndingenza loo nto mna?’’ Ukuba uBulelani Mabhayi “Tholeni serial killer’’ wakwazi ukudlwengula aze abulale amabhinqa angamashumi amabini,yintoni enokwenza mna okanye wena ungakwazi? Endaweni yokuxhinela kwizenzo ezinjalo, sifanele sizabalazele ukuwasebenzisa amandla ethu ukwenza okuhle kuye wonke ubani.Ukuba kwakhe kwakho umntu ofana noMother Teresa, yintoni enokubangela angabikho namhlaje?

Ayikho kuba nathi sinalo olwathando wayenalo.

Ukutyhubela ezintsuku zoludushe nobundlobongela obenzeka kweli

kubethwa abantu basemzini, omnye wabahlobo bam akakhange aqale ukuzibukela iividiyo ebekusoloko kusabelwana ngazo kumaqonga kawonkewonke.

Ndimbuzile ngenye imini ukuba yinto isizathi.

Impendulo ibuye isithi: “Uyenza njani into yokubukela umntu esitsha etsiswa ngomnye umntu?

Awuvakalelwa?” Le mpendulo iyenze yacaca eyokuba asifani nezilwanyana.

Thina bantu siyavakalelwa yaye sibanovelwano ngomnye umntu.

Akukho sizathu,ngoko ke, kuquka nesokuba sesokuthathelwa umsebenzi okanye amathuba ngomye umntu esinokusibangela simbone engaphantsi kunesidalwa esingumntu.

La magama alandelayo anento afana ngayo : umntu, Ubuntu, isintu, uluntu, abantu. Onke, abhekisela ngokugqalileyo kwinto ebandakanya wena, mna, thina sonke. Kuquka negrama yawo ibonisa phadle ukuba ikhona le nto isidibanisayo, enoba siyathanda okanye asithandi. Lontu ngulo msonto usidibanisayo nosikhumbuzayo ukuba sifana ngakumbi kunokuba sohlukile.

UJohn Donne,imbongi yamaNgesi uthi: “Ukufa kwaye nawupha na umntu kuyandibhubhisa, kuba ndibandakanyekile kuluntu, ngoko sukubuza ukuba itsimbi ikheknqezela bani na,ikhenkqezela wena”. Awakho mazwi ayishwankathela ncakasana eyona ngongoma ebendifuna ukuyiphuhlisa. Sifana sifana, kude kufane nesiphelo sethu.

Ilungelo Lami (My Right) Zimbili Langa

IsiZulu

I

gama ilungelo lichaza inkululeko yomuntu yokwenza akufisayo ngaphandle kokunqatshelwa omunye umuntu.

Lokhu akuyona inkinga kodwa inkinga ibangwa ukushayisana kwamalungelo abantu abahlukene. Ukube umuntu wayehlala yedwa kwakuba lula ukwenza okuyilungelo lakhe angaphazamiswa muntu.

Kodwa-ke umbuzo omkhulu uthi ukuba umuntu wayehlala yedwa sasizoba khona yini isidingo samalungelo. Impendulo ilula, ‘Cha sasingeke sibe bikho isidingo.’ Lokhu kuyawaqeda amandla elungelo ngoba kujwayelekile ukuthi ilungelo lomuntu lishayiswa nelungelo lomunye.

Isibonelo: kuyilungelo lami ukukhuluma ulimi lwami noma inini uma ngifisa kodwa futhi nalaba engikhuluma nabo kuyilungelo labo ukuba bezwe ukuthi ngithini noma singakhulumi ulimi olulodwa.

Uma-ke sengishintsha sengikhuluma ulimi lwabo seliyalimala elami ilungelo

ukuze ngijabulise bona. Kodwa ngaphandle kokuthi kube khona ozehlisayo ngeke sikwazi ukusebenzisana.

Isibonelo sesibili: nginelungelo lokukhuluma ngenkululeko (freedom of speech) ngemizwa yami ngezimo ezithile.

Kuloko kukhuluma kwami ngingalimaza imizwa yomunye umunu othintekekayo yileyo mibono yami.

Ukulimala kwemizwa yakhe sekwenza ukuthi kuhlumezeke ilungelo lakhe lokuba uyena.

Lapha ngingathinta indlela engizizwa ngayo ngezinhlanga ezithile (different races) nemikhuba yazo (their common culture and practices).

Indlela eziziphatha ngayo emphakathini okungenankinga ngokwesiko lazo kodwa engikubona kuyinkinga kimina ngoba kuphazamisa elami ilungelo.

Kokunye nje nasemindenini yethu sisodwa kuyenzeka sihlukumeze amalungelo abanye bomndeni. Kunamasiko kwezinye izibongo okumele enziwe umntwana esemncane njengokugcaba ubuso (cultural facial cuts) kanye nokunquma amalunga athile womzimba.

Umntwana usuke esemncane

ngakho akazi kwenziwani kodwa ngabe akanalo yini ilungelo lokulindwa aze akhule ukuze asho noma uyathanda yini ukuthi kwenziwe loko emzimbeni wakhe? Akukona yini ukuhlumeza ilungelo lakhe ukwenza izinto emzimbeni wakhe ngaphandle kokuvumelana naye?

Yebo ngokwabadala kuyilungelo labo nabo njengabantu abantu abanolwazi ukuqhuba usiko ukuze bangabulali imikhuba yesibongo sabo. Kepha ubani onelungelo ngempela lapha?

Ubani okufanele ahlale impilo yakhe yonke enezinto kuyena ezazikhuthaza ilungelo lomunye umuntu? Kufana nezimo ezilula nje njengokuqamba ingane igama (naming of a baby).

Ngabe ingane inalo yini ilungelo lokunganeliseki ngegama eyaliqanjwa abazali bayo bese iyalishintsha?

Kungenzeka ingane iqanjwe ngendlela yona ebona sengathi ayihambisani nayo. Sekungaba ukuhlukumeza ilungelo lomzali uma umntwana ezishintsha?

Yebo sinamalungelo futhi sikhululekile kodwa ngabe kuyoke kwenzeke sikhululeke nje sonke angabi bikho ozizwa enelungelo elihlukunyezwayo?

Poetry

Mwana Wevhu

ChiShona

Dzimwe nguva ndigere, ndinorangarira baba vangu Tigere paruware, vachinditsiura Regai vakuru vakataura akuruma nzeve ndewako Kwanzi ngwarira vavengi mwanangu Vakangomirira kukutsoropodza Hoyo vanongo mbeya mbeya semweya yetsvina Pasina chinangwa chaicho pazviito zvavo Meso kutsvuka seropa nechinangwa chekushaya hope Nepamusana pekuti vanogara matare Matare ekufunga nzira dzekukushungurudza Miromo yavo haizarirwi nerwizi mufunge Ngwarira vaunoshamwaridzana navo Nekuti vamwe Havana hanya neupenyu wako Vamwe vanoda kukuona uchishupika

The poem is written in the form of a flashback.

A youth is reminiscing about the time when her father told her to take heed of the people she meets in life.

15

IZIMVU NAMABALA ENGWE

My Hart Klop in Afrikaans My heart beats in Afrikaans M

Afrikaans

y Afrikaans? Wat beteken hierdie taal vir my?

Afrikaans was nog altyd nʼ unieke en musikale taal, maar by die UK (Universiteit van Kaapstad), het ek nog nooit iemand dit hoor praat nie. Hoekom is dit so? Is dit maar net ‘n feit dat die meeste Afrikaanssprekendes na Stellies toe gehuppel het om op die Rooiplein te sit?

Dit is ‘n hartseer werklikheid dat wanneer studente Afrikaans hoor, of selfs net dink aan hierdie omstrede taal, die meeste van hulle onmiddelik dink aan die Huisgenoot, Kurt Darren en Rugby. Hul hoor dinge soos: “Jislaaik! Maar hierdie tjops smaak lekker op die kole, of wat sê jy Johan?”

Maar, dit is ‘n eensydige weergawe van hierdie unieke taal.

Ek sien myself as ‘n “kleurling” (“coloured”) dame en ek is baie trots daarop. My eerste taal mag Engels wees, maar in my hart klop die bloed van my voorvaders wat ‘n mengsel van die verskillende tale en dialekte wat hulle gepraat het. Ek, soos baie kleurlinge, is tweetalig en kan dus albei Afrikaans en Engels praat, skryf en verstaan.

Dit verteenwoordig ‘n groot deel van ons erfenis. Afrikaans is deel van wie ek is, dit is deel van my kultuur. ‘n Kultuur wat

Robin Henney

Poetry Olwethu Deliwe

UMBULELO: isiXhosa Ngxatsho ke Rhadebe, ngxatsho ke!

Ndibhenq’ itshoba ndingxangile Ndibila ndisoma ndilungis’ imicimbi Amandla ke wona andinawo Ndihlafuna kutshongo olushiyileyo Ndimi phezulu kweengxangxase yinqi ukulila Sekumnyama kunzim’ ukukhala Kwamfamlibe balibeka lacaca, Usana oloungakhaliyo lufel’ embelekweni Kodwa mna ndoyik’ engaziwayo kuba kunzima Ngxatsho ke Rhadebe, ngxatsho ke!

Image: africaphotoblog.wordpress.com

stadig maar seker in die moderne Westers Engels samelewing besig is om te kwyn. Dieselfde moderne omgewing waarvan die UK deel is.

Interessant is dat die oorgrote meerderheid van die kleurling bevolking juis net hier in die WesKaap woonagtig is. In 2011 was hulle 49.6% van die bevolking. Afrikaans is dus die taal wat die meeste gebesig is.

Maar ek kon my ore nie glo nie, dat toe ek by in 2013 by die UK aangekom het, het ek geen Afrikaans gehoor nie.

Daarom voel ek asof ons hierdie deel van ons tradisie verloor. Afrikaans, soos baie

Afrikaans reminds me of my mothers’ incessant shouting when I’ve done something wrong. I can smell the snoek and patat, taste my aunts homemade Malva pudding and it makes me think of the rich and diverse culture of District Six. It is part of our culture, our heritage and represents a large percentage of history in Cape Town.

ander Suid-Afrikaanse tale, is kosbaar en moet gekoester word.

Afrikaans herinner my aan my ma wat op my kop skree wanneer ek iets verkeerd gedoen het “Hoekom is die kombuis so vuil? Het ek jou so groot gemaak?

“Jou kop is vol muisneste!

Kom reg!”

Dit herinner my aan die kleurvolle kultuur van die Kaapse-Vlakte, aan Taliep Petersen se Kaapse-Hollandse liedjies en aan die verlore maar nie vergete kultuur en mense van Distrik Ses. Afrikaans is ‘n taal wat gevoel en emosies kan weergee.

Dit is ‘n Lewende taal met ‘n warme hartklop. As ek dit hoor, dink ek aan snoek en patat, my tante se smaaklike tuisgebakte malvapoeding en ek hoor Emo Adams se skreeusnaakse grappies.

Dit is die enigste taal wat homself leen tot visuele uitlatings soos “Oh! Maar slaan my om met n’ pap snoek!” want daar is geen Englese weergawe nie.

Afrikaans is deel van my lewe en ek is baie trots daarop!

Ndi hone ro fhela Tshivenda

Netshiavha tsiko

Nga vhanga ḽa mikano ya muhumbulo yo talwaho kha mapa,ra dzhielana matshilo vhunga u kanda vhusunzi. Ra fa dzi bvalo ra hangwa vhuthu na vhulenda ,ngeno roṱhe ri maafurika. Ra dzula khulunoni yau ḓi hudza hashu, havha na vhofanelwaho na vhasongo fanelwaho nga vhanga la mikano yo ri fhandekanaho.

Midzi ya muri muthihi, maafurika kwao. Ra ḓi remelela ro rema, muri wa wisa maṱari. Maṅwe matavhi a oma, ra zwi limuwa u lenga muri wa vhuya wa fa. Muri wa maṱari madala-dala nandi, ure na vhutshilo vhu vhonalaho vhusa pimei. Ra fhedzana ra siela dzhango ḽa afurika kha maanga. ndi hone ro fhela.

Malofha a shuluwa a enela na milambo khathihi na miṱodi ya tshililo tsha vhathu nga riṋe. Na vhulaha muṅwe nga Inwi na wana ni. Na sala nitshiri ri na gundo, ḽi sa ni vhuedzi tshithu. Vhathu vhasina mulandu maṱoni a muvhumbi, vhoni tshinyani ha? (like a train that has fallen out of its railway, we lose focus on building a better continent built on unity) Ra bva tshiporoni sa tshidimela ra lozwa nḓila iyaho kha u fhata afurika ḽire na vhuthihi. vhanonga vha a amba nyana vha to, nga pharafini vha tshi vha dzime mulilo. Vhaṅwe vha ima dzi sinagogo, vhaṅwe vha ima midavhini vhatshiitela uri huvhe na mulalo zwa tou vha u shela maḓi ntha ha tombo.

Vho khuba vhuṱungu sa ṋowa, vha na mbiti dzingaho dza ndau. Vha rongomedza pfumo kha mbilu ya tshi tshiloho. Na luvalo lwau lugai mu afrika tshipembe? sa nntsa yo ḽa muṋawa, usi hume. Wa vha fhedza vhoṱhe wa wana ni?

Tshau hudovha u hweswa mulandu wa u shulula malofha a vha sina mulandu, wado dzula khothoni yau ḓi sola vhutshilo hau hoṱhe. Humbulaha ḽitshe ḽou tavhela u shandukise nḓila dzau na kuhumbulele kwau u si tsha vhenga wahau nga vhanga la mikano ya muhumbulo.

Camagu ntomb’ enkulu, camagu!

Ndibamba ngazo zozibini ntomb’ enkulu Izinyanya zona zikukhulule Ngenene ubunguwo umth’ omkhulu Ndizibonile izint’ ezinkulu Ngendiba ndithi ndinguNtinkulu Ngamava endiwafumene kuwe mkhulu Ntonje ndoyika lonto inamathele Kuba andifun’ ukuwela kwaNtinkulu Nawe kaloku ubunguMthimkhulu Siyavuma ntomb’ enkulu, chosi!

Umzam’ omhle uwuzamile Mathol’ onyongande kukudlelana Amaqobokazana angalal’ endleleni kunyembelekile Ugqatso ke lona ulufezile Egazini nasemphefumlweni ukhululekile iNkosi yoxolo, uThixo wozuko akukhawulele soze sibonane kwelizayo sixhwarhele lo mini kuba sel’ isondele Ndibamba ngazo zozibini Bhungane!

Inkangeleko yona ikwaza wena Okutyalileyo kusachuma nanamhla Izenzo ezi zixela wena Ubuntu nemfobe zona zifele Ngenene ndiyavuma ubuphathisiwe Awunamona ngoba undahlulele Kukudangala ukungananzi ezo mfundiso Umzila weminyaka awukhawulezi uphele Umntu kaloku uyazizala Uzizala ngezenzo ngokunjalo neentetho Izimbo ezintle zingasemva ngemfuzo Ndibamba ngazo zozibini!

Vhurendi

A poem about Xenophobia.

Last paragraph translated:

You shall be seen guilty of shedding innocent blood and you shall be held captive in your guilt conscience for the rest of your life.so turn from you wicked ways and thoughts when you still can. stop xenophobia, created by imaginary boundaries. We are one people. Africa unite.

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May 2015

DIKAKANYO/TSELE LE TSELE

Ngabe Kufuze Libe Kanjani Iphephandaba laseAfrika?

Image: Dareen Glanville

Wade Smit

IsiZulu

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mhlanganweni wethu njengeqembu leVernac News, besidingida mayelana nesakhiwo kanye nesimo samaphephandaba walapha eNizngizimu Afrika. Sidle amathambo enqondo ngale nkinga. Abanye baphakamise umbono wokuthi amaphephandaba waseAfrika adinga ukuthola indlela entsha yokukhombisa imibono wesizwe. Abanye baphawule bathi cha, asidingi enye indlela entsha kepha nje uma singabhala futhi sihlele iphepha lethu njengawo wonke amanye amaphepha.

Amaphephandaba abhalwa ngesiNgisi nezinye izilimi zase-Yurophu alandela indlela yawo. Lokhu sekwaphenduka isiko lwamaphephandaba. o Cape Times, Sunday World, The Star, News24, Mail & Guardian kanye namanye akopela isikhawo esalethwa ngamangesi kumaphephandaba ayo.

Ngokujwayelekile afaka into nento ezilandelana nalesi sakhiwo. Kodwa, ngabe ikhona elinye indlela na?

Mhlawumbe, ukulandela izindlela zethu e-Afrika kungasizisa ukuthi sithole eyethu indlela ehlukile kunalena yaseYurophu yokukhiqiza imibhalo.

Lokhu kuqhamuka emuva kokubona izinsalela zengcindezelo (colonialism) ezisabonakala nanamuhla. Njengenxenye yohlelo lwentuthuko, iVernac News ifisa ukuba umshini woshintsho, yingakho imibhalo yayo ingezilimi zakwantu.

Lokhu sikuthole emuva kokubheka ukuthi libhalwa kanjani iphephandaba iLanga kanye neSolezwe. Thina sifuna ukushintsha nendlela elihlelwe ngalo iphepha.

Uma sithuthuka siyisizwe kufuze sibhale futhi siqhayise izilimi zethu ngokubhala ngezindlela ezikhethiwe yithina. Ngizovumelana nalaba abathi kufuze siguqulile indlela yokwenza iphephandaba.

Kudala silandela okwezizwe, sekuyisikhathi sokuthi sithande okungokwethu.

Siyazi sonke ukuthi amaphephandaba athumela izindaba ezintsha, mhlawumbe nezinkondlo, izithombe, imibono yababhali, nezinye izinto ezinje.

Ngokujwayelekile, lezo zilandelana emikhakheni. Kodwa, amasiko weAfrika ngokuvamile asebenza kahle nezindaba ezikhulunywa. Asebenza

kahle uma izindaba zawo zivunyelwe ukugobhoza njengemisinga yosinga.

Njengephephandaba ebhalwe ngezilimi ze-Afrika, kufanele sisebenzise amazwi aqondwa ngabantu bonke.

Ukubhala phezulu emkhathini kuzoba yindlela yabantu base-Yurophu abafuna ukukhombisa ubukhulu babo ngemibhalo. Thina sibhalela izizathu ezibalulekile, sibhalela abantu bakithi, abadinga ukutshala izitshalo zemicabango ezingqondweni. i-Black Consciousness ethi ukuthi izinkondlo zabo zadinga ukusebenzisa amazwi alula okuba azoqondiwe kalula ngabantu bonke.

Senzani mayelana nalokhu? Ngicabanga ukuthi besinakekela ngabomu ukuba siqondwa kanjalo, ngabantu bonke abaziqonda izilimi esizisebenzisa.

Izikhangisa zijwayelekile emaphephandabeni.

Zisebenza ukuletha imali nokuqaphela ukuze amaphephandaba angaqhubeke. Futhi zisebenziswa ukusiza nokuhlangana noma umphakathi uma abantu bawo bakhangisa izehlakalo, izinto abazithengisa, usizo oludingwayo nezinto ezinye eziningi. Ngabe konke lokhu kudlala yiphi indima na ephephandabeni lase-Afrika elibhalwe ngama-Afrika?

Kuyadingekeka ukuthi le mibuzo ibuzwe ngoba sikhona ngempela isidingo sokuthi leli zwe lithuthuke ngendlela entsha manje.

Sicabangani ngamazwi akhulunywa?

Ngathi ukuthi izilimi zakwantu zakwaAfrika zihamba kahle emoyeni lapho zikhulunywa ngomlomo womuntu, ngoba ubuhle bezilimi bukhombiswa ngendlela yokukhuluma. Kanti lobu buhle sibukhombisa kanjani ngokugxifa (by printing)?

Sengiphetha, ngibhala leli pheshana ngenzela ukuphakamisa inkinga noma udaba mayelana nesakhiwo samaphephandaba abhalwe ngezilimi zakithi zase-Afrika. Lokhu kungenza ukuthi nathi sibe nethuba elikhulu lokukhombisa usiko nokuzigqa kwethu.

Lapha angibhali ngoba nginezimpendulo kepha bengingathanda ukuphonsa le mibuzo kubantu bonke. Ngabe kufuze libe kanjani iphephandaba lase Afrika?

Kanti besingathanda uma ningasitshela imibono kanye nemicabango yenu kwiFacebook, Twitter, noma Instagram ngalolu daba.

“As a newspaper which publishes almost exclusively in Afrikan languages, we are an Afrikan channel of thought and dialogue. As such, we need to find ways to define more uniquely what is the purpose of Afrikan writing and literature to us, what does it look like, and why does it look today so similar to the Western examples from which it derives? There is much that philosophically sets Afrikan writing and oral tradition apart from Western texts, so what questions must we pose to ourselves to assist our development as something we can call truly Afrikan media?

Tshivenḓa, luambo lwa ḓamuni

Netshiavha tsiko

Tshivenda is a language spoken by venda people, it is an official language of south Africa and Zimbabwe, with the majority of people in RSA and about 10% of the population in zimbabwe. Excluding the royal language, Tshivenda has about seven different dialogues influenced by other languages. As per history Tshivenda language has survived over generations from north Africa to south. Though second minority here in south Africa

T

Tshivenda

shivenḓa ndi luambo lu ambiwaho nga vhavenḓa, vhathu avha vha, vhunzhi havho vha wanala afurika tshipembe ngeno vhaṅwe vhe seli ha mulambo wa Limpopo. uya ngaha ṱhodisiso dzonovhaho hone uswika zwino, azwina vhuṱanzhi uri lushaka ulu lu bva fhi. fhedzi ha vhunzhi ha ṱhodisiso dzi sumbedzisa uri lushaka holu lwa vhavenḓa lu bva thungo dza afurika devhula.

Vhavenḓa vho ponyoka u ngalangala “extinction” sa lushaka na u xeletshelwa nga luambo. Luambo lwa Tshivenḓa na maitele a vhavenḓa nga kuhumbulele kwa muthu zwawe, ho tea zwi si tsha vhidzwa fhedzi, nga ḽiambele ḽa Tshivenḓa muvenḓa ndi mubikwa na ive, ive la vhibva muvenḓa a sala. Asi ḽiambele fhedzi itovha ngoho isa vhudziswi.

Vhunga uḽa musi ritshi pondwa ngei Rhodesia hu hone ritshiri ndi hone vho fhedza nga lushaka lwashu raponyoka zwo ralo ra livha tshipembe he ra dzula minwaha I swikaho 1240 AD - 1700 AD uswika zwino. Vhathu vhano amba nga Tshivenḓa vha khou engedzea vhatshiya uya ngaha mbalavhathu ya afurika tshipembe.

Tshivenḓa tsho fhambana na dziṅwe nyambo ndi zwone fhedzi, uvha muvenḓa ndi phathutshedzo yo dzumbamaho “a blessing in disguise”. Uvha muvenḓa zwi ita uri u kone u amba dziṅwe nyambo husina vhuleme. Ndi luambo lwa tshipentshela ngauri lwo fhambana na dziṅwe nyambo zwitshiḓa kha ku ṅwalwalele kwa dzi “alphabet” hune rawana mubvumo C, J na mubvumo Q husina kha maṅwalo a Tshivenḓa.

Luambo ulu lwo ṱandavhuwa vhukuma zwitshiya nga lushaka lwa vhavenḓa vhenevho na uri vha wanala kha vhupo vhufhio. Tshironga, tshi ambiwa Vuwani,Tshimbupfe, Tshiṱungulwane, na Tshino. Tshone tsho ṱuṱuwedzwa

nga Tshitsonga, tsumbo tshivenḓa tsho ṱambaho tshiri vhaḽa vhana nga Tshironga vhari buḽa bana. Tshimbedzi tshi ambiwa Thengwe, Tshaulu, Ha-Lambani na Ha-Makuya .Tshone tsho ṱuṱuwedzwa nga Tshingona, Sa tsumbo luvenḓa lwo ṱambaho luri sengenedza/gidima nga Tshimbedzi hapfi senengedza/digima.

Hu dovha havha na Tshuilembetu tshine tshaambeswa Ṅiani,Ha – Maṅenzhe, Masisi, Ha-Gumbu, Folovhoḓwe, Sagole, Ha-Mukununde na kha tshipida tsha Ha-Tshikundamalema.

Tshone tsho ṱuṱuwedzwa nga Tshikalanga vhunga vhathu avha vho dzula mukanoni wa vhembe.Vhone vhari u gala nga Tshivenḓa-ve hapfi u dzula.

Tshiilafuri hu tavhi la Luvenḓa luambiwaho Nzhelele,Ha-kutama, HaSinthumule na Ha-Maṋavhela m Makonde uswika Vuwani. Luambo ulu lwo ṱuṱuwedzwa nga u dzulelana na Vhasuthu.Tsumbo, Nga Luvenḓa lwo ṱambaho hupfi u ṱoda nga Tshiilafuri hapfi u nyaga,hapfi ndeme nga Tshiilafuri hapfi vhuthogwa.

Tshiphani ndi luvenḓa lu ambiwaho vhubva ḓuvha ha Venḓa hune havha HaTshivhasa,Ha-Mphaphulu ,Ha-Rambuḓa na Ha-Khakhu. Tshiphani tshi dovha tshavha tshone Tshivenḓa tsho nwalwaho dzibuguni dza Luvenḓa, izwi zwi sa khou amba uri maṅwe matavhi a Tshivenḓa asi Tshivenḓa. Fhedzi ngauri tshipani ndi lwone luvenḓa lusongo ṱuṱuwedzeswaho nga nyambo dza nnḓa lu dzhiiwa sa luvenḓa vhukuma.

Luambo lwa Tshivenda na ngoho lu na ḓivhazwakale yo lu tikaho zwiitaho uri lu fhambane na dziṅwe nyambo nga nḓila yo khethefhalaho vhukuma.luambo lwa muthu luamba zwidzhi nga ha vhubvo, sialala “heritage” na maitele “culture” awe. Ngauralo munwe na munwe u tea uḓi hudza ngau vha zwine avha.ungasi ḓivhe hune waya u sa a thu ḓivha hune wabva.

IZIMVU NAMABALA ENGWE

17

Cultural Appropriation i.e. black culture by white people Camilla Sibanda

Image: Jezebel.com

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IsiNdebele

gomnyaka odlulileyo kuke kwaba lempikiswano ngodaba osoluhluphe kakhulu phakathi kwabantu abansundu labamhlophe. Indaba le ivuswe ngabantu abamnyama ngemva kokuthi abamhlophe behlikisa ngathi ngokuzipenda ngopenda omnyama ebusweni, umkhuba lowu ubudume ngelithi ‘black face’.

Abelungu abanengi bakhanya bengaboni futhi bengakhathaleli imizwa yabantu abansundu.

Sonke sabona imicabango yabo endaweni zokufaka imicabango yakho emaphephandabeni afana le News 24.

Inhliziyo zabansundu zibuhlungu kakhulu mayelana lendlela imizimba yabantu abanyama ephethwe ngakhona.

Ayikho ngitsho lakancane inhlonipho yomzimba womuntu omnyama yingakho abantu abamnyama bebulaleka kalule nje, kuswelakala ozisolayo loba ozikhuzayo. Lokhu sikubona ngokuthi abantu abamnyama baphethwe njani ngaphetsheya kweleMelika.

Abantu abamnyama baphila impilo yokwesaba ngoba bayakwazi ukuthi bengadutshulwa ngamapholisa amhlophe loba

nini.

Ngempelaviki edlulileyo sibone abantu abadlula amakhulu ayisikhombisa bebulawa olwandle bezama ukuya ngaphetsheya kwelaseEurope.

Ibuhlungu indaba yendoda emnyama.

Akekho ofuna ukuba ngumuntu omnyama kodwa bonke bafuna ukuthatha okusenza sibengabantu abamnyama ngoba lamhlanje ayikho into ongeke ukwazi ukuyithenga.

Ngempela sungathenga lobunyama obungabuyi lendubo zobunyama.

Ngikhula kwakungabukeki ukuba lesinqe esikhulu ngoba abelungu babekubona kukubi.

Lokhu sikubona ngezithombe lemilayezo eyayiphuma kubomabonakude lencwadi zokuzilibazisa. Babengekho bona abantu abamnyama lanamuhla loba bekhona balutshwane.

Khepha sibona abantu abafanana lo Iggy Azalea bezenza bona abantu abamnyama, bekhuluma njengathi, bahlabela ingoma zethu njengathi, sebethenga izinqe ezifanana njengabesifazane abansundu.

Akucaci ukuthi yindaba umuntu omhlophe odabuka kwelase Australia ekhuluma njengomuntu owakhulela e

Baltimore .

UIggy Azelea usexhwalile ngenxayokuthi usezibona njengomuntu omnyama ngoba phela laye sowakuthenga.

Eqinisweni nxa sesingambuza uIggy ukuthi kahle kahle yikuyini akwaziyo ngokuba ngumuntu omnyama noma ukuba ngowesifazane onsundu angeke akwazi ukuphendula kodwa wenza imali ngesithunzi sethu.

Sesibona phela sokuyinto ethakazelelwayo ukubonakala ulesinqe esithe khakha ngoba abelungu labo sebekwazi ukujova ngamafutha lezinye indlela ezifana lama ‘squats’ ukuqotshama lokhu phela okwenza ukhule isinqe.

Eqinisweni nxa usuyicabangisisa indaba le uyahleka wedwa.

Kulamalanga kudume UKyle Jenner yena osezitshintshe ubuso bakhe ukuze abe lendebe,amabele lesinqe okufana lokwabantu abamnyama. Emva kwalokho abelungu abanengi bebehlekisa ngaye besenza i “Kyle Jenner Challenge” yokuvuvukisa indebe zabo ukuze zibenjengezabantu abansundu.

Abelungu bayaphinda futhi ukungananzelili ukuthi into efanana laleyo iyasilimaza

Image: AlexanderDal.com

thina njengabantu abasefazene abansundu. Indebe zethu zithe khakha futhi zibutofotofo ngokudalwa kwethu. Sizwe kanjani emimoyeni yethu nxa sikhangela izehlakalo lezi?

Into engahlali kahle inhlizweni zethu njengabantu abamnyama yikuthi abantu laba bathi bathanda ubunsundu kangaka ukuthi sebengaze bebuthenge kodwa awungeke ubazwe bekhulumela abantu abamnyama nxa behlukunyezwa loba bebulawa okwemiyane.

Bathatha okumnandi ngobunsundu betshiye okubi.

Bathatha imikhuba yethu ephuma ekuhluphekeni lasekunqobeni umhlaba ozonda abunsundu benze imali ngawo kodwa abalandaba labantu abamnyama.

Uze ubathole sebeqhelile ukudeleleni kwabo sebesebenzisa amabala asibandlulayo ngoba yikho okudumileyo, yikho okuchazayo ukuzwakala usithi ‘nigga’.

Lapha eyunivesith yaseKapa lakwezinye indawo emhlabeni uthola abelungu sebeyeluke inwele zabo njengabantu abamnyama ngoba yikho okudumileyo.

Abakhathali ukuthi bazibuze ukuthi yindaba abantu abamnyama beseluka inwele zabo futhi okubuhlungu yikuthi into esempilweni zethu mihla lemihla kubo yinto abangayithatha beyikholise bedakeke bayilahle.

Into engitshiyo lapha yikuthi izinqe, indebe lenwele zethu zingumdumo kibo kodwa kithi lezi izitho zomzimba ngezethu, aziyindawo. Nxa kunjalo kubuhlungu ukubona ubuntu bakho buthengiswa nxa sebebufuna labo , buhlekwa nxa sebedakekile ngabo.

Lathi sinagabantu imikhuba yethu lemizimba yethu ayisoyokuthengiswa noma ukukholiswa ngabasibandlululayo.

Cultural Appropriation damages the self esteem of young black people significantly because our human features, culture and preferences are sold to our previous oppressors. The essence of what it means to be black can now be put up for consumption by white bodies. They have progressed from human zoos to buying blackness. They can buy blackness without the burdens of being black.

Image: Gilbert Carrasquillo

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May 2015

DIKAKANYO/TSELE LE TSELE

Tšhaba legotlo, katse ya loma We are living like cats and rats

Mmakwata Lesudi

Sepedi

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uri ruri ke tšona taba tše?

Ba re re thopa sefoka, re phethagatša ka bokgwari , botswerere le bothakga; ge e le nna ke a se leboga sa mohuta wo sefoka. Ka re ke lebelela ditaba thelebišeneng, dinamana tša mmele tša šia, ka re ke bala kuranta gona ya ba pele. Ka botša ditsebe tša ka ka re tše di mpotšago tšona ke maaka a matala, morago ga go theeletša seyalemoya.

Ke eng ge o se mosenyi mo Aforika Borwa ba go ntšha pelo? Batho ba hwile matswalo ke a go botša. Ke thome ka hlobaboroko ya go itšeela thetho ka kgang, o tla robega pelo ge o ekwa gothwe mošemanyana wa sekgaphamaminana o rothothile mokgekolo, a ba a mo fapantšha le pula, morago ga go iphepa.

Mokgalabe wa maledu yena wa kwa ba re o robetše le motlogolo wa gagwe; re tla tšhabela kae ruri!?

Ruri ruri ke makatšwa ke ye taba, e nhlora boroko mehla le matšatši, ke ipotšiša gore ba le hloka bjang lešoko.

Mohlomongwe matšatši a pelego ga e sa na lešoko, aretse!

Ke tla reng ka gore basadi ba re go belega masea ba ba kgamelele le kalana e sešo ya wela? Aowa, le lona lefase le a hlahlatha, go re le lebile kae gona aretse!

Ge re re ka mo, re kwa ba re semang mang ba mo tšeetše sefatanaga, ge ba fetša ba mo iša bohunamatolo. Morwa sekete le yena ba mo tšeetše sellathekeng, ge ba fetša ba mo hlaba ka

mphaka. Mefaka le dithunya matšatši a ke masekitlana, di ralošwa bošaedi. Batho ba thuntšwa tšatši ka tšatši. Tše dingwe tše o tla nna o re ke dinonwane.

Ditaba tše ka moka ke mošwang wa matuba le tše dingwe diokobatši. Batho ba go hlola bošula bjo go humanwa gore ba be ba le ka fase ga kgatelelo ya diokobatši. Ga ba sa tseba botse le bobe, ba feletša ba itokela ka dilong tša mohuta wo. Ge kgatelelo e fela ba šala nyanyeng, le bona ba feleletša ba itšeela maphelo. Ba go robalana le masea ba dirišwa ke kgopolo ya gore go robala le wona go fodiša bolwetši bja phamokate.

Efela ga go bjalo, phamokate ga e fole, ke karolo ya bophelo go ya go ile, efela e ka okobatšwa.

Ba bagwe ba bolaya masea ka tumelo ya gore ditho tša bona ke pheko ya lehumo.

Tšeo ke ditšiebadimo; lehumo le tla le kudumela. Ka nako ye nngwe batho ba kwa mantšu ka ditsebeng a ba laela gore ba bolaye, ba kate goba ba dire tše dingwe tša go se bolelwe. Se ke bolwetši bjo ka sejahlaphi ba rego ke schizophrenia. Ke bolwetše bjo bo aparelago batho bao ba ilego ba tlaišwa e sale ba bannyane.

Go nyakega gore setšhaba se thušane le mmušo mabapi le hlobaboroko ye, mmogo re ka kgona go e fetšiša. Aowa, ge nkabe ke le sereti ke be ke tla re selepe gomela, ke be ke tla re ke tšhaba mediti! Se siuwe sa mosela wa seripa. Nna yena ke ntšhitše sa mafahleng, ke re re tla hlakana ka moso, gobane ditaba ga di fele magagešo!

Crime has spread like a fashion trend in South Africa, guns and knives are used like toys. We are one of the few countries with sky rocketing crime statistics.

The acts of violent crimes are detestable, if it is not shown on the TV that a young boy raped and killed an old woman, the radio tells you that a granny raped a kid. I’m even starting to think that giving birth is not seen as a beautiful yet painful process anymore, because babies are tossed away everyday like it means nothing.

Some of these acts are influenced by drugs and schizophrenia. Some are encouraged by religious/ traditional beliefs, where one thinks they will be healed from HIV by sleeping with a baby, or that they will be rich from using other people’s body parts.

We need to help each other and work together with the government to alleviate these vile acts of crime.

Image: Africa Check

As we decolonize our curriculum

Noluvuyo Mjoli

This article examines the problem with the European education that was copy and pasted into the African education system.

English

A

s we decolonize we need to ask who will determine what Black African curriculum is. WE should also be asking ourselves what is a white African curriculum, what is an Indian, Arabic, Malaysian, Chinese African curriculum because Africa is not only a continent for Africans in the times we live. This article seeks not to answer any of those. I am writing this to merely cry because UCT still operates under the doctrines of colonialism.

Our education here is teaching students a foreign culture and a foreign way of thinking that is borrowed from the western discourse. I am a 4th year Film student who is assimilated to the American styles of storytelling. This is the case because this is education system has been simply transferred to Africa so that the children of the settlers could be accommodated. This type of education was never meant to enhance skills and confidence of the African people.

UCT’s colonial education is irrelevant to the peoples of Africa because it strips us off of our Africanness. One has to leave her homestead values behind in order to cope with the European doctrine that is imposed on us here. I am one thing when I come to UCT, then I am supposed to adjust back again to another person I am when I go back home. I also have to divorce myself when I write my essays because I am reminded not to offend people when I speak about the real truth which our white liberal lecturers are not yet ready to hear. Assimilation is a terrible thing because it disconnects you to your roots and culture as you has to abandon yours so to fit in.

This university does not look within the continent for solutions. The tools we are given in order to analyse the nature of problems is a study derived from a Western phenomenon: the very same Westerners who are trying to make sense of our continent on our behalf. We use exported solutions which were written for Europe, America and Australia. The problem with western discourses is that they make no attempt to solve

our problem. Africa is expected to incorporate all these solutions that have worked elsewhere.

UCT maintains a Eurocentric curriculum even in The School of Languages and Literatures Department. This department offers a large portion of European and East-Asian Languages such as German, Hebrew, Latin, Arabic, French, Spanish, Portuguese and Mandarin. While this is the case, what makes up the sub-division of the African Languages offered in this department is only Sotho and Xhosa. Afrikaans is offered separately as a non-South African language.

It is problematic to only have two African languages which do not even extend to the rest of the 9 official vernacular languages in South Africa, let alone to the languages of the continent.

IsiZulu, Swahili, Igbo, Kikuwu, Dholuo, Wolof, IsiXhosa, Yoruba and Amharic are among the top most spoken African languages here in Africa.

Moreover it is a problem when mother tongue speaker of these languages are prohibited to register for any of these two. This is so because African languages in UCT are treated as an afterthought, as a result then that the curriculum for Xhosa and Sotho students is designed for beginners, for people who just want to learn the basics of that language.

This is an African continent, we should be the one that assimilate Europeans to African cultures and conducts, not the other way around.

We truly cannot be apologetic by wanting to do away with the domination of white people for our discourses. We need to deconstruct and create a new system of understanding our own African education without necessarily filling in the skeleton in which Europe has created for us.

The voices of a dominate group need to be taken away so that they may be a balance for everybody.

The curriculum should reflect everybody, not only few voices. There is a need to decolonize the curriculum because this country needs to reflect the values of the African people. If this was Europe then we would allow that domination because that is their home country, where they can dictate how things ought to be set.

19

IZIMVU NAMABALA ENGWE

What does Toyi-Toyi mean for Africans?

Camilla Sibanda

Image: The Daily Maverick, Mike Hutchings

S

IsiNdebele

akubona Mthwakazi!

Lamhlanje ngizachasisa imvelaphi yomkhuba woku gida nxa abantu bebhikitsha lokuthi yindaba sisalandela indlela le yokubhikitsha lanamhlanje. Itoyi toyi ngumgido odabuka elizweni lase Zimbabwe. Umgido lowu waqalwa ngamalungelo eqembu elalibizwa kuthiwa yi Zimbabwe People’s Revolutionary Army (ZIPRA) ngesikhathi sempi yenkululeko yase Rhodesia.

Leliqembu lalilobudlelwane obuqinileyo lamalungelo oMkhontho WeSizwe ayedubuka eZansi Africa. IANC yathatha indlela le ikhaliphileyo yokubhikitsha yayifundisa abantu base Zansi Africa yingakho ke , lanamhlanje indlela le yokubhikitsha isetshenziswa kulawa mazwe.

Abantu abanengi abangadabuki eZansi Africa abazwisisi imicabango eyaqala umkhuba wokugida nxa ebantu bezama ukutshengisa izinkokheli zelizwe labo ukuthi badatshukelwe.

Ngesikhathi sempi ukugida lokhu kwakuvusa inkamunkamu eyayinika abantu isibindi lethemba lokuthi into abayilwelayo ngempela bengayithola.

Ngokunjalo ke, lanamuhla nxa ubona abantu begida ngesikhathi sokubhikitsha badinga lelo themba lesibindi sokuthi benganqoba lakanjani. Nxa abantu behlabelela, amazwi atholakala kulezi izingoma sokuhlangene lomgido we toi toi kubanika igunya lokuthi baqhubeke belelwa izinto abazikholelwayo.

Thina Ama Afrika singabantu

abavele sisaziwa ngokuthanda ukuveza imizwa yethu ngokuhlabelela langokugida. Uma ufuna ukuzwisisa imvelaphi yethu ngokujula lalela ingoma lenkondlo zethu. Zingakufundisa lezinto ongeke wazifundiswa esikolo.

Yingakho lanamuhla ingoma ezihlatshelwa nxa kubhikitshwa zikhuluma ngamaqhawe ethu agoqela abantu abafana lo Joshua Mqabuko kaNyongolo Nkomo, Robert Sobukwe, Kwame Nkrumah lo Nelson Mandela. Nxa sihlabela sigida ngalaba abantu sithakazelela konke abasenzela khona ukuze sithole inkululeko.

Ngenxa yalokho amaqhawe ethu asaphila engomeni lasemgidweni le.

Endulo ayengekho amabhuku okuthi silobe imvelaphi yethu noma ezehlakalo ezazisenzeka mihla ngemihla yingakho abadala babesixoxela inganekwane besifundisa kanye lezingoma .

Ingoma lezi ezinye sisazisebenzisa lanamhlanje nxa kubhikitshwa.

Lezingoma ziyasikhumbuza ukuthi kukude la esisuka khona njalo singaqhubeka siziphucukisa njengabantu abansundu.

Phezu kwalokho, lezingoma nxa sezihlangene le toyi toyi ziyasihlanganisa njengabantu endaweni yokuba besehlukene mhlawumbe ngemihlobo loba langezizwe esiphuma kuzo.

Noma ngingazwisisi ulimi lwengoma oyihlabelayo mfowethu ngiyazwisisa ukuthi umzimba wakho uthini nxa ugida. Kanjalonje lami ngizizwa ngivuka amavukuzane nje ngokukukhangela kuphela,bese ngikulandela ke sigide sonke ngoba sengibonile ukuba silwa

sitha sinye. Nxa sesisonke lapha sesigida imimoya yethu iyabe isivutha amalangabi lezibindi sesizibambe ngazandla zombili sizitshengisa izitha zethu.

Itoyi toyi kayikhulumi phakathi kwethu sodwa nje kodwa ikhuluma lezitha zethu le zinkokheli zethu ezilamandla okutshintsha isimo sethu. Uma besibona sinyathela ngaleyi indlela inhliziyo zabo zithi cwaka ngoba bayakwazi ukuthi asizanga lapha sisitho sizodlala sifuna ukutshintsha umumo.

Sifuna impilo engcono kulaleyi esiyiphilayo futhi siyabakhumbuza ukuthi yithi esibanika amandla okubusa ngakho ke akufanelanga bakukhohlwe khonokho, kufanele balandele isigxingi sethu njengezisebenzi zikaMthwakwazi.

Kuqakathekile ukuthi sinanzelele ukuthi njengabantu abansundu sisasemzabalazweni.

Loba lowu uhlukene kalalowo owalwela ngamaqhawe akudala, owawungowe politiki, zinengi izinto ezingakahleleki kahle. Ngemva kokutholakala kwenkuleleko abantu basahlukunyezwa n g a m a n k a m p a n i abawasebenzelayo okwenza becine bebona kungcono ukuthi babhikitshe ukuze kube lokuguquka empilweni zabo.

Ngenxayalokhu kuqakathekile ukuthi sigcine imikhuba le ukwenzela ukuthi nxa silelwela amalungelo ethu sikhumbule ukuthi kulabantu abawafelayo lawo malungelo.

Ngalendlela itoyi itoyi iyasikhumbuza ukuthi sivelaphi njalo iyasikhuthaza njengomphakathi ukuthi lisasekhona ithemba lwenguquko.

As Africans we are known for expressing ourselves through song and dance. The most efficient way of learning from the African Archive is by listening to what our songs say and the stories told by our dances. One is likely to learn more about who we are from our songs and dances than from a history textbook. In fact some historians used these sources in order to compile the African History. This is why these songs are still sung today and the toi toi is still prominent because they act as a form of oral tradition. These song and dances speak of the exploits of struggle heroes such as Joshua Mqabuko kaNyongolo Nkomo, Robert Sobukwe, Kwame Nkrumah and Nelson Mandela and when we dance we honour their sacrifices.Our struggle heroes are alive in all our songs and dances.

20

TSA DITHUTO

May 2015

Learning the days of the week...

Ithute Setswana Learn Setswana Sunday

Monday

Mosupologo

Latshipi

Lah tsheepee

Moh soo pologo

Tuesday

Wednesday Laboraro

Labobedi

Lah bo bedee

Thursday

Lah bo raro (really roll the r’s)

Saturday

Labone

Lamatlhatso

Friday

Lah bo neh

Lah ma tlha (like the “cli” in cliff) tso

Labotlhano

Lah bo tlha (like the “cli” in cliff) noh

Learn Sepedi Ithute Sepedi Days of the weeks (English)

Word/phrase (Sepedi)

Pronounciation

Sunday

Lamorena

Lah moh renah

Monday

Mošupologo

Moo shoo pologo

Tuesday

Labobedi

Lah bo bedee

Wednesday

Laboraro

Lah bo raro (really roll the r’s)

Thursday

Labone

Lah bo neh

Friday

Labohlano

Lah bo tlha (like the “cli” in cliff ) noh

Saturday

Mokibelo

Moo kih beloh (be soft on the k)

21

ICANDELO ELIFUNDISAYO

Learn isiZulu Funda IsiZulu Word/phrase (isiZulu)

Days of the weeks (English)

Pronounciation

Sunday

Isonto

eee-saw-ntoh

Monday

uMsombuluko

Oom-soh-mboo-loo-koh

Tuesday

uLwesibili

Oo-lweh-sea-bee-lee

Wednesday

uLwesithathu

Oo-lwe-sea-tah-too

Thursday

uLwesine

Oo-lwe-sea-neh

Friday

uLwesihlanu

Oo-lwe-sea-hla-noo (the ‘hl’ is a sound made by pressing the tongue to the palate and forcing air around it.)

Saturday

uMgqibelo

Oo-mqee-beh-loh (the ‘Q’ click in this word is a popping click, almost like you are making the sound of a very loud water drop.

Push your lips in a round pout around the click to make it resonate correctly)

Ithute Xitsonga

Learn Xitsonga Tuesday

Monday

Friday

Ravumune

Ravunharhu

Ravumbirhi

Musumbhunuku

Thursday

Wednesday

Saturday

Sunday

Latshipi

Muqivela

Ravuntlhanu

Learn isiXhosa Funda isiXhosa Days of the weeks (English)

word/phrase(isiXhosa)

Pronounciation

Monday

Mvulo

Mh-voo-low

Tuesday

Lwesibini

Lwe ( as if you saying always) – see – beanie

Wednesday

Lwesithathu

Lwe-see-tha(as if you saying Taboo)-two

Thursday

Lwesine

Lwe-see-ne(same sound from the suffix ness)

Friday

Lwesihlanu

Lwe-see-hla-nu(sounds like canoe)

Saturday

Mgqibelo

M-gqi-bear-low

Sunday

Cawa

Ca(sound you would make when sucking something from your upper teeth)-wa(sound from what

*Note: From Tuesday until Friday it’s the same as counting from 2 to 5. Basically Lwesibini is ‘second’ meaning it’s the second day of the week.

Lwesithathu means similar situation when saying ‘three’, which means we basically saying it’s the 3rd day of the week, and so forth.

Monday is Mvulo, literally translates ‘opening’, suggesting that Monday is the ‘opening’ day of the week.

Sunday is Cawa, which translates to ‘church’, meaning Sunday is the ‘Church’ day.

22

May 2015

DIJO, FESENE BOITISO

Noluvuyo Mjoli

Sango-Malo (1992) Country: Cameroon Director: Bassek Ba Kobhio Malo (Epaye Monny Akwa) gets transferred to teach in a village.

Throughout his stay in the school, he criticizes how the Eurocentric form of education is lacking relevancy and practicality when it comes to survival tactics for the African people living in the village. The curriculum this school teaches is left over from the colonial period.

As a young and ambitious teacher, Malo employs radical ways to teach his learners about practical techniques they can employ which will benefit them as the society as well as knowledge producers in agriculture. He is also determined to transform the corrupt and patriarchal culture of the village people which continues to exploit women and the poor people as a whole. This lands him to him to an unfortunate arrest by the corrupt government which is reluctant to change.

Film Review Image: www.spectacletheater

You are going to need: - 8 pieces free range chicken or beef cut into chunks -half an onion -1 packet Knorr stew mix of your choice - 3 tbsp Robertson’s steak and chops spice -1/2 tsp salt - 300 ml boiling water - 1 packet of ready-made bread dough

Dumplings made easy!

Pumelela Ntsezo

LET’S GET COOKING!

•In a big pot put your meat inside together with the water.

•Add your salt and let it simmer until it boils

•When it has started boiling add your onion and spices all at once and let it continue to boil •While the meat boils mix your stew mix on the side. Follow the instructions on the packet.

•Reduce the heat and add your stew mixture. Then let it simmer for about 20 minutes until your meat is almost cooked through.

•Divide your dough into 4 balls and put it inside the pot on top of your meat. You should be able to still see the ‘gravy/sauce’ at this point.

•Cook your dumplings on a low heat for half an hour until your meat is cooked through and your bread is light and fluffy when you cut it. The colour of your bread shouldn’t be too dark too.

Serve while hot and ENJOY!

23

UKUTYA, EZOLONWABO NEZEMFASHONI

May 2015

Dijo tša seAforika ke gae ka botšona Take me home; give me African food August Radebe

Image: Alex Thorne

Sepedi

D

ijo tša se Aforika ke bophelo. Ka nnete thibela malwetši e phala kalafo; di aga mmele, di thibela malwetši, gape di na le phepo yeo e ikgethilego. Di a ratega, di a hlomphega ka ge e le bohwa bja rena bana ba Tšiekgalaka. Dijo tšeo bomakgolokhukhu ba rena ba bego ba di ja nakong yela maswika a sa le boleta di phala kudu tša sebjalebjale ka ge di be di sa rekwe, di se na ditšhelatšhelane tša maitirelo tša go difokotša phepo. Bobose bja tšona ke gore ge re di bapetša le tša sebjalebjale ga di apeiwe go swana, merethetho le ditšhelo tša go di natefiša di tloga di fapane kudu.

Ka ge Aforika Borwa e arogantšwe ka diporofentshe le merafe yeo e fapanego, dijo le tšona di fapane. E ka ba ka mokgwa wa go di apea goba mokgwa wa tshwaro le hlokomelo ya tšona. Aforika Borwa e na le dijo tšeo di fapanego tša setšo: digwere , kenywa tša ko nageng, merogo, bjalobjalo.

Dingaka di utulutše gore dijo tša seAforika ke tšona ketapele twantšhong ya malwetši a go swana le bo HIV/AIDS, madi a magolo, bolwetši bja swikiri le a mangwe. Bontši bja batho ba go lwala ba laelwa ke dingaka go ja bogobe bja mabele, merogo le dienywa.

Dijo tša seAforika ke ntletšentletše, ke mmantšhaotlogele, bana ba Thari ye ntsho ba ja tšeo ba di ratago go ya ka meraferafe ya bona. Ba go tšwa kwaZulu-

Natal ba ja uphuthu namasi, gwa fetišetšwa ka umqombothi, mola kua Limpopo go jewa bogobe goba kgodu gwa fetišetšwa ka motogo goba tšontšobina. Phaphano ya magobe goba mabjala a ke ka fao a ratholwago goba a apeiwago ka gona.

Phuthu ke bogobe bja bothata bjoo bo hlakantšhwago le letswai, mola kgodu e le bogobe bja go hlakantšwa le lerotse le swikiri. Naga ga di etelene thobela, nnete ge nkabe di etelana di be di tla tshegana.

Aforika e tumile kudu ka merogo le dienywa tšeo di fapanego. Bontši bja dijo tša setšo di tšwa tšhemong, fao lehumo le tšwago gona. Dijo tša setšo ke tše ntši kudu ebile di fapane ka mehuta. Re na le ditšwammung goba tšona digwere: bo potlatla , ditloo le ditloomarapo. Re na le merogo: dikhabetšhe, maphotse le borotlolo.

Dienywa tša naga ke bo: mabilo ,matšhidi le mahlatswa. Nakong ya lehlabula gona re ja wa mpana palega ka bo: maraka, mafela, magapu le tše dingwe tše dintšintši.

Batho ba ba ntši ba go tšwa dinageng tša ka ntle ge šetše ba etetše naga ya Aforika Borwa, ba rata go tloga ba iphepile ebile ba tšeere mefago ya dienywa le merogo tša ka mo nageng ye ya Aforika, ka ge dijo tša naga ya gaborena di ikgethile lefase ka bophara. MoAforika wa gore tsweetswee ge a reta dijo tša setšo o re ke dijo tša badimo, dijo tša kgakgaripana mowela mmung wa go nona!

African food gives life to its descendants. It is healthy, nutritious and can help fight diseases.

The beauty of African food lies in the preparation, seasoning and storage. Those are the factors that make them unique and tasteful. Thus we have different dishes prepared in different provinces and by different tribes.

The beauty of “ancient” African food is the fact that they were not bought, processed or preserved the way modern food is. They were gifts of nature and needed neither additives nor preservatives for them to be edible. It has been established that African food and traditional medication helps in fighting terminal diseases.

African food is also a good source of tourist attraction.

24

METSHAMEKO/SPORTS/EZIMIDLALO

May 2015

Mzansi 11 in Heaven Clifford Mongwegelwa

Image: www.goal.com

Tsoti Taal

A

we ouens! Bo ma 4 weeks backs, ne ke blomile ke shapa spinza le majita so ander outhi van my a kena Facebook ka belas. A kereya ba re Lesiba John “Shoes” Moshoueu o tswile mo gaming. Eh ntja pelo ya ka was kak seur. Jy weet, ke gopola ander dag ko Olympia Park ko Rusty ne ke vayile le my topie re lo checka Lekhosi le Santos, die laaste minute ya die game, “Shoes” a shapa ntho ya satane, Mchichi phansi, phunyuka ba mphethe. Ne re hlanya blind!

Almal van ons ne re betha “Shoo ooooooooooooooooeeeeeeeeeeee es”. Ek was nog ‘n laaitie by die tyd mara ntho nka go chaelang yona mfundi ke gore die was een dag eleng gore ek wil nie vergeet.

Die julle Kasi was blei. Ha ke re “ ba re…” Tsotsi, ek was daar.

[About 4 weeks ago, I was chilling with my boys over a few cold ones when one of my mates went on to facebook with his phone. He then found a headline saying John ”Shoes” Moshoeu has left us . My heart was very sore, pained by this loss. You know, I remember one of his playing days when Kaizer

Chiefs played Santos at Olympia Park in Rustenburg. I went to go watch the game with my father and in the very last minute of the game “Shoes” scored a stunner of a goal. Everyone went crazy, we were all shouting “ Shoooooooooeeeeees”. I was still a young lad at the time but what I can assure you is that I will never forget that day. This is not hear say, I was there.]

Jy weet when I say it like this, I realise gore Yah neh, Manyora a vayile. So nou ke batla gore ke bue net bitjienyana about digunta tsa Diski ya Mzansi tse vayileng. You know what

they say, Diski is een taal e leng gore mang le mang wa e verstana. E kopanya mphakathi kaofela Bathakathi, Maghintsa, boPastoor le boMagriza.

Wayawaya ke bethele manyora gore If nka thola chance gore ke tlhakantse squad le se tlo gamer against bo Bro Gab daar legodimong ne ke tlo e chunang Hier is my starting 11: Senzo “Ndzori/Lesilo” Meyiwa, Sizwe “Izwe Lethu” Motaung, Jacob “Vumani Bo” Lekgetho, Jeffrey “Ma11” Ntuka, Oscar “Stop Nonsense/Mazenke” Ntwagae, Thomas “Moruti” Madigage, Gift “Vum Vum” Leremi, John “Shoes” Moshoeu, Isaac “Shakes” Kungwane, Emmanuel “Scara” Ngobese, Lesley “Slow Poison” Manyathela Bench: Thabang “Chillies” Lebese, Abraham “Fire” Raselemane, Clifford Moleko, Martin Zwane.

Coach: April “Styles” Phumo Team Manager: Zodwa “Bucs 1st Lady” Khoza Mense hulle altyd vra my gore ke eng se se chunang die ouens so special. Response ya minaeza e simple blind. Authi tse gamer diski nou ha ba na dinickname for a reason. Ha bana niks e mphakathi will remember them for specifically. Check die 11, Magama a le diski is die selde ding. Die ouens ba ne ba

shapa, diShibobo, Tsamaya, 360 degrees, Show Me Your Number, ntwana mona diski e ne e le diski. Bolo ya Mzansi het its eie identity and lefatshe ne le e gcanywa blind. Die ouens was the true custodians of South African Football. Ba baie ba vayile before final whistle and ba jindile Mzansi ka pelo tse seur.

Mara ke life. Ek mean, check die starting 11. Ons kan nie se gore ons kan nie sien gore lefatshe was robbed of diski. Elke Popeye e canywang diski kan die ding sien.

Sa le ka checker ander documentary about 1996b AFCON. Jomo Sono se ka halftime, Mzansi versus Ghana, hy het Clive Barker ge vra gore a ringe le John “Shoes” Moshoueu and Doctor “16V” Khumalo in Tsotsi Taal and Barker a vuma. So nou hy se “16V, Shoes Bafana ‘ghithi hape re gamer le ditlou hier so. Betha Shibobo le Tsamaya batlo fela.” Majita went on die poppe het ge dans.

Al wat ek se nou ke hore ons moet nie vergeet about manyora ana. HUlle het mphakathi ge entertain ka talent tsa bona and re tlo dula re ba rata wayawaya.

Ghidlang grand.

Le e bakile. Tse baie ke maaka.

Till next Time.

Tjovitjo!!!

Kodumela moepathotse, ga go lehumo leo le tšwago kgaufsi Lebo Lefau B

Sepedi

a thabile kudu balatedi ba sehlopa sa kgwele ya maoto ya Kaizer Chiefs. Balatedi ba be ba kopane ka merafe ya go fapana go fa thekgo ya go maatlafala. Seo se ba tšwetše mohola sehleng sa 2014/15 ka ge dibapadi tša sehlopha se di bontšhitše maikemišetšo le tšhumišanommogo e kgolo go phadišanong ya Premier Soccer League (PSL). Ga gona leswao le legolo leo le bontšhago maikemišetso le tšhumišano go feta tšwelopele. Re ba bona ka mebala e mekheri ya go swana le dinose. Mošiši wa dinose o tsebagala ka thekgano le tšhumišano go tšwetša mošomo wa bohle pele. Sehleng sa ngwaga 2014/15, ba setše ba bapetše

meraloko e masomepedi seswai, moo ba fentšego meralokong ye masomepedi, ba a fenywa gabedi fela, matsogong a SuperSport United le Maritzburg United. Ba ralokile maleka meralokong e tsheletšego fela. Ga re tsebe gore go tla hlaga eng ka ge ba šaletšwe ke meraloko e mebedi pele sehla se fela.

Ke nnete gore kodumela moepathotse, ga go lehumo leo le tšwago kgauswi. Se se ra gore motho o swanetše go tšwa kudumela gore mafelelong a fihlelele ditoro tša gagwe. Ye ga e be ntlha go batho bao ba lego fase bophelong gore ba se ke ba fela maatla le tshepo ya gore go tla loka ka ge go ile gwa lokela babapadi, balatedi le sehlopha sa Kaizer Chiefs ka kakaretšo.

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