• The grammatical level which considers grammatical features such as syntax, types of sentences and the correlation of form and meaning.
• The lexical level where focus is on the author’s choice of words. This may involve aspects like figures of speech – similes, metaphors, etc.
• The level of tenor of discourse refers to tone and the nature of formality and informality between the author and audience.
• The phonological level observes poetic patterns. This may include sounds like rhyme, rhythm, alliteration, parallelism, etc.
• The graphological level involves writing techniques, such as punctuation, paragraphing, colour, shape, etc.
Out of the five levels highlighted above, only the lexical level will be observed to meet the scope of this study. As already indicated, this level covers word choice and deverbative nouns which are the focus of the study fall under this category. Ngara’s linguistic proper format is thus the suitable theoretical lens for this discourse since it covers the lexical feature as a linguistic level. The analysis of deverbative nouns in Mqapheli Mngadi’s cartoon Deverbative nouns form part of Mngadi’s word choice. He uses them as a context depiction technique. The cartoon below serves as the first example to demonstrate this:Figure 1: Cartoon 1(Mngadi, 2015)In this cartoon, Uncle’s sister is amazed to see him driving a taxi as shown in the expression: “Hhay’ bo! Useshayela amatekisi lo mahlalela owu-Ankeli?” (Oh No! is this good for nothing Ankeli driving taxis now?). By calling Ankeli ‘lo mahlalela’, the sister suggests that Uncle is known for staying at home and doing nothing. This is not written in the cartoon but the deverbative noun ‘umahlalela’ explicates this information. ‘Umahlalela’ is derived from the verb ‘ukuhlala’ (to sit). Mngadi successfully uses the deverbative noun to give readers a bit of information about Uncle. The reader can easily pick up that he is someone who is lazy because of the use of this deverbative to describe him. Posthumus (1994: 30) argues that the term ‘deverbative’ signifies that the verb is a complete word from which a noun is derived. The following illustration demonstrates how the deverbative noun ‘umahlalela’ is derived from the verb ‘ukuhlala’:u- -ma - -hlal- -el- -a (the one who sits and does nothing)uku- -hlal- -el- -a (to sit and do nothing) uku- -hlal- -a (to sit)Note should be taken that the prefix uku- is substituted by the noun class 1 pre-prefix u- to personalise the noun. The pre-root infix -ma- which serves as the prefix proper as well as the applied verbal extension -el are added to the actual verb ‘ukuhlala’ to form the deverbative ‘umahlalela’. The following cartoon also illustrates the use of deverbative nouns in Mngadi’s cartoons:Figure 2: Cartoon 2(Mngadi, 2017)In this cartoon, Bhoza calls the South African national soccer team (Bafana Bafana) ‘Odumazile’ (the ones who disappoint) because of their habit of disappointing the fans by constantly losing games. This again is not explicitly written in the cartoon, but they are called ‘Odumazile’ because of their habit of losing soccer games. This deverbative noun is derived from the verb ‘ukudumaza’ (to disappoint). The message is thus embedded in the noun and Mngadi uses this to successfully express his idea. The following illustration demonstrates how the deverbative noun ‘odumazile’ is derived from the verb ‘ukudumaza’:o- -dumaz- -ile (the ones who disappointed)uku- -dumaz- -a (to disappoint) The prefix uku- is substituted by o- as a prefix for noun class 2a to personalise the noun. The last vowel -a is also substituted by the past perfect tense long form suffix -ile. The two examples discussed above demonstrate Mngadi’s artistic skill of using deverbative nouns to communicate his ideas. The use of these nouns plays an important role in helping readers better understand the characters being referred to in the cartoons. Moreover, the cartoonist successfully uses these nouns as a technique to meet the element of brevity of expression. As shown in Figure 1, for example, it is not directly stated that Uncle is known for staying at home and doing nothing, but this information is conveyed through the deverbative noun ‘umahlalela’. Likewise, in Figure 2, it is not directly stated that Bafana Bafana specialise in disappointing fans. The deverbative noun ‘odumazile’ plays an important role in presenting this information. The use of deverbative nouns is thus one of the techniques Mngadi uses to meet the element of brevity of expression by conveying in one word what could have been presented by using many words. Mngadi’s use of deverbative nouns is also analysed from cartoon 3:Figure 3: Cartoon 3(Mngadi, 2017)In figure 3 above, the cartoonist depicts Raymond Zondo, a South African judge, and Cyril Ramaphosa, the Republic of South Africa’s President. Behind them, there is a character personified as South Africans. Zondo and Ramaphosa are talking about the state capture report, which was compiled to report on the corruption found in different government departments. In the cartoon above, Zondo, who was appointed by Ramaphosa as the chief judge for the commission into state capture, is handing Ramaphosa the report but Ramaphosa seems to be not interested. The cartoonist seems to suggest that Ramaphosa is not showing any interest because the report could also implicate him, somehow. He is then suggesting that the report should be kept and not released for a while. The details of what the report entails, and its relation to Ramaphosa, are not included in the cartoon.The character personified as South Africa seems to be disappointed by this. This is demonstrated by the following words: “Amaxoki! Sithule siyabuka!” (Liars! We are just quiet and observing!). This statement consists of the deverbative noun ‘amaxoki’ (liars), which is derived from the verb ‘ukuxoka’. Generally, ‘ukuxoka’ means to lie or to cause quarrels between people. The word ‘amaxoki’ is thus used to refer to people who tell lies or instigate quarrels among people. By referring to President Ramaphosa and Chief Justice Zondo as ‘amaxoki’, the cartoonist is suggesting that the two are dishonest. The use of this deverbative noun plays an important role in drawing the reader’s attention to investigate what the two leaders are supposedly implicated for. The demonstration of how the deverbative verb ‘amaxoki’ is derived from the infinite verb ‘ukuxoka’, is as follows:ama - -xok- -i (the ones who lie)uku - -xok- -a (to lie)In the above illustration, the prefix uku- is substituted by the noun class prefix 6 ama-. The last categorial morpheme -a is substituted by the vowel -i. As indicated above, the deverbative noun ’amaxoki’ (liars/the ones who lie) is used to introduce readers to the background knowledge behind the cartoon. Because of the brevity of cartoons, cartoonist do not have enough space to fully convey their ideas as compared to an author of a novel, for instance. There were widespread complaints in the nation that the Zondo commission failed to conclude its investigation when it came to high profile government figures. The deverbative noun ‘amaxoki’ is thus used to reiterate and contexualise this background knowledge.The last example is examined from Figure 4:Figure 4: Cartoon 4(Mngadi, 2023)Figure 4 depicts three characters who represent Kaizer Chiefs, South Africans (SA), and the South African rugby national team (Bokke). The character representing Kaizer Chiefs is depicted sitting down in disappointment. This is echoed by the words, “Ngiyazazi ngiyisiphoxi” (I know I am a disappointment). In an attempt to consol him, the character representing South Africa remarks; “Awusiyeke kancane wena, awusukume sizobungaza sonke ukuwina kwamaBhokobhoko” (Excuse us for a moment. Stand up so that we can all celebrate together the Springboks’ win). This cartoon was designed after the South African rugby national team had won the Rugby World Cup for the fourth time. This was a historic moment for the nation. AmaBhokobhoko, as they are affectionately known in South Africa, became the first rugby national team to win the World Cup four times. In the 2023 final, they defeated New Zealand (All Blacks) who are historically their main rival. While this was the case, Kaizer Chiefs, one of the prominent soccer teams in South African football, was going through a difficult period as they were not getting any positive results. The deverbative noun that is used in this cartoon is “ngiyisiphoxi” (I am a disappointment) from the statement made by the Kaizer Chiefs character. This word is morphologically derived from the deverbative noun “isiphoxi” (the one who disappoints), which is then derived from the verb ukuphoxa (to disappoint). This is demonstrated below:ngi- -yi- -si- -phox- -i (i am a disappointment)isi- -phox- -i (the one who disappoints) uku- -phox- -a (to disappoint)The illustration above demonstrates how the deverbative noun ‘isiphoxi’ (the one who disappoints) is derived from the infinite verb ‘ukuphoxa’ (to disappoint). Here, the noun class 7 full norm prefix ‘isi-‘ replaces the noun class 15 prefix ‘uku-‘, while the root ‘-phox-‘ is maintained in both words. Lastly, the last categorical morpheme ‘-i’ of ‘isiphoxi’ substitutes the last categorical morpheme ‘-a’ of ‘ukuphoxa’. This deverbative noun is used to signify the idea that Kaizer Chiefs is a perpetual disappointment. During the 2022-2023 Premier League season, Kaizer Chiefs finished in position 10 in a league of 16 teams. This was after the team recorded only nine wins, nine draws, and 12 defeats. For a team of Kaizer Chiefs’ stature, this was considered as a big disappointment. It is for this reason that the character representing Kaizer Chiefs in Figure 4 above, regards himself as ‘isiphoxi’ (the one who disappoints). This is another example that demonstrates the cartoonist’s use of a deverbative noun stylistically to depict context. Reading the cartoon would make a person who is not well informed about Kaizer Chiefs to be intrigued and tempted to go and investigate about the team. The deverbative noun is therefore pregnant with information that needs to be unpacked through context and investigation.ConclusionThis chapter has demonstrated how deverbative nouns are used as a stylistic technique in Mqapheli Mngadi’s cartoons. The findings highlight that Mngadi uses this technique as a context depiction technique. As a result of the brevity of expression in cartoons, the cartoonist opts to use deverbative nouns to express his ideas succinctly. This intrigues readers to engage with the cartoons and conduct more investigations to understand the full context. The analysis of data was done through the lenses of Ngara’s linguistic format because this approach weaves together literary criticism and linguistics. While deverbative nouns are purely a linguistic entity, their investigation in the context of the cartoons highlighted their literary significance.Reference listBussmann, H. (1996). Routledge Dictionary of Language and Linguistics. London: Routledge.Crystal, D. (2003). The Cambridge Encyclopedia of the English Language (2nd ed.) Cambridge, Cambridge University Press.Dlamini, S.Z. (2022). ‘The tenor of Discourse in Mqapheli Mngadi’s Cartoons’. Ponte: International Journal of Science and Research. 78 (12/1): 64 – 80. https://doi.org/10.21506/j.ponte.2022.12.5Halliday, M.A.K (1962). The Linguistic Study of Literary Texts. Proceedings of the Ninth International Congress of Linguists. Cambridge: Cambridge University Press.Mason, J. 2002. Qualitative Researching. London: SAGE Publications.Mngadi, M. (2015). Cartoon 1. Available at:
http://africartoons.com/cartoonist/qaps-mngadi?page=1
. Accessed: 1 September 2022Mngadi, M. (2017). Cartoon 2. Available at:
https://www.facebook.com/qaps.mngadi
. Accessed: 1 September 2022Mngadi, M. (2022). Cartoon 3. Available at:
https://www.facebook.com/qaps.mngadi
. Accessed: 1 September 2022Mngadi, M. (2023). Cartoon 4. Available at:
https://www.facebook.com/qaps.mngadi
. Accessed: 1 November 2023Ngara, E. (1982). Stylistic Criticism and the African Novel. London: Heinemann.Posthumus, L.C. (1994). ‘Word-Based Versus Root-Based Morphology in the African Languages’. South African Journal of African Languages, 14(1): 29 - 35. https://doi.org/10.1080/02572117.1994.10587027Ragsdell, G., West, D., &Willy, J. 2002. Systems Theory and Practice in the Knowledge Age. : New York: Plenum Publishers. https://doi.org/10.1007/978-1-4615-0601-0Ufot, B. (2017). Stylistic Foregrounding in the Language of Advertising. Research Journal of English Language and Literature (RJELAL). http://www.rjelal.com pp. 252 – 256.The Onomastic Significance of The Name ‘Mpumlo’ in S.A. Dazela’s Izono Zakho Ziya KukujikelaZilibele Mtumane
African Languages
University of Johannesburg
Johannesburg, South AfricaIntroductionSiphokazi Angelinah Dazela names some characters in a way that reflects their personality traits and the role they play in Izono Zakho Ziya Kukujikela (1991). However, so far, there is a lack of research conducted which analyses the significance of these names. Mtumane (2023) is so far probably the only scholar who has done so, where he discusses the name of Nomeva. The aim of this study then is to reveal how Dazela designates the person she creates as Mpumlo and the significance of this designation in the novel, as this name indicates the personality traits and role played by this character in the story.The naming of characters is an important aspect of fiction. It contributes towards making characters real to resemble people in real life. Some fiction writers do not name characters just for the sake of naming them. They often give them labels that will point to their personality and the role they are expected to play in the text. For this reason, these designations assist in the development of the plot. This is the case with the naming of some characters, including the naming of Mpumlo, in the novel under study. The discourse in this chapter will be limited to the origin, meaning and significance of the name Mpumlo in relation to the role played by the character who bears this name and his personality traits.This chapter examines the name Mpumlo in S.A. Dazela’s novel entitled Izono Zakho Ziya Kukujikela (1991) as it has been indicated above. This label is based on the attitude of, and role played by and the personality traits of the character who bears it in the narrative. The origin and meaning of this designation will be the subject of discussion in this discourse. This designation is chosen as it has a bearing on the personality traits and the role played by the bearer in the novel. Furthermore, it is pertinent in the development of the plot of the novel under study. Also, this character plays a pivotal role in the narrative. Even though there are other names with a bearing on the characters who bear them, names of such characters are not discussed in this discourse due to space limitations. These are labels such as Thandiwe, Nomeva, Mafikizolo and Maqatha. The name of Nomeva is discussed by Mtumane (2023). Furthermore, the names of other characters who are not considered for this discussion, do not have any significance regarding the personality traits and role played by their bearers in the text. These are names of foil or secondary characters which play minor and supportive roles in the story. A foil character is defined by Mtumane (1995: 108) as “a secondary or minor character which exists primarily to illuminate or bring out some trait or aspect of a major character through contrast or compliment”. Nonetheless, some of these personae will be referred to in the discourse as they are associated with the part played by the character whose name is discussed in the study. Before the actual analysis of the name of this character, the concept of onomastics will be defined.. The concept of onomasticsThe term ‘onomastics’ originates from the Greek possessive onomastikos which means ‘of or belonging to naming’. In turn, the Greek onomastikos is derived from the Greek root ónoma which means ‘name’ (Collins English Dictionary 2014: 1). In this sense, onomastics may be regarded as a field that belongs to naming and deals with names. Onomastics generally refers to the study of names and their origin. It is also considered as the study of the origins and forms of proper names. It underlies the formation and use of these names or terms used in specialised fields (Answers.com 2011: 1). Merriam-Webster (2011: 1) also shares the idea that onomastics is:the science or study of the origins and forms of words especially as used in a specialized field, the science or study of the origin and forms of proper names of persons and places and the system underlying the formation and use of words especially proper names or of words used in a specialized field. While the above definitions accommodate “words especially used in specialized fields” as referring to onomastics, this study uses the term to refer to “proper names of persons”.Onomastics is found in different linguistic fields such as semantics and lexicography, among others. In semantics, it studies the etymology of names, that is; the origins of names and how they have arrived at their current form and meaning (Rooney 1999: 643). In lexicography, it deals with the origin and history of proper names. As this study deals with the name of a character, pertaining to its origin, meaning, personality and the role he plays in the text under study, it will lean more towards semantics than lexicography. As alluded to earlier in this discussion, onomastics studies proper names of people and places. Where it deals with personal names, it is referred to as “anthroponomastics” (Coates n. d.: 1). On the other hand, where the study of place names is involved, it is called “toponymy” or “toponomastics” (Ibid.). Apart from personal and place names, onomastics also deals with names of other natural and man-made phenomena. This idea is supported by Mtumane (2005: 40) who defines onomastics as “a term that is generally used to refer to the study of names of people, places and other natural and man-made features”. Because this study deals with the name of a character, who is an imaginary person found in Dazela’s narrative, it is engaged in anthroponomastics. Naming takes place in various circles. There is naming in society, in literature, in the animal kingdom and so on. Literary onomastics, which this scholarly discourse is about, refers specifically to the study of proper names that are found in literary works. These may be names of characters, places, animals, and other phenomena that are found in literature. This idea is supported by Neethling (2003: 35), who views literary onomastics as dealing with “the naming practices of writers of fiction”. Below is a discussion of the name of the character selected for this study.AnalysisThe name Mpumlo is derived from the noun impumlo (nose) which refers to the organ of the body that is generally used for smelling and breathing. In isiXhosa there is the idiom that says ukufaka impumlo yakho kwiindaba zabanye abantu (sticking your nose in other people’s affairs). This expression is generally used when someone bothers himself/herself with the affairs of other people, which have nothing to do with him/her.In the text, the character by the name of Mpumlo is earlier presented as a good and responsible friend of a character named Sosiba. Later, this friendship comes to an end. This is caused by Sosiba’s progress in life, something which Mpumlo is jealous of. These allies then part ways and Mpumlo finds new associates. After the cessation of the friendship, Mpumlo, who still pretends to be Sosiba’s accomplice, is presented as a character who likes sticking his nose in the affairs of other characters, especially Sosiba’s. When he asks Sosiba about the details of his marriage with Thandiwe and their decision to improve their education, Sosiba’s response is:‘Ikude lee kuwe leyo into. Jonga izigcawu zendlu yakho. Lo mntu wathi unguMpumlo wakuphoxa kuba igama lakho ulilandele, impumlo yakho uyifaka gqitha emicimbini yabanye abantu.’(That is too far from you. Mind your own business. The person who named you Mpumlo embarrassed you because you have taken after your name, you stick your nose too much in the affairs of other people.)(Dazela 1991: 33)This counterblast by Sosiba is a clear illustration that he no longer regards Mpumlo as a friend. He does not want to tell him about the happenings in his (Sosiba’s) household anymore. This attitude is made more vivid using the proverb Jonga izigcawu zendlu yakho (Mind your own business). This statement literally means that Mpumlo should take care of the spiders in his own house. It then implies that he should not bother about the spiders in other people’s houses. Sosiba uses this pronouncement to mean that Mpumlo should not be concerned about other people’s affairs but his own. This is how he informs him (Mpumlo) to leave him alone. Sosiba’s comment about Mpumlo’s name is also worth noting. According to him, it is as a result of his name that Mpumlo is curious about other people’s businesses. It is for this reason that Sosiba regards this name as an embarrassment for Mpumlo. Again, all this confirms that there is no longer any friendship between these two characters. It is interesting that Sosiba uses the spider symbol to tell Mpumlo to mind his own business. The spider is a poisonous insect that endangers its prey when it bites it. Furthermore, it builds a web that makes one’s house look clumsy. Because of these reasons people dislike this insect. By using the spider as a symbol in this manner, Sosiba informs Mpumlo that he has his own filthiness to attend to rather than concern himself with the affairs of other people. The above words by Sosiba are a clear depiction of Mpumlo’s nature of interfering in other people’s business. More than anything, Mpumlo interferes in Sosiba’s business because of jealousy since Sosiba and Thandiwe seem to be more progressive than he is. He even plans to have a love affair with Thandiwe, who is Sosiba’s wife, as he is presented thinking earlier in the text:‘UThandiwe akaziqondi ukuba uyinzwakazi yodumo kuba kaloku akafundanga kuyaphi. Indlela aziphoxe ngayo ngokutshata nenxila elinguSosiba elimkhohlisa ngokuyeka utywala kuba lisagudisa laa mfungumfungu yomtshato wabo. Andisayi kufa ndingathandananga noThandiwe, yena Sosiba ndiza kumfumana, uza kundazi ukuba andiyompumlwana nje, igama lam ndinguMpumlo. Akazilibali enomhlobo, akazi ukuba ndijonge ukumbetha uduma olungophiyo. Ngenye imini uThandiwe uza kuba ngowam, akukhathaliseki nokuba kusemva kweminyaka elishumi ….’ (Thandiwe does not realise that she is truly beautiful because she is not very educated. She has embarrassed herself so much by getting married to the drunkard, Sosiba, who misleads her by stopping drinking liquor as he is still softening for that rubbish which is their marriage. I will never die before falling in love with Thandiwe, I will get Sosiba, and he is going to know that I am not just a small nose, my name is Mpumlo. He is sure to have a friend, he does not know that I intend to endanger him. One day Thandiwe will be mine, it does not matter even if after ten years …)(Dazela 1991: 21-22)These thoughts by Mpumlo depict him as a jealous and cruel character who is bent on destroying Sosiba and his marriage. It is interesting that in his meditation, Mpumlo confirms his tendency of sticking his nose in the affairs of Sosiba’s household as he cogitates: “… uza kundazi ukuba andiyompumlwana nje, igama lam ndinguMpumlo” (… he is going to know that I am not just a small nose, my name is Mpumlo). The comparison between impumlwana (small nose) and the name Mpumlo in this assertion is of interest. Impumlwana (small nose) is the diminutive of the noun impumlo (nose) from which the name Mpumlo is derived. Impumlo (the nose) is then bigger than impumlwana (small nose). It is a normal-sized nose. It is therefore expected to be more effective than impumlwana, whether in smelling or breathing. Even regarding the figurative function fulfilled using the nose, that is, sticking it in the businesses of other people, impumlo (the nose) should be more useful than impumlwana (small nose).Mpumlo’s affirming that he is not impumlwana (a small nose) but Mpumlo (implying a normal size nose) suggests that he does not stick a small but a big nose in Sosiba’s affairs. By ascertaining that he is not a small nose but a normal size one, as his name implies, he demonstrates how serious he is in sticking his nose deep into Sosiba’s and Thandiwe’s affairs. All this illustrates how he wants to get deep into the affairs of this couple. He wants to know everything about their life. This sentence is also significant: Akazilibali enomhlobo, akazi ukuba ndijonge ukumbetha uduma olungophiyo (He is sure to have a friend, he does not know that I intend to endanger him). This aversion reflects how deceptive Mpumlo is towards Sosiba. Theirs is not a genuine companionship. Mpumlo pretends to be a close ally of Sosiba while he, in fact, is an enemy who wants to harm him by destroying his (Sosiba’s) marriage. He plans to achieve this by enticing Thandiwe away from Sosiba. Mpumlo’s plan to harm Sosiba is evident in the idiom ukumbetha uduma olungophiyo, which literally means to beat and leave him with a head wound that does not bleed. Bleeding is generally a sign that one has a fresh wound. It is from shedding blood that one becomes aware of the danger inflicted on one’s body, especially when pain is not felt yet and the injury is in a concealed area of the body. On the other hand, a fresh wound (in an obscured area) that does not bleed would not immediately make the victim aware of the cut. It is only when the soreness of the wound is felt that the injury is realised. In the same manner, the head is the part of the body that cannot be seen by the owner, except with the aid of a mirror or someone else commenting about it. A head wound that does not bleed would also take time to notice. The sufferer would only recognise the harm when he/she feels some discomfort from the injured area. The discomfort may be felt sometime after the infliction. By inflicting Sosiba a head wound that does not bleed, Mpumlo then presupposes that he will endanger Sosiba without him (Sosiba) noticing.Another explanation of the idiom is that a very deep wound will be caused. Such a wound often does not bleed immediately when the harm is done. Before the cut sheds blood, a white endoderm appears. By uduma olungophiyo (a head wound that does not bleed) Mpumlo may also be referring to the depth of the wound he intends to inflict on Sosiba. This then signifies how committed he is to his plan of endangering the other character. This is apparent in his plan to destroy Sosiba’s marriage. He wants to inflict irrevocable damage on Sosiba. It is interesting that Mpumlo considers Sosiba’s and Thandiwe’s marriage as “rubbish”. This reflects how much he does not recognise or respect their marriage. He plans to destroy it by taking Thandiwe away from Sosiba for himself. His determination to destroy this union is evident in his pledge to eventually achieve this wish, even if it may happen only after ten years. This pledge indicates how he obligates to take whatever time to demolish the matrimony of this couple. This idea is also apparent in the statement; Andisayi kufa ndingathandananga noThandiwe (I will never die before falling in love with Thandiwe). This statement implies that if he is alive, Mpumlo will do all he can to snatch Thandiwe away from Sosiba for himself. Only death will stop him from pursuing that wish. What is surprising is that Mpumlo, who is serious about taking someone else’s wife, has his own spouse, Nowam. This then depicts him as a selfish, cruel, evil, and cheating womaniser. The extent to which Mpumlo wants to endanger Sosiba also becomes clearer later in the text, where he fabricates a lie about Sosiba to the manager of a furniture shop from which Sosiba has bought a bedroom suit. He says:‘Kwiminyaka elishumi eyadlulayo sasikunye eJohannesburg. Kwangenxa yalaa mabhongo akhe wathenga impahla yegumbi lokulala yewaka leerandi. Wahlawula nje idiphozithi, emva koko wayigodusa loo mpahla. Zaqengqeleka iinyanga umLungu ejonge enkalweni wabe uSosiba engavakali ndawo. Ndasala nogayi kuba ababezise impahla leyo bambuza kum. Zange bafumane nyaniso kuba ndandisazi ukuba kwankqu idilesi awabanika yona yayiyeyobuxoki. Yayiyiydilesi yaseSoweto, nangoku loo mpahla ikowabo kuba uthi yena akanakutyebisa abeLungu behleli benemali kakade.’(Ten years ago we were together in Johannesburg. Again, to satisfy his ambitions, he bought a bedroom suite for one thousand rand. He only paid the deposit, and thereafter sent the furniture home. Months went by with the White man expecting something while Sosiba was nowhere to be found. I remained with a problem as the people who brought that furniture asked me about him. They never got any truth for I knew that even the address he gave them was false. It was a Soweto address, the name and surname were false. They rounded Soweto in vain, even now that furniture is at his home as he says he cannot make White people richer than they already are.)(Dazela 1991: 23)These words demonstrate how good Mpumlo is at making up stories about Sosiba. They also indicate how dangerous he is as he seemss determined to make the furniture shop manager to distrust Sosiba. Mpumlo was never with Sosiba at Johannesburg. Sosiba never bought furniture using false particulars. In fact, he could not buy furniture as he was never employed before coming to Phuta Ditjhaba, where he stays with Mpumlo. Mpumlo does all this because he is jealous of Sosiba who seems to be progressing in life while he, Mpumlo, is not.Mpumlo’s cruel intentions against Sosibaare also depicted in his conversation with Sagwityi and Nkwenkwezi. Here he cospires with these friends of his to get Sosiba arrested along with someone who embezzled funds, something Sosiba had not done. In this dialogue Mpumlo says:‘Ukuba ababanjwanga ndakuba andingoMpumlo. USosiba uza kufumana intlungu eyafunyanwa ndim ngaphambili, ndiyalwazi ugezo lwalaa ntolongo iseHarrismith. Ndimfumene ke khona, ndimbophe izandla neenyawo, buza kuphela ubukrelekrele kusale ubudenge kulaa ngqondo yakhe. Ndandithe ndiza kumtshutshisa ade afe. Andiyompumlwana nje kodwa, igama lam ndinguMpumlo …’ (If they do not get arrested then I will not be Mpumlo. Sosiba will experience the pain that I once experienced before, I know the notoreity of that prison in Harrismith. I have really gotten him, I have tied him hands and feet, his wisdom is going to end and only stupidity will remain in that mind of his. I said I would persecute him until he dies. I am not just a small nose, my name is Mpumlo …)(Dazela 1991: 46)The phrase: ndakuba andingoMpumlo (I will not be Mpumlo) reveals how Mpumlo admits that he sticks his nose in the affairs of Sosiba as he is motivated by the meaning of his name. Even his repetition of the assertion: Andiyompumlwana nje kodwa, igama lam ndinguMpumlo (I am not just a small nose, my name is Mpumlo) points to this attitude. Mpumlo may also be using his name as an excuse for his unpallatable personality. The sentense: Ndandithe ndiza kumtshutshisa ade afe (I said I would persecute him until he dies) indicates that Mpumlo has all along been planning to harm Sosiba. Note should be taken of how he vows to do everything he can to have Sosiba apprehended for a crime he did not commit. From the above excerpt it is clear that Mpumlo wants Sosiba to experience the pain that was once experienced by him when he was arrested for beating up his wife. He wants him to have this experience although he has not done anything wrong. Mpumlo is happy that Sosiba will be arrested. This attitude is detected in his use of the expression: Ndimfumene ke khona, ndimbophe izandla neenyawo (I have really gotten him, I have tied him hands and feet). This statement is an illustration of how Mpumlo admits that he is the cause of Sosiba’s detention. This idea is enhanced by his use of the first person concord ndi- (I) in the utterance. His use of the idiom; ndimbophe izandla neenyawo (I have tied him hands and feet) further demonstrates how he has put Sosiba in a helpless situation. This pronouncement is generally applied when someone is in a pessimistic state of affairs, where one can do nothing to save oneself. This is tantamount to inflicting a head wound that does not bleed (ukumbetha uduma olungophiyo) on him, as mentioned earlier in this discussion. Mpumlo also seems to have a problem with Sosiba’s wisdom and wants to destroy it. He acknowledges that Mpumlo is wise and wishes to make him appear foolish before other people. All this proves how much he wants to humiliate Sosiba. It is an indication of his cruelty and jealousy. Mpumlo’s repeating the statement that “Andiyompumlwana nje kodwa, igama lam ndinguMpumlo …’ (I am not just a small nose, my name is Mpumlo …’) also indicates how committed he is to keep on sticking his nose in Sosiba’s affairs to fulfill his evil plans of destroying the couple. Mpumlo’s sticking his nose in the affairs of other people, and the results thereof, are further highlighted in a dialogue between Nombali and MamTolo, where the latter expresses her joy over Mpumlo’s arrest after beating up his wife. MamTolo describes Mpumlo as: ‘Indoda engenazintloni zokuhamba iphixanisa imizi yabantu ihlohla amanye amadoda ukuba mawanganiki mbeko kumakhosikazi awo. Zange ndiphinde ndonwabe oko uNkwenkwezi waqalisayo ukuqhogana noMpumlo.’(A man who is not ashamed of causing conflict in other people’s households, influencing other men not to respect their wives. I have never been happy ever since Nkwenkwezi started associating with Mpumlo.)(Dazela 1991: 38)Nkwenkwezi, who is mentioned above, is MamTolo’s husband and Nombali is Sagwityi’s wife. Both Nkwenkwezi and Sagwityi are Mpumlo’s new friends. As MamTolo expresses, Mpumlo has a bad influence on Nkwenkwezi. He is not a good character for others to connect with because of his negative influence, as he is portrayed to be on Nkwenkwezi, as Mamtolo reveals in the above excerpt. In the foregoing citation MamTolo describes Mpumlo as indoda ehamba iphixanisa imizi yabantu (a man who goes around causing conflict in other people’s households). Causing conflict in the households of other people often involves getting oneself into the affairs of these households, without being invited. It also involves gossiping about people. Mpumlo frequently talks negatively about Sosiba to Nkwenkwezi and Sagwityi which confirms that he is also a gossiper. Among amaXhosa, men are generally not known to involve themselves in other people’s confidential matters. without being requested. They are also not expected to gossip. Mpumlo’s creating conflict in other people’s households then indicates that he uninvitedly sticks his nose in the affairs of other people. The badness of this habit becomes evident when it creates clashes among people. In the same way that he creates trouble among people, Mpumlo wishes to cause conflict between Sosiba and Thandiwe so that their marriage breaks down.From MamTolo’s words, Mpumlo does not only interfere in Sosiba’s family affairs. He does that even with Nkwenkwezi and MamTolo’s affairs as a couple. This is what leads MamTolo to further describe him as “that temptation’ (esa silingo) (Dazela 1984: 39). As the foregoing discussion has revealed, Mpumlo, taking after his name, sticks his nose in the people’s affairs which have nothing to do with him. He is also a jealous, selfish, evil, and cruel character with a bad influence who is determined to destroy the marriages of other characters, especially Sosiba’s and Thandiwe’s. ConclusionThis chapter has examined the name of a character who is named Mpumlo in S. A. Dazela’s Izono Zakho Ziya Kukujikela. The origin and meaning of this designation have been deliberated on. From the discussion, this name is not a name for just a name’s sake, as it is a symbol that signifies the personality traits and the role of its bearer in the novel. This makes onomastics relevant to base the study on. Besides, this name has a bearing on the plot of the novel, as the events the character is involved in have some association with his label. It gives the reader a clue of the direction the plot will take.The personality traits and role played by the character who bears the name discussed in this discourse, are further made more vivid by the linguistic and literary devices that the author employs. These include copulatives, and nouns that are used as diminutives, idioms, proverbs, symbols, thoughts, and dialogue. All this indicates Dazela’s skill in the naming of this character and shows the usefulness of the character’s name in her novel.Since characters often represent people in real life, the naming of Mpumlo in the novel under study is an important phenomenon. This name seems to portray people in real life, as the novel is a miniature world created by the author. For instance, the name discussed in this study resembles the name of some known people. The personality traits this character displays and the role he plays in the text make people with such a name either identify with or dissociate themselves from him. As authors of literary works often name characters according to the role they are expected to play in the works, there is a need for scholars of literature who have interest in onomastics to analyse names found in other works of fiction. This will reveal the skill of these authors in the practice of naming their characters. ReferencesAnswers.com, 2011. Onomastics.
http://www.answers.com/topic/onomastics
. Accessed on 11/2/2011.Coates, R. in The International Council of Onomastic Sciences (n. d.). ‘What Is?Onomastics’:
http://icosweb.net/drupal/what-is-onomastics
. Accessed on 06/11/2018.Collins English Dictionary (12th edition). 2014. ‘Onomastics’. http:/wwwthefreedictionary.com/onomastics. Accesses on 06/11/2018.Dazela, S.A. 1991. Izono Zakho Ziya Kukujikela. Shutter & Shooter: Pietermaritzburg.Merriam-Webster, 2011.‘Onomastics’.
http://www.merriam-webster.com/dictionary/onomastics. Accessed on 11
February 2011.Mtumane, Z. 1995.A Critical Analysis of Some Aspects of P. T. Mtuze’ Novel: UDingezweni. Unpublished Masters’ dissertation. University of Fort Hare: Alice.Mtumane, Z. 2005. ‘The Onomastic Significance of Some Xhosa Nicknames Bestowed upon Farmers around East London’. In Nomina Africana 19 (2): 39-53.Mtumane, Z. 2023. ‘The Onomastic Significance of the Name ‘Nomeva’ in S. A. Dazela’s Izono Zakho Ziya Kukujikela’. International Journal of Social Science Research and Review. 6 (5): 813 – 817.Neethling, B. 2003. Duiwelskloof (André P. Brink) se Mense: ʼn Onomastiese Verkenning’. In Nomina Africana 17 (1): 35-53.Rooney, K. 1999. Encarta World English Dictionary. Bloomsbury Publishing Plc: London.Tshekaseko ya Molaetša Dinonwaneng tša Sesotho sa LeboaNthabi Malatji
Humanities
University of Limpopo
Sovenga, South AfricaSekgaila Chokoe
Humanities
University of Limpopo
Sovenga, South AfricaMatsenoMehleng ya bogologolo, bagologolo ba be ba na le ditsela tša bona tša go ruta bafsa ka ga bophelo, mathata gammogo le maima a bophelo. Nakong ya maitišo bana ba be ba tsenywa sekolo ka go rutwa mebolelwana ya setšo. Go be go šomišwa dika, diema, dinyepo, dithai le mebolelwana ye mengwe. Godimo ga mebolelwana yeo ya setšo, go na le mmolelwana wa go ikgetha wo o tsebjago ka la nonwane. Mo kgaolong ye, go sekasekwa nonwane, nepo e le go tsebiša mmadi ka ga bohlokwa bja nonwane go lebeletšwe molaetša wa yona go setšhaba.Nonwane e tletše ka boikgopolelo fela, mo diphedi ka go fapana di kgonago go bolela le go šoma bjalo ka batho. Batho ba swanetše go thoma go lebelela nonwane ka leihlo le lengwe. Masola le Kgatla (1993) ba dumela gore dinonwane di na le melaetša, mola Mangokoane (1975) a tshepa gore nonwane e hlametšwe go kgalemela bobe, go hlohleletša botho, leago, phedišano le lerato ka malapeng, metseng, le magoreng. Bagologolo ge ba be ba hlama nonwane, maikemišetšo e be e le go fa bana molaetša wo bohlokwa wo o tla ba thušago ge ba dutše ba gola. Go na le dinonwane tšeo di swerego melaetša yeo e amago bana gore ba phele bjang le gore ba hlokomele ditiro tšeo di sego tša loka ka ge di ka ba tsentšha mathateng. Gape nonwane e ka aga bana gore ba hlomphe batswadi le batho ba bagolo ka moka. Masola (1990) o re a mangwe a mabaka a gore bagologolo ba thome go hlama dinonwane ke ka lebaka la ge ba be ba na le dipotšišo tše dintši tšeo di lego mabapi le go fapana ga dilo mo lefaseng.Molaetša wa nonwane o dula o etla ka tsela yeo e hlakanego le tshegišo gammogo le go tloša bodutu. Ka gona ge o anegelwa nonwane, o a rutwa ebile o tlošwa bodutu ka nako e tee. Se se be se direlwa gore bana ba rate go theeletša dinonwane. Moreromogolo wa nyakišišo ye ke go tšweletša le go utolla molaetša wa go khuta ka gare ga nonwane ka ge bontši bja dinonwane di sa bee morero wa tšona pepeneneng. Mabakeng a mangwe, ka morago ga go bala goba go anegelwa nonwane o ka fela o re nonwane e bolela ka se, fela wa hwetša gore ga go bjalo ka lebaka la gore ka gare ga nonwane go hwetšwa molaetša wa pepeneneng le molaetša wa go utama.NonwaneNonwane ke kanegelo yeo e hlamilwego nakong ya kgale, maikemišetšo e le go kgala batho, go ba ruta mekgwa ya go phela, le go fetišetša setšo go bafsa. Ke ditlholego tša segologolo tšeo di bego di bolelwa fela ka molomo. Phala (1992: 3) ge a hlaloša dinonwane o re:“Ke dibolelwa tša setšhaba tšeo di akaretšago ditlwaelo, ditumelo le dikanegelo tše di hlolegilego le motho. Gape dinonwane ke thuto ebile ke tsebo ya setšhaba. Ke tsebo yeo setšhaba se e amulego sa ithuta le go e diriša lebakeng la mengwaga ye mentši. Dinonwane ke ditumelo tša setšo, dingwalo, dipheteletšo, tsebo, le bokgoni tšeo ka moka di fetišetšwago ka molomo melokong ya go fapana. Bohlokwa bja tšona ke go boloka ditlwaelo tšeo di sa ngwalwago.”Nonwane ke karolo ya dingwalo tša setšo tšeo di bego di fetišetšwa melokong ye e fapanego ka go laodišwa. Di be di sa ngwalwe, ke ka mo go hwetšwago nonwane e tee e laodišwa ka ditsela tša go fapana. Ke tšona ditaola tšeo bagologolo ba bego ba di lotela ditlogolwana tša bona. Le ge go na le mehuta ye mentši ya dinonwane, Sesotho sa Leboa se akaretša mehuta ye ka moka ka lentšu le tee e lego nonwane (Serudu: 1990: 54).Mehola ya nonwane Mehola ye e latelago ya dinonwane e kgobokeditšwe go tšwa dipukung tša bangwadi ba ba latelago: (Motloutsi, 2004: 6; Masola, 1990: 36; Serudu, 1990: 60; Mashabela, 2000: 99):
• Di na le molaetša ebile di ruta batho maitshwaro a mabotse.
• Di tliša khutšo ka go kgala dintwa.
• Di ruta polelo yeo e hlwekilego.
• Di tšweletša kotlo ya bobe goba boradia bjo motho a bo dirago.
• Di kgona go imolla motho yo a lego mathateng.
• Di tloša bodutu.
• Go ruta bafsa go hlompha setšo le go latela ditumelo le ditlwaelo tša Sesotho sa Leboa.
• Di thuša go hloma kwano le kgomagano ya setšhaba.
• Di ruta go anega ditiragalo ka tatelano.
• Di lemoša gore tlhago le yona e ka tliša kotlo.
• Di ruta kgotlelelo.
Tshekatsheko ya molaetša wa nonwaneKarolo ye e tšweletša melaetša ya go fapana ka gare ga dinonwane tšeo di fapanego. Nonwane ye nngwe le ye nngwe e na le morero wa yona wo o itšego mo setšhabeng, ka gona go tla fatollošišwa merero yeo e lego ka gare ga dinonwane ka mokgwa wa go iphihla gomme merero yeo e tla bewa pepeneneng gore mmadi a ithute se sengwe ka yona. Mmadi o tla fiwa kakaretšo ya nonwane gomme morago a ahlaahlelwe molaetša wo o khutilego ka gare ga nonwane gammogo le molaetša wa pepeneneng.Ngwana wa go se nwe meetse a go lla segwagwa (Molokomme, 1992)Kakaretšo ya nonwaneMonna le mosadi ba be ba na le ngwana yo mogolo wa mošemane. Ba tšere nako ye telele ba leka go ba le yo mongwe fela go pala. Ka morago ga sebaka se setelele mosadi yola a ima, a ba le ngwana wa mosetsana. Morago ga go ba le ngwana, mosadi yola a thoma go ba le matepe le go kganyetša monna wa gagwe. Mosadi o boditše monna gore a ye go nyaka letlalo la nkwe a tle a bepule ngwana ka lona, monna le ge a be a boifa go lebana le nkwe o ile a no ya a mo tlela le lona. Mosadi o tšere letlalo lela a belega ngwana ntle le go ka leboga monna wa gagwe. Monna yo o ile a kwa bohloko, a dutše a nagana gore le yena a ka itefeletša bjang. Mosetsana yola o ile a lwala, monna o tšere ngwana a mo iša ngakeng gomme ngaka ya mo fa mešunkwane. Go fihleng gae monna o ile a botša mosadi gore ngaka e rile ngwana yo o swanetše go nwa meetse ao a sa llego segwagwa, gomme meetse ao a swanetše go ya go kga ke mmagwe fela e sego yo mongwe. Mosadi o ile a nyakana le sediba seo go fihlela a se hwetša ka gare ga lešoka, o be a eya go kga meetse ao ka mehla ka ge morwedi wa gagwe a be a llela meetse ao le go a kwa bose. Sediba seo e be e le sa diphoofolo. Letšatši le lengwe mosadi o ile a ya sedibeng a apere ntepa gomme a nwa meetse kudu, a mo tlala dimpa a ba a swarwa ke boroko a robala gona fao. Ge a phafoga ke ge diphoofolo di šetše di fihlile, ge a re wa tšhaba ntepa ya wela fase. Tšhukudu e ile ya mo hlaba dimpa tše gomme meetse ale a tšwa ka moka ka gare ga mpa.Molaetša wa go khutaNonwaneng ye go bolelwa ka monna le mosadi, bao ba bego ba nyaka go ba le ngwana yo mongwe ka ge morwa wa bona a be a šetše a godile. Mosadi o rile go bona gore o ka re monna wa gagwe o palelwa ke go mo fa ngwana yo mongwe, a thoma go ikutswa le banna ba bangwe go bona ge eba bothata bo na le monna wa gagwe goba bjang. Mosadi yola o ile a ima ngwana wa mosetsana gomme morago ga go hwetša ngwana yoo, mathata a thoma go ba gona ka lapeng. Mo nonwaneng ba tšweletša mantšu a gore:Mosadi yo o ile a thoma go kganyetša monna ebile a mo lepelelela (letl.7).Se se tšweletša taba ya gore mosadi yo o be a se sa bona monna wa gagwe bjalo ka monnatia ka ge a se a kgona go mo fa ngwana yo mongwe. Mosadi yoo o rile ge a le gare a bogišwa ke go ima le go bapala ka monna wa gagwe ka go mo lepelelela, mpa yela ya thoma go mo tshwenya le go mo lwatša. Monna wa gagwe o ile a ya ngakeng gomme ge a fihla go ngaka a botšwa gore mosadi wa gagwe o lwala ka lebaka la gore ngwana yo o tiišwa phogwana ka matšhedi ao e sego a tatagwe wa madi. Taba ye e tšweletša ke ge monna yola a re:Fela ngaka e rile a ka se folele sa ruri ge e le gore meetse ao o mo nwešago o a kgelela didibeng tšeo go tšona go llago segwagwa (letl.8).Mo mantšung a monna yo, bagologolo ba be ba leka go khutiša tabataba e lego gore mosadi yo mpa ya gagwe e mo lwatša ka lebaka la gore o robalana le monna yo e sego tatago ngwana yo a mo imilego. Ka gona, o swanetše go fela a eya go monna yo a mo imišitšego gore mpa yeo e tlogele go mo lwatša. Mosadi yo o ile a thoma go fela a eya mo go tatago ngwana wa gagwe wa madi, ba tiiša phogwana ya ngwana ka go robalana gomme bolwetši bja gagwe bja go tshwenywa ke mpa ya ba gona ge bo alafilwe. Mpa ya gagwe e ile ya thoma go gola, e le ge ngwana wa gagwe a phetše gabotse ka gare ga mpa, se se bonala ge ba re:Dimpa tša gagwe di be di tletše mo e lego gore ntepa e ile ya wela fase (letl.9).Ge ba re ntepa e wela fase ka madibeng ke ge mosadi bjale a apotše a belegišwa ngwana. Go ya madibeng ke seka seo se šupago gore mosadi o ile go belega gomme seka se sona se theilwe godimo ga taba ya gore ge mosadi a belega ngwana go ba le meetse ao a tšwago ka mo mpeng ya gagwe pele ga ge ngwana a belegwa. Mosadi ge a belega o swantšhwa le ge motho a ile bodibeng ka ge a thunthela ka gare ga meetse ao a bego a le ka mo popelong ya gagwe. Robie le Michael (2014) ba tlaleletša se ka go re:Ge lešoko le thomile, gantši go thoma pele nkgo ya meetse ya thubega gomme meetse ao a bego a šireleditše ngwana a thoma go dutlela ka ntle. Se e ka ba seka se sengwe sa gore lesea le loketšwe go belegwa.Mo nonwaneng go tšweletšwa gore:Tšhukudu ya mo hlaba dimpa tše ka lenaka gomme meetse ao a bego a le ka mpeng a ba a boelela ka sedibeng (letl.9).Tšhukudu ka ge e le phoofolo ye kgolo e šomišitšwe bjalo ka mokgekolo bjalo ka ge go tsebja gore nakong ya kgale basadi ba be ba belegišwa ke bakgekolo ka gae. Ge ba re tšhukudu e mo hlabile dimpa ba šupa gore mokgekolo o mmelegišitše ngwana. Molaetša wa pepenenengMolaetša wa pepeneneng mo nonwaneng ye, ke go kgalemela batho ba basadi gore ba hlomphe banna ba bona le go se ba šomiše bošaedi. Mosadi yo o be a sa kwele monna wa gagwe bohloko ka go mo romela ka gare ga lešoka gore a yo tsoma nkwe yeo e ilego ya mo gobatša le go nyaka go mmolaya e le ge e be e leka go itwela ge monna yo a be a e bolaya. Nonwane ye e ruta batho go lebalela ka gore ge o swere motho ka pelo ebile o mo lakaletša kotlo, motho yo o mo swerego ka pelo a ka hlagelwa ke tše mpe kudu tšeo o bego o sa di gopola ka gona wa tla wa itshola. Monna yo o be a se a swarela mosadi wa gagwe ka ge a be a mo kwešitše bohloko ka go yo mo nyakiša letlalo la nkwe, ge a boile le lona, a se mo leboge le go mo leboga. Nonwane ye gape e laetša ka fao mmago ngwana a swarago thipa ka bogaleng ka gona. Mosadi wa batho le ge a be a tseba gore ka kua sethokgweng ga se go mo lokele gore a sepele a nnoši ka ge go na le diphoofolo tša naga eupša o ile a phetha la mogologolo leo le rego ‘mmagongwana o swara thipa ka bogaleng’. Seema se se hlaloša gore mosadi a ka upša a tsena ka gare ga mathata sebakeng sa ngwana wa gagwe ebile mosadi a ka dira se sengwe le se sengwe sebakeng sa ngwana wa gagwe. Seema se gape se tšweletša lerato le lešoko leo basadi ba nago le lona baneng ba bona ke ka lebaka leo basadi ba kgonago go aga malapa ka noši.Nonwane ya Mokgadi le MokgatšanaKakaretšo ya nonwaneMokgadi le Mokgatšana e be e le bana ba motho. Mokgadi o be a kganya ka ge gagabo ba be ba sa hloke selo, Mokgatšana yena o be a na le botho. Mokgadi ka letšatši le lengwe o ile a tšea leeto a re o nyaka go bona naga. Tseleng o kopane le mokgekolotsoko yo a ilego a mo kgopela gore a mo phomole malaka gomme Mokgadi a gana. Ge a tšwela pele a kopana le mosadi ka nokeng a swere meeta ye mebedi, mosadi yola a kgopela Mokgadi gore a mo rwadiše moeta wo mongwe gomme Mokgadi a gana ka la gore ka mehla o rwadišwa ke mang. Pele o kopane le segwagwa sa mo kgopela gore a se apeele motepa fela a gana, segwagwa se rile se ka se mmontšhe tsela ya go ya legageng la noga ya mohumi, ke gona fao Mokgadi a dumetšego go se apeela motepa gomme segwagwa sa mmontšha tsela ya go ya legageng la noga sa mmotša le gore ge a fihla a apeele noga yeo motepa ka mabele ao se mo fago ona.Mokgadi o rile go fihla legageng a apeela noga motepa. Noga e rile go fihla ya ja motepa gomme ya se okwe bose ka ge o se na letswai. E ile ya befelwa ebile ya nyaka le go mo kopa ka ge e be e rata motepa wa go ba le letswai. Mokgadi o ile a boela gae gomme a re go anegela moratho wa gagwe Mokgatšana a re le yena o nyaka go yo iteka mahlatse fao nogeng ya mohumi. Mokgatšana le yena o kopane le mokgekolo yola wa mathomo wa go tšofala, mokgekolo a mo kgopela go mo phomola malaka gomme Mokgatšana a mo phomola ka morumo wa kobo ya gagwe mokgekolo a šala a le botse.Pele a kopana le mosadi yola wa meeta a mo rwadiša ntle le go kgopelwa, mosadi yola a mo leboga ka letswai. Kua pele o kopane le segwagwa sa mo kgopela gore a se apeele motepa, Mokgatšana a se apeela a se nokela le ka letswai lela a le filwego, sona sa ja sa thaba sa mmontšha tsela ye nngwe sa re a tle ka yona gomme o tla bona legaga ge a fihla moo legageng a apeele noga motepa ka mabele ao se mo fago ona. Mokgatšana o fihlile legageng a apeela noga motepa a se lebale go noka ka letswai lela gomme noga ya thaba kudu ka ge e rata motepa wa letswai. Ka morago ga matšatši noga yela e ile ya fetoga ya ba monna gomme a nyala Mokgatšana ka dikgomo, dipudi le dinku tše dintši kudu.Molaetša wa go khutaNonwane ye e utile molaetša wa gore Mokgadi o be a dula bogadi bja gagwe le ba bogadi bja gagwe gammogo le monna wa gagwe. Ba bogadi bja Mokgadi go šupša mmatswale wa gagwe, le bagadibo ba gagwe. Mmatswale wa Mokgadi ke mokgekolo yo go thwego o kopane le yena tseleng gomme a gana go mo phomola malaka, mola mosadi wa ka nokeng yena e le mogadibo wa Mokgadi. Noga yona go šupša monna wa Mokgadi.Mokgadi o be a sa sware ba bogadi bja gagwe gabotse ka go gana go ba thuša ka medirwana ya ka gae a no nyaka go hlokomela monna wa gagwe fela ka thobalano. Taba ya gore Mokgadi o be a rata fela ge a eya legogweng le monna wa gagwe e sego go dira se sengwe e tšweletšwa ke ge nonwane e re Mokgadi o ganne go dira ka moka tšeo a bego a laelwa go di dira eupša ge a fihla legageng la noga a e apeela motepa. Mokgadi o rile mola a sa kgone go dira mediro ya ka gae, a palelwa gape le ke go belegela monna wa gagwe bana. Taba ye ya go hloka thari ga Mokgadi e tšweletšwa ke ge ba re ‘noga e rile ge e latswa motepa wo Mokgadi a e apeetšego wona ya kwa o se na letswai gomme noga ya se kwe motepa woo bose’. Taba ye e tšwelelago mo ke gore banna ba thabišwa ke ge mosadi a ba belegela bana. Le ge o ka ba kgotsofatša bjang goba bjang ge go etla ka taba tša legogweng eupša ngwana ke yona kgotsofalo ye kgolo, ebile ka setšo ngwana ke sona setšweletšwa se segolo sa bokgoni bja mosadi legogweng. Ke ka lebaka leo bagologolo ba bego ba tshepa gore ge monna a nyala mosadi o mo nyalela go oketša le go katološa kgoro ka bana e sego se sengwe. Ba gaboMokgadi ba rile go bona ge thari e palela Mokgadi ba napa ba romela Mokgatšana gore a ye a be tlhatswadirope ya mogolwagwe. Mokgatšana o rile go fihla bogadi a kgahla ba bogadi bja gagwe ka go ba hlokomela le go dira mediro ya ka gae. Mogologolo o rile mosadi ke tšhwene o lewa mabogo. Rakoma (1986: 208) o hlaloša seema se ka go re: “botse le go kgahliša ga mosadi ke ge a le seroto medirong ya gagwe gomme a fepa le go hlokomela monna wa gagwe”. Kgobe (1992: 46) o tlaleletša tlhalošo ye ka go re “mosadi ge e le seroto medirong, o a retwa go fetiša ge a le botse goba a kgahliša”. Taba ye ya go thuša ga Mokgatšana ka bogadi e tšwelela ge ba re Mokgatšana o kopane le mokgekolo gomme a mo phomola malaka ka morumo wa kobo ya gagwe, a kopana le mosadi ka nokeng a mo rwadiša moeta wa meetse, a kopana gape le segwagwa gomme a se apeela motepa. Se se laetša botho bja Mokgatšana le go ba mosadisadi gammogo le kgotlelelo ya gagwe. Ge ba re o phomotše mokgekolo malaka ka morumo wa kobo ya gagwe ba ra go re o ile a swara mokgekolo yo gabotse ka lerato le tlhokomelo, ka ge go šetše go hlalošitšwe gore mokgekolo yoo e be e le mmatswale wa gagwe. Mokgatšana o be a bona mmatswale wa gagwe bjalo ka motswadi wa gagwe. Mokgatšana o ile a kgona go belegela monna wa gagwe ngwana. Se se lemogwa ge go thwe: ‘noga e ile ya thaba kudu ge Mokgatšana a e file motepa wa go ba le letswai’ mmadi a se ke a lebala gore ge go bolelwa ka go latswa motepa ga noga mo nonwaneng go bolelwa ka thobalano. Mo nonwaneng go tšweletšwa gape taba ya gore morago ga matšatši noga ye, e ile ya fetoga ya ba monna gomme seo ke sešupo sa gore o ile a belegelwa ngwana yoo ka yena e bilego monnanna.Seo ga se re gore nako ye ka moka e be e se monna, ba no šupa gore e be e se monna wa go felelela ka ge a be a se na ngwana. Go bontšha lethabo la monna wa Mokgatšana mo nonwaneng, go bonagala ge a efa Mokgatšana mahumo a mantši ka ge a mo tlišeditše lethabo ka gae la go ipona e le monnanna. Go a tsebalega gore lethabo ka gare ga lenyalo go šupša ngwana ebile gantši monna o thaba kudu ge ngwana yo e le wa mošemane ka ge a tlile go godiša kgoro ya lapa la gabo. Nonwane ye e kgala batho ba go swana le boMokgadi gore ka setšo ge o nyetšwe ga se o nyalwe ke monna wa gago a nnoši eupša le lešika la meloko ya lapa la gabo monna wa gago ka moka ga lona.Molaetša wa pepenenengNonwane ye e bolela ka lekgarebe leo le bego le na le lenyatšo le go hloka tlhompho le tsebe. Mo bophelong go ya ka setšo, batho ba bagolo ba swanetšwe ke go hlompšha le go theeletšwa. Ngwana wa go se theeletše dikeletšo tša batho ba bagolo o bonwa bjalo ka ngwana wa lenyatšo le go hloka mekgwa. Batho ba bagolo ke bona ba tsebago bophelo ka gona go theeletša bona, o tla ba o ithuta tša bophelo le go efoga mathata mo bophelong. Mokgadi ka go hloka tlhompho o ile a feleletša a tsene ka gare ga mathata le go nyaka go loba bophelo bja gagwe ka go longwa ke noga kua legageng. Mola a theeleditše bakgekolo bale le go ba thuša nkabe ba ile ba mo efoša seo a se bonego ka go mmotša gore kua legageng o swanetše go dira eng gore noga e se ke ya mmefelela.Bagologolo ba kgolwa gore ngwana wa go nyatša batho ba bagolo a ka se lokelwe ke selo mo bophelong. Mokgadi ga se a ka a atlega leetong la gagwe ka ge a be a tšama a rogaka batho ba bagolo ge ba mo kgopela thušo. Nonwane ye e tutuetša batho gore ba phele le go itshwara bjalo ka Mokgatšana gore dilo tša bona mo bophelong di tle di atlege. Mokgatšana o ile a atlega leetong la gagwe gomme a fiwa mahumo ka lebaka la go ba le tlhompho ga gagwe mo bathong ba bagolo.Nonwane: Mpho ya badimoKakaretšo ya nonwaneMosadi o ile a belega ngwana a se na mmele e no ba hlogo fela. Hlogo e rile go gola ba e nyakela basadi ba bararo. Basadi ba, ba be ba sa tsebe monna wa bona ba no kwa fela ge go bolelwa ka yena. Ge ba mo apeetše ba be ba no bea dijo mo mojakong wa ntlo ya monna wa bona, mmatswale e le yena a tsenago ka ntlong yeo. Ya re ka letšatši le lengwe mmatswale le mosadi wa boraro ba ya kgonyeng gomme ngwetši ya lebala kgare. Ngwetši e ile ya boela morago go e tšea, mmatswale o lekile go mo thibela eupša ngwetši ya ba e šetše e kitimetše morago gomme ya hwetša hlogo a tšwele a bina lapeng. Ngwetši ya tšhoga ya tšhaba, hlogo ya mo šala morago e tšama e kgokologa morago ga gagwe, ngwetši ya tshela molatswana wa meetse hlogo ya wela ka moeding ya se sa tšwa.Ngwetši le mmatswale ba hlaba mokgoši gwa tšwelela batho gare ga bona go be go na le ngaka. Ngaka ya laela ngwetši gore e boele molatswaneng e re go fihla e opele koša. Ngwetši ya re go dira bjalo gwa tšwa hlogo, mmele le maoto. Hlogo yela e ile ya ba monna yo a feleletšego ba ya gae ba thabile. Go tloga letšatši leo Rahlogo o ile a dula ka lethabo le basadi ba gagwe ba bararo.Molaetša wa go khutaNonwane ye e bolela ka monna yo a bego a se na ngwana. Ke ka lebaka leo ba rego ke hlogo yeo e bego e se ya felela. Setšhaba le sona ge se tla re motho ke monna se šupa yo a nago le bana. Ka setšo ge go šupša hlogo go šupša monna ka ge hlogo e le setho seo se laolago ditho tše dingwe, monna le yena o laola ka lapeng la gagwe.Cisse (2013) o tlaleletša taba ye ya monna bjalo ka hlogo ya lapa ka go re:Se se ra gore banna ba gapeletšega go hlokomela malapa a bona ka dilo ka moka tšeo ba lapa ba di hlokago gore ba ikwe ba šireletšegile ebile ba phelegile ka mehla mmeleng le menaganong. Monna o swanetše gore a be le letseno gore a kgone go hwetša dilo tše bohlokwa tšeo di nyakegago ka gare ga ntlo.Monna yo mongwe le yo mongwe ge a nyala mosadi, o mo nyalela gore a tle a mmelegele bana gomme ka bona kgoro e gole. Batswadi le bona ge ngwana wa bona a nyala mosadi ba a thaba, ka ge mosadi yo a tla ba tlišetša bana ka lapeng. MmagoRahlogo o be a ekwa bohloko ge morwa wa gagwe a sa hwetše bana ka gona a mmona bjalo ka monna yo a sego a felelela. MmagoRahlogo o ile go bona ngwana a se gona a kitima a nyaka mosadi wa bobedi eupša pelego ya no pala. Malome majadihlogo le yena a tokegela ka mosadi wa boraro gomme ka mosadi wa boraro mmatswale a thoma go emaema le bonkadingala gore ba thuše.Mafelelong o ile a hwetša ngaka yeo e ilego ya thuša mosadi yola wa boraro. Ngaka e file mosadi wa boraro ditaelo, ya mmotša gore a dire eng le eng gomme mosadi yola a re go di latela ngwana a nama a ba gona. Ge ba re ngwetši a opela košana ba ra sello sa lešoko, mola ge ba re meetse a biloga ba šupa nkgo ge e phumega ka popelong ya mosadi gomme e bulela ngwana tsela ya go tšwa. Taba ya go hlatsela tiragalo ye ya pelego ke ge ba re go tšwele hlogo pele, gwa latela mmele le magetla gomme ka morago ya ba maoto. Ye ke tsela yeo ngwana a tlago ka yona lefaseng. Robie le Michael (2014) ba hlatsela se ka gore:Gantši ge ngwana a belegwa, go tšwa hlogo ya lesea pele go tšwa sethong sa bosadi...gomme morago ga fao go latela mmele ka moka.Mmatswale ke yena a ilego a belegiša ngwetši ka ge mola kgale bommatswale e be e le bona babelegiši. Taba ya gore o belegišwa ke mmatswale e tšweletšwa ke ge ba re ngwetši e be e na le mmatswale kua molatswaneng wa meetse eupša ka kua molatswaneng wa meetse gwa tsena ngwetši e nnoši. Mmolelwana wa Sesotho sa Leboa wa go akaretša taba ye ke gore ngwetši e ya madibeng gomme tlhalošo ya mmolelwana wo e le go belega ngwana. Ke gona mo go ilego gwa thoma go ba le lethabo ka lapeng, mmagoRahlogo a thaba kudu go bona ge Rahlogo a kgona go tliša sa mahlwana lefaseng, a napa a kgotsofala gore morwa wa gagwe ke monnanna. Ge ba re Rahlogo ya ba monna yo a feleletšego, a leboga mosadi wa gagwe ge a mo opeletše gomme a dula ka lethabo le basadi ba gagwe, go opelelwa mo ba šupa ge a mmelegetše ngwana.Tabakgolo mo nonwaneng ye ke gore batswadi le bona ba swarega gampe ge bana ba bona ba sa kgone go hwetša bana. Mola nakong ya kgale ge morwa ka gae a diegelwa ke go tswala ngwana ka gae, taba ye e be e bona ke ba bagolo pele ga ge le mong a ka itemoga gore o na le mathata. Ke ka lebaka leo ge go na le mathata batho ba bagolo e bago bona ba šetšego ba emaeme ba bone gore e ka ba bothata bo ka lehlakoreng la mang magareng ga monna le mosadi gomme ka thušo ya dingaka tša setšo bothata bjo bo nape bo rarollwe.Molaetša wa pepenenengNonwane ye e alela babadi ka fao mosadi ka setšo a swanetšego go phela ka gona ge a fihla bogading bja gagwe, e lego go se nyake go tseba tše dintši ge e se fela go re o nyetšwe. Basadi ba hlogo ba be ba sa tsebe monna wa bona eupša ba no phela ntle le mathata. Nonwane ye e ruta ngwetši gore a theeletše mmatswale wa gagwe ge a bolela ka ge e le yena a tsebago tša lapa la gagwe ka gona ge a re o se kgwathe mo le moo o swanetšwe ke go theeletšwa. Dingwetši tša mmagoRahlogo di be di ekwa ka mmatswale wa tšona gomme di no apea di solele Rahlogo di bee mo mojako gomme mmagoRahlogo yena a efa hlogo dijo tšeo ka noši. Ngwetši ya boraro yona ka go hloka tsebe ga se a ka a theeletša ge mmatswale a mo thibela go ya go tšea kgare gae gomme ka gona go hloka tsebe mo gagwe a ya a bona dimaka tšeo a bego a se a swanela go di bona e le ge Rahlogo a tletše lapa a binabina ka boiketlo.Molaetša o mongwe wa molaleng mo nonwaneng ye ke gore sephiri se dula se hwetša tsejana ya sona ya go tšwela molaleng le ge o ka se uta bjang goba bjang. Nonwane ye e eletša batho gore ba se ke ba ješwa dihlong ke ge ba belege bana ba digole ka ge tše ka moka e le ka thato ya Modimo. Mosadi yo o be a se a swanela go uta ngwana yo wa gagwe wa segole ka ntlong gore batho ba se mmone. Batho ba be ba tla no bolela eupša ba fetša ka go mo tlwaela. ThumoNyakišišo ye e tšweleditše maikemišetšo a go hlama dinonwane mo polelong ya Sesotho sa Leboa gore e be e le eng. Go tloga go iponagatša gabotse gore seo yo mongwe a ka se bonago e le morero ka gare ga nonwane ye e itšego, e ka no ba e se seo yo mongwe a se bonago. Ke ka fao go nago le molaetša wa pepeneneng le molaetša wa go khuta. Molaetša wa pepeneneng ke wona wo e lego gore gantši bana ba bona wona ebile o tletše ka tshegišo, go se kgonege le go tloša bodutu mola wa go khuta o lebišitše go batho ba bagolo.Sekolo se bohlokwa nakong ya bogologolo seo se bego se kgatha tema ye bohlokwa mo maphelong a bana ka go ba ruta ka ga bophelo, se be se le ka moraleng ge go itišitšwe. Dingwalwatšhaba ke maitemogelo a bophelo ao bagologolo ba bego ba aga ditlogolo tša bona ka ona gore ba gole ba tseba gore bophelo ke eng. Dinonwane ke ye nngwe ya dithuto tšeo bana ba bego ba tšhošetšwa ka tšona le go rutwa gore mo bophelong ke eng seo se ba loketšego le seo se sego sa ba lokela. Dinonwane di bipile melaetša yeo e lego gore ga se ya lekana bana. Go dinonwane tšeo melaetša ya tšona e lebišitšego bathong ba bagolo, bana ba no kwa tshegišo fela le go tloša bodutu mola batho ba bagolo bona ba ekwa molaetša wa go khuta. Nakong ye nngwe nonwaneng, melaetša e ka ba ye mebedi yeo e lego gore wo mongwe ke wa bana mola wo mongwe o le wa batho ba bagolo. Molaetša wa bana ke wona wa pepeneneng mola wa batho ba bagolo e le wa go khuta ebile o nyaka motho wa go tseba tlotlontšu, setšo le mebolelwana ya polelo gore o hwetšwe. Mo dinonwaneng gantši go šomišwa diphoofolo bjalo ka baanegwa eupša tabakgolo e le go bolela ka batho le ditiro tša bona. Dinonwane di tloga di na le leago le legolo mo bathong ka ge e le kanegelo yeo motho a ka se e lebalego. Nonwane ke yona yeo e bego e kgona go fihliša molaetša ka pela baneng ebile molaetša wa gona o tloga o dula megopolong le dipelong tša bana ka ge bana ba be ba e tšea bjalo ka papadi ye bose ya go phadišana ka mabokgoni le mathaga a go anega dinonwane tšeo bokokwago bona ba ba anegetšego tšona. MethopoCisse, J.N. 2013. The True Meaning of “Dad”: Role of a man in the Family—head of the House. Bloomington: Westbow Press.Kgobe, D.M. 1992. Tebu ya Legapu. Mabopane: L.Z Sikwane Publishers.Makopo, S.A. 1993. Moepathutse. Pretoria: National Book Printers.Mangokoane, M.J. 1975. Sekolo sa Borakgolokhukhu. Pietermaritzburg: Educam Publishers.Mashabela, D.G. 2000. Dula o Fihle Motlogolo. Pietermaritzburg: Shuter & Shooter.Masola, I.S & Kgatla P.M.1993. Makgonatšohle. Pietermaritzburg: Shuter & Shooter.Masola, I.S. 1990. Bohwa bja Rena. Pietermaritzburg: The Natal Witness Printing and Publishing Company. Molokomme, P. 1992. Dinonwane tša Morongwa. Pretoria: J.L Van Schaik Publishers.Motloutsi, J.M. 2004. Rutang Bana Ditaola. Thohoyandou: Nev Production.Phala, M. I. 1992. Matseketseke. Pretoria: Gutenberg Book PrintersRakoma, J.R.D. 1986. Marema-ka-dika: tša Sesotho sa leboa. Cape Town: J.L Van Schaik Publishers.Robie, H.H, & Michael, E. 2014. It’s Perfectly Normal: Changing Bodies, Growing up, Sex and Sexual Health. Massachusetts: Candlewick Press.Serudu, S.M. 1990. Dipheko tša Bagologolo. Pretoria: De Jagerhaum.Mehuta ya Poledišano ya Dingwalo Terameng ya Kelelagobedi ka
M.S SeruduIgneciah Pocia Thete
African Languages
University of South Africa
Pretoria, South AfricaMatsenoPoledišano ke go boledišana magareng ga batho ba babedi goba go feta. Ka mabaka a mangwe go ka ba poledišano ya motho yo motee a bolela a nnoši ka mokgwa wo nke o bolela le motho yo mongwe, a bolela a bile a iphetola. Terama ke mohutasengwalo wa teatere wo badiragatši ba diragatšago sefaleng gomme babogedi ba e bogetše (Gray, 1994: 94). Terama ke yeo go yona go nago le bakgathatema gomme ba kgatha tema ka tšhomišo ya poledišano. Se se ra gore ntle le poledišano ga go na terama goba papadi, e le yeo batheeletši ba ikhweletšago molaetša wa papadi ka yona. Polelo ya terama e theilwe godimo ga ditiragalophelo tša nnete tša poledišano magareng ga batho. Le ge go le bjalo, ge go bogelwa terama, go swanetšwe go hlokomela diphapano magareng ga polelo ya nnete, ya bophelo le ya diterama, (Mark, 1993).Ka go realo kgaolo ye, e mabapi le go lekola tšhomišo ya poledišano go fihliša molaetša go babogedi goba babadi; ke go hlaloša ka mo mongwadi M.S Serudu a kgonago go šomiša poledišano terameng ya Kelelagobedi (1983). Kgaolo ye, e tla thoma ka go ala tlhalošo ya poledišano, ya latela ka go tšweletša mehuta ya yona, mehola gammogo le mabaka a mangwe ao a amanago le poledišano go tšwa methopong ya go fapafapana go ya le ka fao e hlalošwago ka gona. Mongwadi o tlilo fa kgaolo ye maatlakgogedi ka go tsopola mehlala go tšwa terameng ye e kgethilwego go thekga mabaka ao a tlo tšweletšwago.Ka boripana, go ka thwe kgaolo ye e tla tsinkela fela poledišano yeo e tšweletšwago ke terama go etšwe tlhoko go ka mokgwa woo Serudu (1983) a e šomišitšego ka gona sengwalweng sa gagwe. Le ge go le bjalo, go tloga go tsebja gore papadi ye nngwe le ye nngwe gore e be le maatlakgogedi ebile e kgahliše babadi goba babogedi, ke ge go rena poledišano magareng ga babapadi ka gare ga yona. Ka go realo papadi ye nngwe le ye nngwe ke papadi ka poledišano.Poledišano ya DingwaloGo papadi ye nngwe le ye nngwe go na le thekniki yeo e šomišwago go phethagatša terama ebile ka polelo ye e itšego gomme yona e bitšwa ‘Poledišano’. Poledišano ya dingwalo e hlalošwa bjalo ka setlabela seo se šomišwago terameng ka mokgwa wa babapadi goba baanegwa ba boledišana gammogo le gore thulaganyo goba sengwalwa ka moka se theilwe godimo ga yona ebile e tšweletšwa ke poledišanomahlong gare ga papadi, (Hugh, 1989: 122). Gape poledišano ya papadi e swana le poledišano bjalo ka ya batho ba ka mehla. Ka go realo, Serudu (1989) o fa kgopolo ye ya ka godimo maatlakgogedi, ka gore poledišano ke ge baanegwa ba babedi goba go feta ba boledišana gomme yona e atiša go tšea karolo ye ntši ya terama. Mtumane (2010: 69) o hlatsela kgopolo ye ya ka godimo ka gore poledišano ya dingwalo ke thekniki ye bohlokwa ya dingwalo, e ikgokagantše le dingwalwa tša diterama fao baanegwa ba ipolelelago ka ge ba tšea karolo go dipoledišano le baanegwa ba bangwe.Go tšwetšapele kgopolo ye ya Serudu (1989), go ka thwe poledišano ke setlabela sa dingwalwa seo bangwadi ba thwalago baanegwa ba babedi goba go feta go kgokagana ka tšhomišo ya polelo. Go dingwalo, poledišano ke sebaka sa go boledišana goba polelo yeo e ngwadilwego ya dihlopha goba magareng ga baanegwa ba babedi go lebiša go selo se se itšego, (Austen, 1998). Ka fao, poledišano e na le maatla ka gare ga diterama go ya le ka mokgwa wo bangwadi ba kgethago go e šomiša. Gwa buša gwa tšwelela ditsebi tše dingwe go thwe ke Westhuizen et al. (2009: 11) bona ba hlaloša poledišano e le go boledišana ga batho ba babedi goba ba bantši moo ba boledišanago mabapi le dilo tše e itšego. Le ge go le bjalo, baanegwa bao ka gare ga poledišano ya bona ba swanetše go abelana sebaka sa go ntšha dikgopolo tša bona, ba se ke ba no bolela ka nako e tee. Go fa mohlala:[Ba bolelela fasana go laetša gore seo ba se bolelago ke thopa.]LENKWE: (O lebeletše Thoka ka mahlong) Go reng Thokentsho, o bile o phethile?THOKA: (O a goragora madulong) Ge ke sa iphore nkare ke phethile.LENKWE: (Sefahlego se edile) Ke go tseba o le bjalo! Tlhahlaphokeng, ngwana mekgoši ya mosegare! O thip’e bogale ya Mankwe. Tlaa natšo ge, senatla sa boRamatsobane! Ntlhatswe ditsebe ka manose ge, Kone!THOKA: (Ka go tlalelwa) O nthakile pele, mong wa ka. Direto tša gago di nthweša diala tše di sa ntshwanelego. (Serudu, 1983: 1)Mo mohlaleng wa ka godimo, Lenkwe o boledišana le morongwa wa gagwe, Thoka. Go tšwelela poledišano magareng ga babapadi ba babedi ebile e šomišwa ka mokgwa wo o kgotsofatšago ka ge badiragatši goba baanegwa ba kgona go fana sebaka sa go bolela goba go arabana. Ka fao go poledišano, ke mantšu ao a bolelwago e sego diaparo goba ditiro tša baanegwa sefaleng, (Brooks le Heilman, 1965). Go tlaleletša, Mothiba (2005: 40) o re:Poledišano e swanetše gore e amane thwii le modiragatši yo a bolelago gomme ka go realo, e tla kgona go goroša molaetša/thuto ditsebeng tša babogedi.Se se ra gore poledišano ga se ya swanelwa ke go ba yeo e sa lebanago le baanegwa bao ba bolelago. Ga se ya swanelwa ke go ba yeo e hlakahlakanego goba ye telele kudu gore e tle e kgone go fihliša molaetša go batheeletši gomme e se ke ya ba noleša moko.Taba ye e thekgwa ke Mothiba (2005: 42), gomme yena o re poledišano ye telele kudu e ka robatša babogedi goba babadi. Le ge e le gore poledišano ya mohuta wo e a robatša efela mo bophelong re phelago gona batho ge ba bolela ba na le go tsenatsenana ka ganong go kgaola polelo ye telele fao le mmoledišwa a ka ikhwetšago a bile a lebetše le gore go bolelwa ka eng. Ka go realo, molaetša o ka timelela tseleng. Se se bontšha gabotse gore ge poledišano magareng ga badiragatši e ka ba e telele, badiragatši ba ka ikhwetša ba gakanega gammogo le gore e ka palediša terama go goroša molaetša.Mehuta ya PoledišanoMorago ga tlhalošo ya lereo le la poledišano go lemogwa gore go na le mehuta ya yona. Bjale, go tlo lebelelwa mehuta e mmalwa yeo e tšweletšwago ke poledišano gomme ya sekasekwa go tšwa papading ya Kelelagobedi (1983) go lemoga ka mo e šomišwago ka gona go fetiša molaetša, gomme yona e tla tšweletšwa ka mo go latelago:Monolokhwi Mohuta wo wa poledišano o hlaloša gore go bolela modiragatši yo motee fela. Mark (1993) o tšweletša ka mokgwa wo a šomišago monolokhwi ka gona dingwalweng tša gagwe efela o tlogelela babadi tlhalošo yeo e fapanago le ya ka godimo. Monolokhwi ke mohuta wa poledišano wo modiragatši a bolelago a nnoši sefaleng go ntše go na le baanegwa ba bangwe e kaba, ba theeleditše goba e lebane bona, (Mark, 1993). Go monolokhwi ntlha ye bohlokwa ke gore, ke polelo ya terama mo go hwetšwago mmapadi yo motee fela a bolela a nnoši sefaleng mola mmapadi yo mongwe a theeleditše. Ka mo go fapanago Byron (2014) o šišinya gore mmapadi yo a bolelago a nnoši o akanya gore mmapadi yo mongwe o eme pele ga gagwe. Gule (1996: 115) o tshepa gore monolokhwi ke ge mmapadi a bolela a nnoši ka ge thekniki ye e šomišwa go tšweletša maikutlogare a mmapadi terameng.Go ya le ka mokgwa wo e hlalošwago ka gona, mohuta wo ga o tšwelele mo terameng ye ya Kelelagobedi (1983). Ke gore e ngwadilwe gomme mmadi o kgona go ikhweletša baanegwa ba gagwe ntle le gore ba tsebišwe go yena. Gantši mohuta wo wa poledišano o tšwelela gabotse go dipapadi tša tema ye tee e sego dipapadi tše ditelele tša ditema tše dintši. Gule (1996: 115) o hlatsela taba ye ge a re:Monologue is extensively used by one-act playwrights. This device is used to create interest and also portray the emotions and feelings of the characters; it is mostly used to provide exposition.Monolokhwi e dirišwa kudu ke bangwadi ba diterama tša tema e tee. Sedirišwa se se šomišwa go hlola kgahlego gape le go tšweletša maikwelo le maikutlo a baanegwa; e dirišetšwa kudu go nea kalotaba.Monolokhwi gantši e šomišwa ke boraditerama diterameng tše nnyane tša tema ye tee go bea pepeneneng maikutlo le maikwelo a baanegwa gomme ba e šomiša kudu go fa kalotaba ya diterama tšeo, fao tshedimošo ka papadi, babapadi, lefelo la ditiragalo fao di tšweletšwago ntshe. Ka go realo, ke go tsebiša baanegwa ba bangwe sefaleng goba go bolela le yo mongwe yo a sa bonwego ke babogedi.PolelothokoMohuta o mongwe o ithekgilego wa mokgwa wa poledišano ka gare ga terama ke polelothoko. Yona ke poledišano yeo moanegwa a bolelago kgole le baanegwa ba bangwe, le gore a ka bolela ka thoko goba sephiring go moanegwa o mongwe goba batheeletši/babogedi (Mark, 1993). Ka lehlakoreng le lengwe e ka hlalošwa ka gore ke polelo yeo e sego ya swanelwa ke go kwa ke yo mongwe, kudukudu ka ge e le polelo ya mmapadi yeo e kwago ke batheeletši goba babogedi e sego mmapadi yo mongwe, (Webster, 2001). Ka fao mohuta wo o a tšwelelela mo terameng ye e kgethilwego. Ke polelo yeo e tšweletšwago ke mmapadi a lebiša go babogedi ka maikemišetšo a gore babapadi ba bangwe ga ba mo kwe nepo e le go fa babogedi goba batheeletši ditaba ka babapadi le maikemišetšo a bona. Terameng ye e tšwelela ka mokgwa wa mmapadi yo motee a bolela le mmapadi yo mongwe ka sephiring. Yona e tšweletšwa ke poledišano magareng ga Thoka le kgoši Lenkwe.[Ba bolelela fasana go laetša gore seo ba se bolelago ke thopa.]LENKWE: (O lebeletše Thoka ka mahlong) Go reng Thokentsho, o bile o phethile?THOKA: (O a goragora madulong) Ge ke sa iphore nkare ke phethile.LENKWE: (Sefahlego se edile) Ke go tseba o le bjalo! Tlhahlaphokeng, ngwana mekgoši ya mosegare! O thip’e bogale ya Mankwe. Tlaa natšo ge, senatla sa boRamatsobane! Ntlhatswe ditsebe ka manose ge, Kone!THOKA: (Ka go tlalelwa) O nthakile pele, mong wa ka. Direto tša gago di nthweša diala tše di sa ntshwanelego.(Serudu, 1983: 1)Ge seširo se bulega, molaodiši o laetša ka mokgwa wo Thoka le Lenkwe ba bolelago ka gona go laetša gore seo se bolelwago ke sephiri. Ba ka lapeng la Lenkwe fao go nago le mosadi wa Lenkwe Hunadi ka ntlong efela bona ba dutše ka sephiring ba bolelela fasana ka ge ba nyaka gore taba ya bona e sa kwe ke yo mongwe wa boraro. Lenkwe o be a romile Thoka ga Kelelagobedi gomme ga se a letlega thomong ya gagwe. Thoka o tliša dipoelo go moromi wa gagwe. Se se diregago fa ke polelothoko ka ge ba bolela ka thoko, kgole le badiragatši ba bangwe.PolelonošiKhumalo (2001: 36) o hlaloša polelonoši ka gore ke polelo fao mmapadi goba moanegwa, kudukudu moanegwathwadi wa terama, a naganago ka tsela yeo a feleletšago a bolela a nnoši. Go tlaleletša, Groenewald (1994: 44) o bolela gore polelonoši ke ge mmapadi a bolela le mmogedi e sego babapadi ka yena gomme poledišano ye e utolla semelo sa mmapadi yoo. Mothiba (2005: 46-47) o tlatša polelo ya Groenewald (1994) ka go tshwa a gore, polelonoši ka mantšu a mangwe ke yona e nago le maatlakgogedi ao a dirago gore terama e tsefele babogedi goba babadi. Wallis (1998: 49) o ganetšana le kgopolo ye ya ka godimo ka go bea mabalankwe leo le rego go polelonoši, ge mmapadi a ka tšea lebaka le letelele a bolela a ka feleletša a tena goba a noleša moko babogedi ka ge maikemišetšo a terama e se go theeletšwa efela go diragatšwa.Ke mohuta wa poledišano wo moanegwa goba mmapadi a šalago sefaleng a bolela a nnoši e ka ba go ntšha dikgopolo tša gagwe goba maikemišetšo a gagwe e lego sephiri, (Mark, 1993). Ka go realo mohuteng wo wa poledišano moanegwa o bolela a nnoši ka go inyakolla ebile a ile le mogopolo a sa lemoge gore o a kwewa, (Kgopa, 2009). Setu le Polelonoši ke ditlabela tše bohlokwa kudu tša go thuša poledišanong, (Brooks le Heilman, 1965). Mabakeng a mantši polelonoši terameng e tšea karolo ge eba moanegwathwadi a na le mathata ao a sa tsebego gore a tla rarollwa bjang. Go ka phethwa ka la gore poledišano ya mohuta wo, e hlolega ge moanegwa o mongwe a ipotša gore o nnoši eupša go na le yo a theeleditšego ka mafuri ntle le temogo ya yoo a bolelago. Go na le mehuta ye mebedi ya poledišano ye e lemogilwego terameng ye e kgethilwego, e lego: Polelonoši-tshenolo (prologue): Ge polelonoši e tšwelela ka mathomong a papadi, (Bruster le Weimann, 2004).Serudu o kgona go šomiša mohuta wo wa polelonoši e lego polelonoši-tshenolo. Go fa mohlala go tšwa go terama ya gagwe:KELELAGOBEDI: (O bolela a nnoši) E bago seo bana ba ba se kwelego ke eng? Mosadi yo yena o reng a sa rate go mpotša seo ba mmoditšego sona? Go reng nke maano a ka a tla folotša? Ge ngwana yo a šetše a tseba gore ke sepela bošego go ya dipitšong a ka se gaše taba ye baneng ba bangwe mme ba botša bommabo bjale ka ge a dirile? (Ka go itshola) Ai, go bonala modiro wo o tlo ntsentšha mathatateng a magolo ka pela. Ke tla dira eng? Ke nnete sekhukhune se bonwa ke sebataladi (O a emelela o leba malaong).(Serudu, 1983: 39)Mo mohlaleng wa ka godimo, go lemogwa Kelelagobedi a bolela a nnoši a ntšha maikutlo a go itshola le go tšhoga ka ge a tšhaba gore maano a gagwe a go diša marena a mabedi a tla folotša. Wo ke mohlala wa polelonoši. Le ge go se na mmapadi yo monngwe yo a kwago gore Kelelagobedi o reng efela mmadi goba mmogedi yena o di kwa ka moka. Mo terameng ye ka moka go na le mafelo a mmalwa moo mongwadi a tšweleditšego mohuta wo wa polelo gona.Mohlala o mongwe o tšweletšwa ke setsopolwa se se latelago:KELELAGOBEDI: (O bolela a nnoši) E bago seo bana ba ba se kwelego ke eng? Mosadi yo yena o reng a sa rate go mpotša seo ba mmoditšego sona? Go reng nke maano a ka a tla folotša? Ge ngwana yo a šetše a tseba gore ke sepela bošego go ya dipitšong a ka se gaše taba ye baneng ba bangwe mme ba botša bommabo bjale ka ge a dirile? (Ka go itshola) Ai, go bonala modiro wo o tlo ntsentšha mathatateng a magolo ka pela. Ke tla dira eng? Ke nnete sekhukhune se bonwa ke sebataladi (O a emelela o leba malaong).(Serudu, 1983: 39)Fa Kelelagobedi o bolela a nnoši ebile o tseleng o lebile gae go tšwa dikopanong tšeo a lalago a eya go tšona, a phaphaila mašego go kwa seo banna ba motse wa gabo ba se akanyago mabapi le go phamola pušo ya kgoši Lenkwe. Mmapadi yo o nnoši mo a sepelago gona ebile ka ge šetše letšatši le šiile monyama, go a kgonega gore a ka no ba a sa kwe ke motho fao tseleng a ipobolago gona.Polelonoši-phetho (Epilogue): Ge polelonoši e tšwelela mafelelong goba go ya mafelelong a papadi, (Walter, 1983: 60).Mohuta wo wa polelonoši o tšweletšwa ke polelonoši ya Mmaphuti ye e latelago:MMAPHUTI: (Lesetša o a tšwa, mme Mmaphuti o šala a bolela a nnoši a bile a bolelela godimo a sa ikwe) O ra Kelelagobedi! Ke mmoditše ge a thoma modiro wo gore o nyaka go goboša bana ba ka. Lehono šedi, o nyapogile. O tla mpona ge a fihla mo. Ge a sa o tlogele nna le bana ba ka re tla boela gagešo ke a itlhokela, ga ke tlo tšhelwa ke madi a kgofa ka baka la monna wa senganga le yo a sa nyakego go theeletša dikeletšo tša mosadi wa gagwe. Ke ikana ka mma mosadi yo moswana, ge Kelelagobedi a sa tlogele modironyana wo wa gagwe wa ditšhila, lenyalo la rena le ka upše la senyega. Popotela e tla e butšwa leretheng la mohwelere e nnoši. (O re a sa bolela, Lesetša o a tsena a swere teye, mme o a homola).(Serudu, 1983: 82)Mo mohlaleng wo wa ka godimo Serudu o kgonne go šomiša mohuta wo wa polelonoši gabotse terameng ya gagwe. Go bonala Mmaphuti mmago Lesetša e lego mosadi wa Kelelagobedi, a bolela a nnoši. Yena o kwala a tshwenyegile ebile a selekegile le go feta gomme seo se hlola polelonoši mo a bego a bolelela godimo a itebetše, a ntše a bolela a sa lemoge gore Lesetša o a mo kwa ka tšohle tšeo a bego a di bolela. Ke ka fao go thwego Serudu o kgonne go šomiša mohuta wo ka tsela ya makgonthe.Mehola ya PoledišanoGo ya le ka fao lereo le la poledišano le ahlaahlilwego ka gona ka godimo go ka sengwa gore go na le mehola ya poledišano yeo e tšweletšwago ke ditsebi tša go fapafapana dingwalweng tša bona tša dingwalo. Bangwadi ba na le go šomiša mantšu a mangwe ao a tlišago dimakatšo, kganetšo le phetogo ka gare ga poledišano, ba tsenya mareo ao mabapi le go godiša dithulano ka gare ga thulaganyo (Austen, 1998). Poledišano e na le mehola ye e latelago:
• Go maatlafatša kgolo le ditiro tša baanegwa
• Go utolla dimelo tša baanegwa
• Go tšweletša tatelano ya ditiro
• Go tšweletša tlhalošo ya tikologo
• Go tšweletša maikutlo a moanegwa
• Go tšweletša molaetša wo o itšego
• Go tšweletša dithulano magareng ga baanegwa
Go maatlafatša ditiro tša baanegwa, Serudu o laodiša mohola wo, terameng ya gagwe ka go tšweletša Kelelagobedi a amogela modiro wa go ba ditsebe le mahlo a pušo ya kgoši Lenkwe ebile go bonagala a phetha go ya le ka mokgwa wo a tshepišitšego ka gona. Se se tla lemogwa go tšwa setsopolweng se sa ka fase:[Thoka le Kelelagobedi ba a tšwa, Lenkwe o šala a nnoši]LENKWE: Lehono gona ke hweditše monnanna. Ke tla ba bintšha tselewane. Ke tla ba topa ka o tee ka o tee ka ba lahlela mphatong wa banna. Ke re ke tla ba ntšha pori ge ba sa ntsebe.Badimo bešo ke leboga kudukudu ka ge le nthometše lenota le la moisa. E re ke feleletše thifelwana ye ke ye go ikhutša. (O a nwa mme o a tšwa).(Serudu, 1983: 15).Lenkwe o thabetše gore kgopelo ya gagwe go Kelelagobedi e a atlega. O rapa Kelelagobedi go ba maahlo le ditsebe tša pušo ya gagwe ka ge a belaela gore go na le batho bao ba ratago go mo tloša setulog sa gagwe sa bogoši. Kelelagobedi le yena ka go hloka mokokotlo o a o amogela modiro wo wa go ba mpheane, gore a tle a kgone go kwela Lenkwe ditaba tšeo go rerišwanago tšona ka mathoko ge a se gona. Gape go tšwelela maatlafatšo ya ditiro tša Kelelagobedi setsopolweng se se latelago:KELELAGOBEDI: (O bolela a nnoši) E bago seo bana ba ba se kwelego ke eng? Mosadi yo yena o reng a sa rate go mpotša seo ba mmoditšego sona? Go reng nke maano a ka a tla folotša? Ge ngwana yo a šetše a tseba gore ke sepela bošego go ya dipitšong a ka se gaše taba ye baneng ba bangwe mme ba botša bommabo bjale ka ge a dirile? (Ka go itshola) Ai, go bonala modiro wo o tlo ntsentšha mathatateng a magolo ka pela. Ke tla dira eng? Ke nnete sekhukhune se bonwa ke sebataladi (O a emelela o leba malaong).(Serudu, 1983: 39)Mo mohlaleng wa ka godimo raterama o maatlafatša ditiro tša Kelelagobedi ebile le polelo ya Kelelagobedi e hlaloša dilo tše dintši ka ga mohuta wa mmapadi goba semelo sa gagwe. O tloga a laetša boradia bja gagwe le go elela gabedi ga gagwe.Athol (1969) o tšweletša mokgwa wo poledišano e holago ka gona dingwalweng. Kudukudu dingwalweng tša gagwe, go etša terama yeo e bitšwago Boesman and Lena. O laodiša poledišano bjalo ka thekniki yeo e thušago babogedi le babadi go lemoga dimelo tša babapadi goba baanegwa. Ka poledišano babadi le batheeletši ba kgona go utollelwa semelo se se itšego sa moanegwa. Go no swana le mohlala wa ka godimo go tšwa go Serudu (1983: 21) bjalo ka mmadi o ka lemoga mohuta wo Kelelagobedi e lego wona. Ka polelo yeo go tloga go bonagala gore ke legogelathoko ebile ke moradia, nta malomela kobong. Kutollo ya semelo sa mmapadi goba moanegwa e tla lemogwa gape poledišanong ye e latelago:NADINADI: Ke duma bjang ge le ka ntumelela mong wa ka nke ke mo tšee matšatši e se makae, ke mo tsenye ka phagong ya morula a longwe ke bommampenyapenyane. Ke a le enela ge a etšwa ka moo o tla tšwa a fetogile, e le mothomotho. O tla tseba le gore kgoši ke modimo wa gagwe yoo a swanetšego go hlompšha mabakeng ka moka.LENKWE: (O sa kgathotše mahlong) Mo tlogele re bone mokgwa wa gagwe. Ge a ka fela a nkgotlakgotla ka leihlong o tla tseba batho. Ntepa mmagwe, o ntirile boralokelo ke a mmona. Ga a tsebe ge ke le rrago setšhaba se sa Tlhapetsane.(Serudu, 1983: 56-57)Go tšwa go babapadi ba ba ka godimo, poledišano e bea pepeneneng semelo sa kgoši Lenkwe gore ke motho wa go rata mahlapa, wa go rogana. Go lemogwa seo ka tšhomišo ya mantšu a “Ntepa mmagwe..” fao a rogakago Lesegafela yo a mo teletšego mohlang ba le kopanong ya kgothekgothe ya setšhaba moo Lenkwe a fago maloko a setšhaba sebaka sa go tliša dingongorego tša bona. Le ge eba Lesegafela a ka no ba a boleletše thoko, efela Lenkwe ga a na tokelo ya go ka rogana mabapi le seemo se kudukudu ka ge e le moetapele wa setšhaba. Se se šišinya gore ke mokgwa wa gagwe. Ka gona, Serudu ga a fetiši molaetša fela go babogedi eupša o tšweletša gape le semelo sa Lenkwe ka tšhomišo ya poledišano.Athol (1969) o tšwelapele go bolela gore poledišano e kgona go tšweletša maikutlo a moanegwa, go fa tlhalošo ya tikologo, gammogo le go tšweletša molaetša wo o itšego go babadi. Ka kgopolo ye, poledišano ye ya ka godimo go tšweletšwa gape maikutlo a Nadinadi ka ge a selekwa ke maitshwaro a Lesegafela a go botšiša dipotšišo tša go laetša lenyatšo go kgoši ya motse gomme a kganyoga go mo lahlela ka phagong ya morula (Ntloleswiswi) ka ge a nyaditše kgoši ya setšhaba pele ga maloko a mangwe a setšhaba. Ka mo go swanago, Lenkwe le yena o selekwa ke maitshwaro ao a Lesegafela ebile o ikwa a nyatšegile bjalo ka kgoši ya motse. Ditaba tše ka moka di laetša gape le tikologo fao ditiragalo di phethegago gona. Fa, ditiragalo di direga mošate ga kgoši Lenkwe fao go ka akanywago gore tikologo ke ya selegae ka ge go buša kgoši, go sa swarwa dikopano mabapi le dilo tšeo di amago setšhaba mošate. Ka morago ga tšohle, ka poledišano yeo Serudu o eletša babadi goba babogedi ka mokgwa wo e lego gore kgoši ya motse e swanetšwe ke go hlompšha ka ge e le tatago setšhaba.Gwa buša gwa tšwelela mongwadi yo mongwe e lego Shakespeare (1611-1623), yena dingwalweng tša gagwe go etša ye nngwe e bitšwago The Tempest o tšweletša poledišano e le thekniki yeo e holago babadi le babogedi go tšweletša dithulano magareng ga baanegwa. Gomme mohola wo o tloga o bonala gabotse terameng ya Serudu ka mohlala wo o latelago:[Lapeng la Kelelagobedi: Kelelagobedi le mosadi ba bonala ba se mahlong. Difahlego tša bona di apere leutu. Go bonala nke ba swere mogano wa taba]KELELAGOBEDI: (O emiša hlogo) Ke sa le tabeng yela ya ka ya maloba, mogatšaka. Na o bona nke nka amogela modiro wo Lenkwe a mphago wona?MMAPHUTI: (Ka bogojana) E bago se o se nyakago ke eng, monna tena?KELELAGOBEDI: Se be lešilo, Mmaphuti, se segolo ke bophelo. Le nna ke nyaka go selela bana ba ka. BoLenkwe ba tla re patolla ra ba batho le rena, bjalo ka ba bangwe.MMAPHUTI: (O selekegile) Bjo re bo phelago o bo sola ka eng?(Serudu, 1983: 4)Mohlaleng wo wa ka godimo ke go fa seo se bolelwago ke Shakespeare (1611-1623) maatlakgogedi, ge a re poledišano e kgona go utolla dithulano gare ga baanegwa goba babapadi, se se bonagatšwa gape ke molaodiši ge seširo se bulega. Kelelagobedi o thulana le mosadi mabapi le modiro wo a o filwego ke Lenkwe wa go ba ditsebe le mahlo a pušo ya gagwe. Le ge go le bjalo, mehola e atile ya poledišano yeo go sekego gwa bolelwa ka ga yona go etša gore poledišano e hola ka go tsebiša babadi, babogedi, babapadi, goba baanegwa, go tšweletša segalo sa bona bjalobjalo, se se lemogwa ka mantšwana ao a lego ka ga re ga mašakana bjalo ka ditaetšasefala.Mabaka a Mangwe ao a Amanago le PoledišanoGo se, ntle le tlhokomelo ya tšhomišo ya thulano, maikutlo, tshedimošo, phetogo le kganetšo yeo e elelago mabapi le poledišano, dikgopolo le tshedimošo di tšweleditšwe go se ye ka nako ya maleba, efela go fa ntlha e bohlokwa ke gore babadi le baanegwa ga ba fetole ka dikarabo tša maleba. Se ke seripa se se botse sa poledišano. Se se tla lemogwa ka poledišano ye e latelago:LENKWE: (O a emelela) Bana ba ka, ba Mothokwa wa Maseboko! Le biditšwe ke nna ka baka la seo se diregago mo motseng wa ka. Ke lemogile gore gare ga rena go na le batho bao ba nago le dipelaelo mabapi le pušo ya ka. Ba lala ba swara makgotlana bošego bjalo ka baloi. Ke re go lena, ge e le go re gare ga lena o gona yoo a belaetšwago ke tshepedišo ya ditaba tša motse wo, a nape a emelele a ntšhe sa mafahla a gagwe. Ke tla dula fase ke ba fe sebaka.TLALENG: Mothokwa le magagešo, ke a le dumediša. Pele ga ge nka ntšha la bošiwana, ke nyaka go tseba go kgoši gore na ke segagešo go rera ditaba tša motse wa rena le baeng? Mphetišeng moo Bathokwa ba Maseboko!LENKWE: (O emelela a kgathotše mahlong) Ga re a tla go bapala mo Tlaleng. Bolela seo se go kokonago, o tlogele go fafatla.LESEGAFELA: Mong wa rena, se re felele pelo le go re befelwa. Fetola potšišo ya Tlaleng. Na ke segagabomang go rera ditaba tša motse wa rena re na le baeng? Re tla itsheba bjang?LENKWE: (O befetšwe) O di tsena bjang, ka lefe, wena moradia tenang!LESEGAFELA: (Ka boiketlo) Hle se ntlhapaole, mong wa ka! ke be ke botšiša fela ke sa fotle.(Serudu, 1983: 47)Go tšwa poledišanong ya ka godimo go tla lemogwa gore mmapadi yo mongwe ga a fetole ka dikarabo tša maleba ge a botšišwa potšišo. Ka go realo, ba bangwe ba badiragatši ga ba kgone go arabega gammogo le babadi. Go mabaka a mangwe ao a amanago le poledišano, go lemogwa gore poledišano terameng e ka thuša go kwešiša ka go lekana le go sepediša tshedimošo ye e itšego go huetša motho yo mongwe go tswalanya maitemogelo a yo mongwe goba maikutlo a bona, (Mark, 1993). Gape le gore polelo ya terama e atiša go ba yeo e sa hlokego karabo, ka fao e šomiša polelo ka ditsela tša maemo a go fapana go tanya šedi. Gwa buša gwa lemogwa gore poledišano e swanetše go senola gabotse ditaba tše bohlokwa ka ga thulaganyo ya papadi yeo e ikgethilego go fa babadi kwešišo ya ditiragalo.Se sengwe se bohlokwa ke gore poledišano e swanetše go hlagiša lehumo la polelo, se se ka phethagatšwa ke tšhomišo ya dika le diema (Bopape, 1999). Go fahlela se, Serudu terameng ya gagwe ya Kelelagobedi (1983) o šomiša poledišano yeo gabotse go hlagiša lehumo la polelo ka mokgwa wa tšhomišo ya seema “Sekhukhune se bonwa ke sebataladi” (Letl.39), seema se se hlaloša gore tšeo o di dirago o naganago gore batho ga ba go bone, tseba o iphora ka lefeela ka ge mabota le diphedi tše dingwe di le gona di lebeletše. Le ya seka go (Letl.01) “mphakana wa banna!”. Seka se se hlaloša gore monna yo bogale.Austen (1998) o tšweletša taba ya gore ‘go ka šomišwa poledišano go hlahloba babapadi ba sengwalwa’ go etša papading yeo e kgethilwego, Kelelagobedi e le motho wa go elela gabedi gammogo le go ba le megabaru. Mola mosadi wa gagwe Mmaphuti a na le nnete le ponelopele. Poledišano ye, e akaretša kamano ya bona gammogo le go fa tlhagišo mabapi le botho bja bona.Poledišano ya ka NtleKe mohuta wo bonolo wa poledišano gare ga baanegwa goba babapadi ba babedi. E šomišwa kudu, e ka ba mehuteng ka moka ya mešomo yeo e tlogetšwego, (Fuller, 1986). Ke yeo e diregago ka ntle magareng ga baboledi ba babedi goba go feta.Se sengwe ke gore poledišano ga se ya swanela go ba ye telele kudu go fihlela le moo e tsotišago mmadi go bala goba mmogedi go bogela ka ge šetše go boletšwe peleng. Gomme seo se tšwelela gabotse go terama ya Kelelagobedi (1983). Ka fao Serudu o šomiša poledišano gabotse terameng ye ya gagwe ka ge a e tšweletša ka boripana magareng ga baanegwa gore ba tle ba kgone go abelana sebaka sa go kgona go fetolana. Se se ka tliša kgahlišo ya terama. Ka poledišano mongwadi a ka kgona go tšweletša batho ba go fapana, dikgopolo tšeo di fapanego, dikutollo, ditshenyo, lethabo gammogo le manyami (Brooks le Heilman, 1965). Go paka se, go tsopolwa Serudu terameng ya gagwe:[Mmaphuti o tsena ga Lenkwe ba sa hlamula ka ntle le go kokota]MMAPHUTI: (Ka pefelo a dutše a khwinisa) Moloi towe, mphe monna wa ka!LENKE: (O itira tše nkego ga a tsebe selo) Fodiša matswalo mma. O re monna wa gago o hlomile bjang?MMAPHUTI: (O gaketše) Ke botšiša wena, mphenyašilo tena! Ke re le dirileng ka monna wa ka? Mpontšheng yena! Joo nna joo! Ngwana wa tšhiwana! Na ke tlo bona ke dirile eng batho ba mpolaetše monna!(Serudu, 1983: 100-101)Mo mohlaleng wa ka godimo ke taetšo ya gore Serudu o kgonne go šomiša poledišano ka mokgwa wa maleba go fihliša molaetša go babadi le babogedi ka go šomiša poledišano yeo babapadi ba kgonago go abelana sebaka sa go araba. Go ya ka fao bangwadi ba, Brooks le Heilman (1965) ba pakago seo poledišano e swanetšego go se dira ka gare ga terama, go lemogwa gore go tšwa go poledišano ya ka godimo magareng ga Mmaphuti le Lenkwe e utolla manyami ao a hlagetšego monna wa Mmaphuti. Babapadi ba, ka go abelana sebaka sa go bolela, ba kgontšha terama go phetha seo e swanetšwego ke go se phetha e le go fetiša molaetša ka tsela ya maleba go babadi.Gape go lemogwa le gore poledišano e na le mohuta o mongwe woo kgaolo ye, e sa e utollago, gomme wona ke wo o latelago:Poledišano ya ka GareGo poledišano ye baanegwa goba babapadi ba bolela ka noši le go tšweletša botho bja bona. Go šomiša poledišano ya ka gare bangwadi ba tšweletša ditlabela tša dingwalo go etša molapo wa letswalo goba poledišano ka noši yeo e feleletšego. Go atiša go hwetša dipoledišano tšeo go mešomo ya boJames Joyce, Virginia Wolf le William Faulkner, (Fuller, 1986). Hermans (1996) o hlaloša poledišano ya ka gare gore ke yeo e lebanyago go phapantšho ya dikgopolo goba dikakanyo magareng ga bonnyane bja maemo a mabedi a I ao a emelago dintlha tše di itšego tša ponego. Bhatia (2002) o tšweletša gore dinyakišišo di laetša gore poledišano ya ka gare e kgatha tema ye bohlokwa kagong ya boitšhupo bja motho. Se se šišinya gore gantši boitšhupo bo aga ke polelo ya ka gare, gomme poledišano ya mohuta wo, gantši e tšwelela lefaseng la nnete fao batho ba bago le boitlhahlobo goba ba ipobola. Ka go realo, ga e kgonege gore dingwalo di ka e tšweletša gabotse pepeneneng ka ge e le mabapi le go itlhahloba ka mong. Ka gona, babapadi ba bolela ka noši ka megopolong ya bona. E ka tšewa bjalo ka monolokhwi wa ka gare.ThumoKgaolong ye go sekasekilwe mehuta ya poledišano ya dingwalo terameng ya Kelelagobedi (1983) go lemoga ka mokgwa wo mongwadi wa yona a šomišitšego poledišano go tšweletša goba go fetišetša molaetša wa papadi ya gagwe. Terama ye nngwe le ye nngwe e ngwalwa ka mokgwa wa poledišano. Serudu o ngwetše papadi ya gagwe ka mokgwa wa poledišano go etša bangwadi ba bangwe go latela molao wa maleba wa papadi. Baanegwa ba bane Lenkwe, Tlaleng, Lesegafela le Kelelagobedi ba a boledišana, ba tsweletša kgagano goba ba a thulana. Ge Tlaleng le Lesegafela ba ntše ba botšiša dipotšišo, Lenkwe a araba, seo se hlola phedišo le kgahlišo ya terama. Go lemogwa gore ntle le poledišano magareng ga baanegwa, go lebalwe ka kgahlišo ya terama ka gore nnete gona go theeletša motho yo motee a bolela go tloga mathomong go fihla mafelelong go a tswafiša ebile ga re tlo tsefelwa ke selo bjalo ka babogedi goba babadi. Ka boripana, go ka phethwa ka la gore poledišano ke setlabela se bohlokwa kudu tiragatšong, e sego diganetši tša yona e lego setu le polelonoši.MethopoAthol, F. 1969. Boesman and Lena. Grahamstown: Rhodes University.Austen, J. 1998. Pride and Prejudice, 3. Boston: Library of Congress.Bhatia, S. 2002. ‘Acculturation, Dialogical Voices and the Construction of the Diasporic Self.’ Theory & Psychology, 12(1): 55-77. https://doi.org/10.1177/0959354302121004Bopape, M.L. 1999. Northern Sotho Historical Dramas: A Historical Biographical Analysis. Dlitt. Thesis. Pretoria: University of South Africa.Brooks, C. and Heilman. 1965. Understanding Drama. Methuen: London.Bruster, D and Weimann, R. 2004. Prologues to Shakespeare’s Theatre: Performance and Liminality in Early Modern Drama. London: Routledge. https://doi.org/10.4324/9780203362686Fuller, J. 1986. Purpose of a Dialogue. In:
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. Accessed: 01 September 2019, 20:00 pm.Gray, M. 1994. A Dictionary of Literary Terms. Hong Kong: York Press.Gule, W.T.Z. 1996. The One-Act Plays in Zulu. Doctoral Thesis. Johannesburg: Rand Afrikaans University.Groenewald, P.S. 1993. Thutadingwalo ya Sesotho sa Leboa 3. Pretoria: Via Afrika.Hermans, H. J. M. 1996. ‘Voicing the Self: From Information Processing to Dialogical Interchange.’ Psychological Bulletin, 119(1): 31–50. https://doi.org/10.1037/0033-2909.119.1.31Hugh, M. 1989. King Richard III. Manchester: Manchester University Press.Kgopa, M. 2019. Sepedi Manual 3B. Johannesburg: University of Johannesburg.Khumalo, E. 2001. A Critical Analysis of N.F. Mbele’s One Act Plays. MA Dissertation. Pietermaritzburg: Kwazulu-Natal.Mark, R. 1993. “Hamlet and the Shape of Revenge.” Shakespeare’s Middle Tragedies. A Collection of Critical Essays. Ed. David Young Englewood Cliffs, NJ: Prentice Hall: 7-17.Mothiba, K.F. 2005. Ntšhuthelele: Terama ya go se Bapalege. MA Dissertation. Pretoria: University of Pretoria.Mtumane, Z. 2010. ‘Dialogue in S.A Dazela’s Izono Zakho Ziya Kukujikela.’Tydskrif Vir Letterkunde, 47(2): 69-78. https://doi.org/10.4314/tvl.v47i2.60627Serudu, M.S. 1989. Kelelagobedi. Pretoria: J.L Van Schaik.Serudu, M.S. 1989. Koketšatsebo. Pretoria: De Jager-Haum.Shakespeare, W. 1611-1623. The Tempest. United States of America: Paradigm Publishing. https://doi.org/10.1093/oseo/instance.00005476Wallis, M. 1998. Studying Plays. London: Arnold.Walter, J. 1983. ‘From Tempest to Epilogue: Augustine’s Allegory in Shakespeare’s Drama.’ Publications of the Modern Language Association of America. 60-76. https://doi.org/10.2307/462073Webster, M. 2001. Webster’s Encyclopedic Unbridged Dictionary of the English Language. San Diego: Thunder Bay Press.Westhuizen, Van der., Magano, P. And Du Plessis, E. 2009. The Interactive Value of Learning Conversation. Cape Town: Pearson.Tshekaseko ya Mopeleto wa Sepedi
Leleme la Gae Ditaodišong tša
Barutwana ba Mphato wa SenyaneNthabi Malatji
Humanities
University of Limpopo
Sovenga, South AfricaMapula Mpashe
Humanities
University of Limpopo
Sovenga, South Africa MatsenoGo ngwala go tšewa bjalo ka sedirišwa se bohlokwa sa go boledišana le gore motho a ithute go tšwela pele. Murray (2004: 8) o tšweletša mabaka a go ngwala a a latelago: go ithuta, go hlaloša le go bona, go bolela le go kwa, go itloša bodutu, go tsebiša, go keteka, go lwantšha, go goga šedi, go nagana, go dira tšhelete, go ikgokaganya, go ikgweranya bjalobjalo. Mabaka a, a bontšha gore go a hlokega gore motho a ngwale, ke ka moo bokgoni bja go ngwala gabotse ka mokgwa wa maleba bo lego bohlokwa kudu go godišeng setšhaba. Go ngwala mopeleto wa maleba ge go ngwalwa ditaodišo ke tsela ya go godiša monagano wa barutwana ka lebaka la gore se se ba thuša gore ba ipeakanye, ba hlame le go tlemaganya tshedimošo yeo e feleletšego. Se tla ba kgontšha gape gore ba be le kgetho ya maleba ya mantšu go hlogo ya taodišo yeo ba tla bego ba e kgethile, le gore ba kgone go šomiša dika le diema tša maleba.Mabokgoni a go ngwala taodišo a swanetšwe gore a tsebje ka ge se e le motheo wa go tia ge go etla tabeng ya dingwalwa, kudukudu dikolong tše di phagamego, ka ge se se thuša go ya go ile maphelong a bona, e kaba dikolong tša godimodimo (diyunibesithi) le mešomong. Go na le mabokgoni a go ngwala taodišo go godiša morutwana ka ge a tla kgona go tšwetša dithuto tša gagwe pele ntle le ditšhitišo gomme se se tla mo kgontšha go ngwala dikgopelo tša dikgoba tša mošomo, dipuku tša go fapafapana le diathikele. Maikemišetšo a kgaolo ye ke go hlahloba ditlhohlo tša thutapolelo tšeo di itemogelwago ke barutwana ba mphato wa senyane ge go ngwalwa ditaodišo tša Sepedi Leleme La Gae sekolong sa magareng sa Sedikothutong sa bobedi, porofenseng ya Gauteng. Sa pele go tla hlalošwa taodišo bjalo ka sengwalwatirišano ka mo go latelago:Sengwalwatirišano: TaodišoMurray le Johnson (1994: 66) ba gatelela gore taodišo ke tsela yeo e amanago le go tšweletša maikemišetšo, go kgoboketša tshedimošo, go beakanya dikgopolo le dintlha, go ba le sengwalwakakanywa, go badišiša, go tšweletša dikgopolo tše dingwe, le go ngwala taodišo yeo e feleletšego ya go ya go morutiši/gadi. Se se šišinya gore go bohlokwa go tseba lebaka leo le dirago gore taodišo e swanetšwe e ngwalwe ka mopeleto wa maleba, ditlhaka, mafoko, ditemana le gore dikgopolo di kgobokantšhwa ka mokgwa wa maleba. Taodišo e swanetše e be le mmepe wa monagano, e badišišwe, e ngwalwe gape ka leswa, go fihlela e eba taodišo yeo e feleletšego. Go ba le mabokgoni a go ngwala taodišo go dira gore morutwana a kgone go nagana gabotse le go mo lokišetša gore a kgone go bolela pele ga batho goba a be le bokgoni bja go ba mongwadi.Barutwana ba mphato wa senyane (9) ba na le ditlhohlo tša mongwalo le mopeleto ge go ngwalwa ditaodišo ka Sepedi Leleme La Gae. Swanepoel (1990: 11) o bontšha gore barutwana ga ba šale tsela ya maleba ya go ngwala taodišo. Ge go ngwalwa taodišo go na le tsela yeo e šomišwago. Tsela ya maleba ya go ngwala taodišo e nyaka magato a go ngwala a mmalwa pele taodišo e ka thongwa go ngwalwa, e lego: go beakanya, go ngwala sengwalwakakanywa, go boeletša, go hlokola, go phošolla le go hlagiša, go fetšwa le gore e kwagale (Swanepoel, 1990). Se se ra gore ga go na ka mokgwa woo e lego gore go ka ngwalwa taodišo ntle le go latela tsela ya maleba yeo e nago le peakanyo le tšhomišo ya polelo ya maleba, go swana le mafoko, mantšu, ditemana le maswaodikga a maleba.Go lemogilwe gore ka dinako tša melekwana ya letlakala la boraro, barutwana ba bangwe ba ngwala ditaodišo ntle le go ngwala mmepe wa monagano pele, woo e lego karolo ye nngwe ya peakanyo. Ba ngwala mopeleto wa go fošagala, ebile o ka fetša o hlola diphapano magareng ga morutiši/gadi le barutwana ka ge barutwana ba bantši ba šomiša kudu tlogelo le kgomagano ya mantšu ka phošo. Mohlala, o hwetša morutwana a nyaka go ngwala go re ‘mma le tate le a ja na?’, gomme yena a ngwale go re ‘Mma le tate le a jana?’ Goba a nyaka go ngwala go re ‘labobedi ke be ke ile toropong.’ Yena a ngwale go re ‘la bo bedi ke be ke ile teropong.’ Ba šomiša kudu mongwalo wa tlogelo ya mantšu ka ge ba tlwaeditšwe ke mongwalo wa mararankodi a diinthanete, mohlala o hwetše morutwana a nyaka go ngwala mantšu a a mabedi ‘le wena’ yena a le dire lentšu le letee, e be ‘lwena,’ gomme a tlogele tumanoši ya ‘e’ a kgomagantšhe tlhaka ya ‘l’ go lentšu le ‘wena.’Dipoelo le tshekatsheko ya tshedimošoGo tšwa go dikarabo tša bakgathatema, go hweditšwe dintlha tše mmalwa tša go fapana mabapi le ditlhohlo tša mongwalo le mopeleto go barutwana tšeo barutiši le barutwana ba kopanago natšo nakong ya go ruta le go ithuta, go swaya le go ngwala taodišo ka phapošing. Kahlaahlo e dirwa go šeditšwe dipotšišo tše di hlaotšwego tša nyakišišo, tšeo di nyalelanago le maikemišetšo a kgaolo ye.Ditlhohlo tšeo barutiši le barutwana ba kopanago natšo ge go ngwalwa ditaodišoDikarabo tša barutwana ge ba botšišwa tše di latelago:Goreng barutwana ba palelwa ke go ngwala Sepedi Leleme La Gae?Morutwana wa A o re: Barutwana ga ba bontšhe go ba le kgahlego ya go ngwala ka leleme la bona la gae, gape bothata ke gore sekolong sa bona go šomišwa leleme leo e sego la bona la gae ge ba rutwa dithutwana tše dingwe le ge ba bapala le bagwera ba bona.Go ruta taodišo ka phapošing go bohlokwa kudu ka ge go amana le mopeleto, tšhomišo ya mafoko, go ngwala le go hlagiša, ka ge go ka thuša barutwana go ba bahlami ba ka moso. Le ge go le bjalo barutwana ga ba laetše go ba le kgahlego ge morutiši/gadi a tsebagatša magato a go ngwala taodišo le go e hlagiša ka phapošing. Ga ba bontšhe mafolofolo ebile ga ba laetše go ba le kwešišo go seo ba se rutwago.Morutwana wa B le C ba re:Barutwana ba na le ditlhohlo tša mopeleto ge ba ngwala taodišo ka ge ba sa tsebe go ngwala leleme la bona la gae. Se se hlolwa ke gore ba bangwe ba bona ba šomiša leleme le lengwe leo go sa ithutwego ka lona kudu, mohlala, go na le ba go šomiša leleme la isiZulu ka diphapošing gammogo le ge ba raloka mekgotheng. Le lengwe lebaka ke gore batswadi ka gae ba bolela dipolelo tša go fapana, seo se feleletša se hlakahlakantšha barutwana gomme ba se tsebe go ngwala leleme la gae la Sepedi. Letšhogo la go ngwala seo o se nago boitshepo ge o se ngwala le feleletša le go dira gore o be le lehloyo go thutwana yeo. Ka lebaka la go palelwa ke go ngwala mopeleto wa maleba le gore ke mantšu afe ao a momaganago le ao a kgaoganago, se se hlola mathata a gore molaetša wa sengwalwa o palelwe ke go fihla gabotse go baamogedi.Morutwana wa D o re ditlhohlo tše dingwe ke tšhomišo ya mararankodi a diinthanete, gomme yena o feleletša polelo ya gagwe ka mokgwa wo o latelago:Tlhohlo ye nngwe yeo barutwana ba kopanago le yona ge ba ngwala taodišo e hlolwa ke mongwalo wa mararankodi a diinthanete ka gore ge ba ngwala ga ba feleletše mantšu, seo ya ba setlwaedi diatleng tša bona le megopolong ya bona. Ba šomiša mongwalo wa go se felele goba wa ditlhaka tšeo e sego tša maleba tša Sepedi. Seo e ba mathata ge ba ngwala taodišo ka phapošing ka gore ba ngwala ka tsela yeo e fošagetšego.Morutiši o kopana le dithlohlo tša mopeleto tša barutwana ge a swaya ditaodišo, ka go realo, o ba kgakanegong ya go se tsebe gore morutwana o be a nyaka go ngwala eng.Morutwana wa B, C le D ba hlatholla gore:Barutwana le bona ba laetša go ba le kgakanego ge ba ngwala taodišo ka ge ba sa iphe nako ya gore ge ba šomiša mararankodi a inthanete ba ngwala mopeleto le maswao a nnete ka ge seo e le selo seo ba se šomišago letšatši ka letšatši. Barutwana ba šomiša tlogelo kudu ge ba ngwala melaetša ba šomiša mafarahlahla a leago. Chokoe (2014: 13) o thekga ntlha ye ge a re go ngwala lentšu ka kgomagantšho mola le swanetše go ngwalwa ka kgaogantšho, go tliša tlhalošontši gare ga mongwadi le mmadi. Seo se ra gore barutwana ba swanetše gore ba ngwale mopeleto wa maleba go efoga mathata a go se kwešišane.Morutwana wa C o hlatholla gore:Barutwana ba tla ka dikgaokgao sekolong ka lebaka la bolwetši bja Khorona. Barutwana ba fela maatla a go ngwala kgafetšakgafetša ka ge ba robja moko ke go tla sekolong ka dikgaokgao, seo se ba hlolela mathata a gore ba ikhumane ba ngwala mopeleto wa go fošagala ge ba ngwala mešongwanakelo ka diphapošing.Se se hlalošwago ka godimo ke gore ga go bonolo go barutiši/gadi go šetša mathata a barutwana le go ba fa thekgo ka o tee ka o tee gore ba kgone go lokiša mathata a mopeleto. O hwetša morutwana a kopana le ditlhohlo a le tee ka gae a dira mošongwana wa go ngwala gomme morutiši/gadi a ka se kgone go mmona ka ge a le gae. Barutwana ga ba šomiše dillathekeng tša bona go kgopela thušo go tšwa go barutiši/gadi ba bona. Barutiši ba kopana le ditlhohlo tšeo barutwana ba nago le tšona ge ba swaya matlakala a bona a mešongwanakelo ya go ngwala le go hlagiša.Morutwana wa E le wa F ba tlatša kgopolo ya morutwana wa C ka gore:Phapoši e tee e swere bana ba masometshela (60), bjale ka lebaka la leuba leo le aparetšego lefase ka bophara e lego Khorona barutwana ba hlophilwe ka dihlophanahlophana gore ba tle sekolong ka dikgaokgao ka go abelana. Se se tlogela barutwana ba bantši ba le kgakanegong ka ge mo kgweding morutwana a ka tla beke ye tee fela.Ka ge ka dinako tše dingwe ka magaeng a barutwana o ka hwetša tate le mma ba bolela leleme la gae leo le šomišwago tseleng eupša e se leo le šomišwago ka pukung goba go ngwalwa sekolong. Ka go realo, go ba boima go barutwana go tseba go ngwala mopeleto wa maleba, mafoko le tše dingwe ka tshwanelo. Barutwana ba re go ya sekolong ka mehla go ba thuša go kgona go ngwala ka ge morutiši/gadi a tla ba phošolla mopeletong.Naa barutiši/gadi ba šomiša mekgwa efe go le ruta go ngwala taodišo?Barutwana ba A,B,C le D ba laetša gore:Barutiši/gadi ba re ruta ka go re fa dihlogo tša ditaodišo gore re ngwale gomme ba re botša gore ge re thoma go ngwala re thome ka mmepe wa monagano, matseno le mafetšo.Mabokgoni a go ngwala taodišo a hloka peakanyo ya maleba ya ditemana le dikgopolo tša go nyalelana (Forrester le Anderson, 1992). Ka go dira bjalo taodišo ya morutwana e tla ba ye botse kudu ya go goga šedi ya mmadi.Naa le hwetša mathata kae ge le rutwa mopeleto?Morutwana wa A, B le F, ba tšweletša gore bothata ke gore ba bolawa ke thutelabogolo ka ge bona ba se ba thoma le Sepedi mephatong ya tlasetlase. Ba re bona ba be ba dira maleme a gae a mangwe e sego Sepedi. Ba re ba thomile Sepedi mphatong wa bone (4), ba be ba dira leleme la gae ka polelo ya Seisemane sekolong. Se se ba dira gore ba palelwe ke go ngwala mopeleto ka mokgwa wa maleba.Morutwana wa E o tšweletša taba ya gore yena ga a tsebe phapano magareng ga tlhakakgolo le tlhaka ye nnyane. O re yena o no ngwala fela. O tšwelapele ka gore ga a tsebe gore ‘o’ le ‘go’ di fapana bjang. Bothata ke gore ge a ngwala o dira phošo ye tee ka mehla. O re yena o hwetša Sepedi se le boima ebile a ka se sa se tseba ka lebaka la gore barutiši/gadi ga ba sa ruta, ba etšwe hloko fela go mešongwana ya go elwa le go gatišwa go iphološa go baetapele ba sekolo goba lefapha la tša maleme kgorong ya thuto.Morutwana wa D o tšwela pele ka go bolela gore mopeleto wa maleba gore o tsebje ke go bala dipuku tše dintši le go ngwala kgafetšakgafeša. O re bona ba senywa ke gore ga ba sa rutwa ba no fiwa mešongwana fela dithutwaneng tše dintši.Go ya ka Setatamente sa Pholisi sa Lenaneothuto le Kelo (SEPHOLEKE) (2012) mabokgoni a tšhomišo ya polelo ga a ikema ge go rutwa le go ithuta. Seo se hlola mathata a mopeleto ka ge barutiši/gadi ba sa fiwe nako ya go ruta mopeleto fela eupša go ya ka SEPHOLEKE a swanetše gore a logaganywe le mabokgoni a mangwe dithutong.Dikarabo tša barutiši ge ba botšišwa tše di latelago:Naa leuba la bolwetši bja Khorona le ama bjang mopeleto wa barutwana?Morutiši wa A le B ba re gore ba fihlelele barutwana le go bona bao e lego gore ba ka ba ba na le ditlhohlo tša mopeleto ge ba ngwala, go ba boima ka ge barutwana ba etla sekolong beke ye tee mo kgweding. Morutwana o kgona go fetša ngwaga ka moka a sa tsebe selo ka ga go ngwala mopeleto wa maleba ebile morutiši/gadi a sa kgone go mo fihlelela go mo thuša mathateng ao. Morutiši/gadi o lemoga mathata ao ge a swaya matlakala a barutwana ao ba a hlagišitšego.Morutiši/gadi B o tšwela pele ka gore barutwana ba hloka bokgoni bja polelo. Ga se ba itlwaetša go bolela le go ngwala leleme la Sepedi ka bokgwari. Le ge ba rutwa ga ba tšweletše bokgwari bja go bolela polelo ya go hlweka ya go hloka metswakotswako ya maleme a mangwe a šele. Ba rata go araba dipotšiso tša Sepedi ka maleme ao. Barutwana ba swanetše go itlwaetša go bala ka tsinkelo le go ngwala kgafetšakgafetša gore ba tle ba kgone go ngwala mopeleto wa maleba.E ka ba le na le SEPHOLEKE?Morutiši/gadi wa A le B ba bolela gore ba na le tokomane ya SEPHOLEKE ebile se ba thuša go itokišetša thutwana ya barutwana ge ba eya phapošing. Ba tšwela pele ka go bolela gore SEPHOLEKE se ba thuša ka go ba bontšha mehuta ya mabokgoni a go ruta le go ithuta, kabo ya nako le mekgwanakgwana ya go ruta thutwana ya Sepedi Leleme La Gae. Se ba fa lenaneothuto le mekgwa ya go ruta polelo. Magato a go theeleša, a go ngwala, go swana le ditaodišo le go bala, go bolela, go hlagiša le go bogela.Le ge go le bjalo SEPHOLEKE (2012) se hlaloša gore mongwalo wa maleba o swanetše o be le tšhomišo ya maswaodikga, mehuta ya madiri, mahlaodi, mahlathi go fa kgopolo ye e itšego ya go tanya šedi. Se se ra gore go šomiša maswaodikga go bohlokwa kudu, ka ge a dira gore lefoko le kgone go ntšha kgopolo ya go kwagala.Naa Kgoro ya Thuto ya Motheo, ke eng seo e thušago ka sona thutong ya Sepedi Leleme La Gae?Morutiši/gadi A le B ba bolela gore ba kgoro ya thuto bao ba hlokometšego Sepedi Leleme La Gae ba fela ba etela dikolo go hlokomela ge eba dilo di sepela gabotse. Ba bolela gape gore ba lekola barutiši/gadi fao ba ba fahlošago goba sedimošago ka tše dingwe tša mabokgoni a go ruta Sepedi Leleme La Gae. Ba bolela gore ba ba fa maele a gore ba thuše barutwana bjang go lokiša mopeleto ka phapošing.E ka ba le fa barutwana dipoelo ge le feditše go swaya mešomo ya bona?Barutiši/gadi A le B ba bolela gore ba fa barutwana dipoelo go mešomo ka moka ya semmušo le yeo e sego ya semmušo. Barutiši/gadi ba ka moka ba gatelela gore ba tšwa le leleme la Sepedi kgole, ba le nyantše letsweleng, ba ithutile lona yunibesithing ebile ba na le mengwaga ba ruta mphato wa seswai (8) go fihla go wa marematlou (12). Le ge go ipontšha gabotse gore barutiši/gadi ba tloga ba le ba ba hlwahlwa lelemeng la Sepedi, eupša taba ya go se fe barutwana dipoelo le yona e na le seabe phošagalong ya mopeleto wa morutwana. Go fa dipoelo barutwana go ba thuša go ngwala mopeleto wa maleba go lebeletšwe dibopego le melao ya tšhomišo ya polelo nakong ya magato a go ngwala.Le ile la re ge le ruta bana la gatelela taba ya mopeleto?Morutiši/gadi B o bolela gore go gatelelwa mopeleto kudu, ka ge mantšu a mangwe a sa ngwalwe ka tsela yeo a bitšwago ka gona, mohlala ba fa lentšu le ‘kwešišo’ gore barutwana ba bantši ba ngwala “kwišišo” e le ka tsela yeo e kwagalago ka gona ge e hlabošwa.Barutiši/gadi A le B ba tšweletša gore bothata bjo bogolo bjo bo hlolago phošo ya mopeleto go barutwana ke gore ga ba otlwe ge ba ngwadile ka mopeleto wo o fošagetšego gomme se se dira gore barutwana ba se tšeele mopeleto hlogong. Ka ge se se sa ame meputso ya bona, gammogo le gore ba kgoro ya thuto ba tla re ba fiwe meputso ba tšwele pele. Taba ya gore mabokgoni a polelo ga se a ikema le yona e kgatha tema mo bofokoding bja barutwana bja go kgona go ngwala ka ge barutiši/gadi le bona ba hlokomologa mabokgoni ao.DitšhišinyoSEPHOLEKE se akaretša ditšweletšwa tša tirišano go lebeletšwe polelo, poledišano, goba potšišotherišano gore barutiši/gadi ba gatelele magato a go ngwala ge ba ruta e le go beakanya, go ngwala sengwalwakakanywa, go boeletša, go hlokola, go phošolla le go hlagiša. Barutiši ba swanetše go gatelela gape dibopego le maswaodikga, mopeleto, retšistara, setaele le segalo, kgetho ya mantšu, sebopego sa lefoko le go ngwala temana. Batswadi ba swanetše go tšea karolo ka gare ga thuto ya bana ba bona ka go ba ruta go ngwala mopeleto wa maleba.Barutiši/gadi ba ka itlhamela pakana moo go tla rutwago barutwana mopeleto le go ngwala ka ge mabokgoni a a sa ikema ka noši. Pakana yeo e ka ba pele ga ge sekolo se tsena goba ge se etšwa. Ba ka ngwadiša barutwana kgafetšakgafetša mešongwana ya ditšweletšwa tša tirišano go ba tlwaetša go ngwala mopeleto wa maleba. Barutiši/gadi ba ka kopana le batswadi ba barutwana go thušana gore ba kgone go fenya bothata bjo. Barutiši/gadi ba ka tšea dinomoro tša megala tša batswadi ba barutwana go hlama sehlopha sa dikgokagano tša leago, ba direla barutwana mešongwanakelo ya go se gatišwe, ba romela bana go tšona yeo ba tla e dirago gae ge ba sa emišitšwe go tla sekolong ka ge ba eya ka dikgaokgao. Barutiši/gadi ba ka gatelela go ruta barutwana mopeleto le gore ge go ngwalwa ba latele magato a go ngwala ao a tšweletšwago ke SEPHOLEKE. Ba ngwale mmepe wa monagano gore ba kgone go tšweletša dintlha tšeo ba tlogo ngwala ka tšona le go dira dinyakišišo mabapi le hlogo yeo go ngwalwago ka ga yona. Ba gatelele bohlokwa bja go ngwala mmepe wa monagano pele morutwana a ngwala taodišo. Go swanetšwe go rutwe kago ya mafoko le ditemana, le bohlokwa bja go ngwala ditemana tša maleba gammogo le gore ditemana tšeo go swanetše dintlha tša tšona di nyalelane. Barutiši/gadi ke batho bao ba nago le khuetšo ye ntši go barutwana ka ge ba phela le bona nako ye telele. Barutiši/gadi ba go ruta leleme la Sepedi ba swanetše go ba le lerato lelemeng le gomme ba bolele Sepedi seo se hlwekilego ge go rutwa goba go bolelwa le barutwana. Se se ka hlohleletša barutwana go rata leleme le la Sepedi.Barutwana ba swanelwa ke go ba le lerato lelemeng la Sepedi, ba se ke ba jewa ke dihlong le go le tšeela fase. Ba swanetše go botšiša moo ba sa kwešišego gomme ba se tšhabe selo. Go botšiša dipotšišo go ka thuša barutwana go oketša tlotlontšu ya bona. Ba swanetše ba kgopele batswadi ba bona gore ba ba rekele dipukuntšu tša Sepedi gore ba tle ba kgone go lebelela mantšu ao ba sa a tsebego. Ge go fetšwa go ithutwa magato a go ngwala ditaodišo, barutwana ba swanetše go lebeledišiša gabotse, ba ngwale go bona gore ba palelwa kae gore ba kgone go dira diphošollo. Ba ithute go hlatholla hlogo yeo ba e filwego. Barutwana ba swanetše go thala mmepe wa monagano gomme ba ithute go ntšha dintlha tšeo ba ilego go ngwala ka tšona. Ba swanetše go kgona go nyalanya dintlha tšeo go ngwalwago ka tšona.Barutwana ba ka ithuta go kgetha mantšu ao ba tlago go a šomiša. Ba ithute go ngwala sengwalwakakanywa pele ba efa morutiši/gadi taodišo ya go felela. Ka tsela yeo ba tla kgona go bona diphošo tša bona gomme ba di phošolla pele ba fa morutiši/gadi mošomo wa bona. Barutwana ba swanetše go itlwaetša go bala dipukwana tša go fapafapana e sego tšeo ba di filwego fela. Ka tsela yeo ba tlo kgona go oketša tlotlontšu ya bona le go kgona go bona ka mokgwa woo bangwadi ba bangwe ba ngwalago ka gona.Batswadi ba ka hlohleletša bana ba bona go šoma ka go ikemišetša dithutong tša bona. Ba ba hlohleletše gore ba dule ba bala, le ge e kaba kuranta goba dipuku tša mephato ya fase ka ge ngwana a ka ithuta se sengwe go tšwa go tšona. Se sengwe gape ke gore ba ka lebelela mešomo ya bana nako le nako gomme ba ba thuše mo ba palelwago. Batswadi ba ka fela ba eya dikolong go bolela le barutiši/gadi ba bana ba bona gore ba tle ba kgone go thekga bana gore ba tle ba kgone go tšwelela gabotse dithutong tša bona. Batswadi ba ka thušana le barutiši/gadi go ba hlokomela le go ba thuša ka go ba bontšha mopeleto wa maleba le go ba leletša mogala go thuša mo ba sa kwešišigo gona. Batswadi ba ka thuša go saenela barutwana mešomo yeo ba e dirago gae ba e filwego ke barutiši/gadi go hlatsela gore ba tšere karolo.Barutiši/gadi ba bolela gore ba kgoro ya thuto ya motheo ba ka ba fa thekgo ye e lekanego ka go etela sekolo kgafetšakgafetša, le go lekola mešongwanakelo dipukung tša barutwana le go lekola faele ya morutwana le ya morutiši/gadi, le go ba fa maele dithutong tša morutwana. Kgoro ya thuto ya motheo e fe barutiši/gadi maatla a gore ba rute Sepedi se ka mafolofolo ka gore ge ba dira dithuto tša mafelelo a beke le ge dikolo di tswaletše ba tsenye le thutwana ya Sepedi ka ge dithutwaneng tšeo Sepedi ga se gona. Se se dira gore barutwana ba nagane gore Sepedi ga se bohlokwa. Ka gona, se se fetša barutiši/gadi le barutwana maatla ka ge ba bona nke Sepedi ga se bohlokwa. Ge ba kgoro ya thuto ya motheo ba ka tsenya Sepedi dithutwaneng tšeo di kgathago tema mafelelong a beke goba ge dikolo di tswaletše, se se tla fa barutiši/gadi le barutwana tlhohleletšo ye kgolo. Barutiši/gadi ba akanya gape le gore thutapolelo e swanetše e boe gape go ba mabokgoni ao a ikemego. Se se tla kaonafatša mopeleto wa barutwana. Barutwana ga ba sa rutwa mopeleto le thutapolelo ka kakaretšo ka lebaka la gore ke mabokgoni ao a sa ikemago gomme a swanetše go logaganywa ka gare ga mabokgoni a go bala le go bogela, go ngwala le go hlagiša, gammogo le go theeletša le go bolela. Se se nola barutiši/gadi moko wa go tsenelela go ruteng thutwana ye ka ge le ka gare ga matlakalapotšišo thutapolelo e abelwa meputso ye mennyane kudu yeo e ka se amego barutwana ka selo. Barutiši/gadi ba laeditše gore bona ba ganelela le go gatelela go ruta dikarolo tšeo di tšwelelago ka gare ga matlakalapotšišo gore barutwana ba tšwelele mafelelong a ngwaga.ThumokakaretšoKgaolo ye e file maele a gore go ka fenywa bjang ditlhohlo tša mopeleto le mongwalo wa barutwana ge go ngwalwa taodišo. Go tloga go ipontšha gabotse gore barutiši ba ruta barutwana mopeleto le magato a go ngwala ditaodišo eupša bothata ke gore barutwana ba palelwa ke mopeleto wa maleba ka gore ga ba tle sekolong ka mehla ka lebaka la bolwetši bja Khorona. Taba ye nngwe ke go re barutwana ba bangwe ga ba dule le batswadi bao ba bolelago Sepedi ka moka. Ka gona, go ba le kgonagalo ya gore ka gae go bolelwa malementši. Le lengwe la mabaka ke gore ga se ba thoma ka go ithuta Sepedi mephatong ya tlasetlase, ba thomile dikolong tša go šomiša Seisemane fela. Ge ba eya mephatong ya go latela ba tloga dikolong tšeo go ya go tše dingwe fao go ithutwago leleme la Sepedi. Ditlhohlo tša mopeleto di hlolwa gape ke gore ge ba šomiša mararankodi a diinthanete ga ba šomiše mongwalo wa maleba ba šomiša tlogelo ya diripa tše dingwe tša mantšu dinakong tše dintši. Se ke sona se dirago gore ditaodišo tša barutwana di seke tša ba tša maleba.SEPHOLEKE ke pukutlhahlo ya morutiši/gadi yeo e laetšago mešomo ka moka e swanetšwego ke go fiwa barutwana go akaretšwa le mešomo yeo e lego mabapi le mabokgoni a go ngwala le mabokgoni a tšhomišo ya polelo ao a sego a ikema, a swanetše go logaganywa ka gare ga mabokgoni a mangwe. Go ngwala setšweletšwa sa taodišo go šomišwa bjalo ka letlakala la boraro dikolong fao barutwana ba swanetšego go latela magato a go ngwala le mopeleto. Ge morutiši/gadi a ruta barutwana o swanetše go logaganya mabokgoni a mopeleto le mabokgoni a mangwe dithutong ka ge a sa ikema. Se se ama barutwana kudu ka gore ga ba bone bohlokwa bja mopeleto gomme ba feleletša ba ngwala mopeleto wo o fošagetšego ge go ngwalwa ditaodišo. MethopoChokoe, S.J. 2014. ‘Tlhalošontši ya Mongwalo: Go Ngwala se se sa Šupšego. Pampiri ya Khonferense ya go se Phatlalatšwe.’ Sovenga: University of Limpopo. Department of Basic Education. 2012. Setatamente sa Pholisi sa Lenaneothuto le Kelo, Mephato 10-12: Kakaretšo ya Leleme La Gae. Republic of South Africa: Government Printing Works.Department Of Education. 2007. Subject Assessment Guidelines for Educational Broadcasting Corporation, 2004, Constructivism as Paradigm for Teaching and Learning, Thirteen Education. (Online). Available on:
http://www.thirteen.org/endonline/constructivisim/indeš.html
. Forrester, K. & Anderson, T. K. 1992. Reading, then Writing from Source Essay. New York: McGraw Hill.Murray, D, 2004. A Writer Teaches Writing. Boston: Thomson Heinle.Murray, S & Johnson, L. 1994. Writing to Learn, A Coarse in Writing for Academic Purpose. Randburg: Hodderton and Stoughton.Swanepoel, C.G.E. 1990. An Approach to Teaching the Writing of Argumentative Essays. Thousand Oaks: Sage.Kamano ya Teori ya Karl Marx go tša Dipolitiki le Ekonomi Papading ya M.S SeruduKelelagobediSesheng Lerato Matibidi
Humanities
University of Johannesburg
Johannesburg, South AfricaMatsenoSošiolotšikhale e lego tša leago ke lentšu le legolo la go amanywa le teori ya Marx (1977). Ka gona, teori ya Marx e šetša kudu go dintwa magareng ga dihlopha tša maemo a godimo le a magareng ge go lebeletšwe go tša ekonomi. Marx o šišinya gore ekonomi ke tšhušumetšo ye kgolo setšhabeng. Gantši go bontšha gore bohumi bo sepedišana le semelo sa motho gore ke wa sehlopha sa mohuta ofe sa batho. Ka fao teori ya Marx e amana le go lebelela kgatelelo yeo e hlolwago ke batho ba maemo a godimo goba ba maemo a fase. Ke lona lebaka leo le hlolago ntwa ya motheo mabapi le dihlopha tše tše pedi. Ka kakaretšo, kgopolo ya dikgohlano e a emišwa le go šomišwa ga motsemošate le mmušo wa gona. Mmušo wo o fela o oketšega le go fokotša ga dikolo goba bašomi, le go šomiša mekgwa ye mebotse e le gore go fokoditšwe le go tloša mehuta ya go hloka toka, ba hloka go bopa mekgatlo le go phuhlamiša mmušo wo o lego gona.Marx (Op cit.) o dumela gore tlhahlobo ya ekonomi ya tša leago le ya tša dipolitiki ya bokapitale (capitalism) ke lebakakgolo la tša kgopolo ya dikgohlano. Phetogo ya setšhaba, ke tshwanelo ya popego ye bohlokwa ya bokapitale bjo bo lego gona lefaseng ka bophara. Tshepedišong ye, mokgwa wa go hlagiša le go fana ka dithoto tša go swana le mobu, feme ya theknolotši le tshepedišo ya dikoloi tša batho ba palo ya tlasana ke wona wo o tšwelelago kudu. Sehlopha se sa batho ke sehlopha sa maemo a bokapitale. Tšhomišano ya mešomo ya setšhaba e etiša pele mešomo ya moruo e lego tlhokego yeo e sa tlwaelegago ya go thekga setšo seo se ikemego ka noši. Marx (1977) o šišinya gore mekgatlo ka moka yeo e lego ka fase ga bokomonisi (communism) bjo bo tšweletšwago ke tša dithoto, e dirilwe ka tsela yeo e tlo tšweletšago tše dibotse le tše dintši go sehlopha seo se lego se sennyane sa batho. Kgopolo ye e ka šomišwa go kwešiša gore tša dikoloto di ka lebišwa phetogong ya setšhaba bjang go fihlela ga bjale, le gore na batho ba šomišwa gampe bjang ka fase ga botho.Ge Adams (2012: 342), a tsopolwa o re:“The social approach is the interpretation of literature in its broader social context. In that case, sociological theory is defined as a set of interrelated ideas that allows for systematisation of knowledge of the social world.”“Mokgwa wa leago ke tlhathollo ya dingwalo ka seemo sa tšona se se nabilego sa leago. Boemong bjoo, kgopolo ya tša leago e hlalošwa e le sehlopha sa dikgopolo tšeo di nyalelanago le tšeo di dumelelago go rulaganywa ga tsebo ya lefase la tša leago.”Ka go realo go šišinywa gore tlhathollo ya dingwalo tša poledišano ke setlabela se bohlokwa setšhabeng ka bophara ka mokgwa wa go hlaloša dingwalo tša go fapana le tša setšhaba. Ka fao, thuto ya tša leago e hlalošwa bjalo ka seswantšho sa dikgopolo di kopantšwe gape di dumelelana le go swarwa ga tsebo ya lefase la setšhaba. Tsebo yeo, e šomišwa go hlaloša lefase le go gatela pele tša bokamoso bja lefase la setšhaba. Ka go realo, kgopolo ya poledišano setšhabeng ke mokgwa wo o raraganego wa boraditsebi le mokgwa wo o šomišwago go sekaseka le go hlaloša thutokgolo setšhabeng.Go laeditšwe gore teori ya bomaksisimo e bontšha maikutlo go dumela gore ekonomi ditšhabeng e bontšhwa e le motheo wo bohlokwa kudu go tša dipolitiki le tša bokgabo bja setšo. Swanepoel (1990: 52) ge a bolela ka bokgabo bja setšo o re:“Literature in this sense expresses economic relations. In that case, the Marxist approach provides a complete position on society and life as a whole.”“Dingwalo ka kgopolo ye di tšweletša dikamano tša ekonomi. Boemong bjoo, mokgwa wa bomaksisimo bo fa maemo a feleletšego setšhabeng le bophelo ka kakaretšo.”Se se ra gore dingwalong go hlalošwa dikamano tša moruo wa ekonomi setšhabeng. Ka gona, bomaksisimo bo laetša ka botlalo boemo bja setšhaba le bophelo ka kakaretšo.Ka go realo, go lebeletšwe kudu tlhokomelo go feta kamano mabapi le tša moetlo wa tša ekonomi le moruo e lego bodiidi le tlhokego ya mešomo. Ka ge bothakga bo utollwa le go bonagatšwa setšhabeng, se se laetša gore mokgwa wo o swanetše gore setšhaba se kwešiše boithati le dikarolo tša wona gape le go kwešiša gore motho o itshwara bjang setšhabeng. Ka go realo go gopolwe gore ka dinako tšohle go dirišwa maemo a setšhaba. Godimo ga fao, kamano ya setšhaba e šušumetša motho ka polelo ya gagwe le ditlhalošo. Ka gona, se se dumelela motho gore a tšee karolo ya yo mongwe. Kgaolong ye go tlo tsinkelwa kudu maikutlo mabapi le tša leago, ka tšhomišo ya papadi ya Kelelagobedi (1983) ya go ngwalwa ke M.S Serudu.EkonomiMaemong a mantši go lebelelanwe le tlhobaboroko le mathata a mmalwa tabeng ya tša ditšhelete le go nolofatša ga bophelo bja batho. Ke ka lebaka leo ekonomi e ka hwetšwago e le bothata bjo bogolo papading ye e kgethilwego ya Kelelagobedi (1983). Papading ye, Kelelagobedi o tshepišwa tšhelete mabapi le ge a ka kgona go dira seo a se laetšwego ke kgoši Lenkwe go ba mahlo le ditsebe tša pušo ya gagwe. Kelelagobedi o kgona go ithekela diphahlo tša ka ngwakong le terata go dira legora ka lapeng la gagwe. Go ya ka se go ka thwe, ke sona se se ka šomago bjalo ka bopaki bja gore tša ekonomi di sepedišana bjang le tšhelete.Tša ekonomi di tšewa hloko kudu go feta tša politiki bjalo ka saense ya bohumi yeo go yona go ithutwago mokgwa wa go tšweletša, go šomišwa le go kgoboketša tša bohumi. Ka fao ekonomi ke tshepedišo ya mekgatlo yeo e thušago goba go tsenya letsogo mešomong ya go tšweletša le go abelana ka dithoto le ditirelo setšhabeng. Adams (1988: 90) o hlaloša gore:“Economy is regarded as a science of wealth which studies the process of production, consumption, and accumulation of wealth. An economy is a system of organizations and institutions that either facilitate or play a role in the production and distribution of goods and services in a society.”“Ekonomi e tšewa bjalo ka saense ya lehumo yeo e go yona go ithutwago tshepedišo ya tšweletšo, tšhomišo le kgoboketšo ya lehumo. Ekonomi ke tshepedišo ya mekgatlo le ditheo tšeo di nolofatšago goba di kgathago tema tšweletšong le kabo ya dithoto le ditirelo setšhabeng.”Ka go realo, ke gore ekonomi ke boemo bja naga goba lefase mabapi le maruo goba tšhomišo ya tša ditšhelete.DipolitikiGo ya ka pukuntšu ya Horny (1979: 301), dipolitiki ke mediro goba mešomo mabapi le go fihlelela le go šomiša maatla setšhabeng. Ke kokwane ye e nago le khuetšo ye maatla ebile e lebanego le pušo ya naga (Maila, 2006: 24). E laetša ka mo batho ba bušwago ka gona.Billman (1980: 263) ge a tsopolwa o hlaloša gore:“The term ‘political issues’ refers to controversies debated within the political system everything from divisive social issues such as abortion, to taxation and government spending.”“Lereo le ‘ditaba tša dipolitiki’ le šupa dingangišano tšeo di ngangišanwago ka gare ga tshepedišo ya dipolitiki, selo se sengwe le se sengwe go tloga go ditaba tša leago tšeo di aroganyago tše bjalo ka go ntšha mpa go ya go motšhelo le tšhomišo ya tšhelete ya mmušo.”Go tšwa setsopolweng sa ka godimo, go ka phethwa ka gore dipolitiki ke sete ya mediro yeo e amanago le go tšea diphetho ka dihlopha goba dibopego tše dingwe tša dikamano tša maatla magareng ga batho ka mong, go swana le kabo ya methopo goba maemo a itšego. Gantši politiki e mabapi le pušo, motšhelo gammogo le kabo ya methopo nageng ka bophara.Ntlheng ye go lemogwa kgoši Lenkwe a ikemišetša go tiiša bogoši bja gagwe ka go šomiša Kelelagobedi. Godimo ga fao, dipolitiki di bapala karolo ye bohlokwa le go fetiša ka ge Mmaphuti a le kgahlanong le nnete ya gore monna wa gagwe Kelelagobedi o swanetše go tšea mošomo wo Lenkwe a nyakago go mo fa wona. Se se laetša gore taba ya Mmaphuti ga e na maatla. Sa go nyamiša le go feta ke taba ya gore molekane wa gagwe o feleletša a dira gore morwa wa bona a wele mathateng mo a hlaselwago ke dithaka sekolong.Mmaphuti o thekgwa ke Napšadi le Maite ka ge ka dinako tše dingwe ba be ba bolela ka Modimo gomme e le gona ge a kgomotšega. Go itaetša gape gore go na le ka mokgwa wo o amanago le dipolitiki gegofelwa go bonwa batho ba motseng wa Tlhapetsane ba sa rate seo kgoši Lenkwe a botšago motse wa gabo. Ke ka lebaka la gore kgoši Lenkwe o fa bathobašweu naga le maruo a setšhaba gomme se se hlola mmudubudu magareng ga gagwe le maloko a mangwe a setšhaba ao a sa kwanego le taba ye.Poledišano magareng ga badiragatši/baanegwaGo teori ye ya sošiolotšikhale, poledišano ke setlabela se bohlokwa kudu. Se se amantšhwa le tša leago ka ge go swanetše gore go be le poledišano go tša leago. Jacobs (2015: 14) ge a tšweletša tša leago le dipolitiki o laetša gore poledišano e bohlokwa setšhabeng gomme le taetšo ya botho gore mo go lego batho go swanetšwe go be le poledišano yeo mo go yona go tlo bago le tharollo. Yena ge a tsopolwa o bolela gore:“Retaining Marx allows for the understanding of communication through the overall scheme of social relations. Marx carves very distinct notions of class, but the characterization of the experience and unique position of the middle class demonstrates thematic orders of the social.”“Go boloka maksisimo go dumelela kwešišo ya kgokagano ka dikamano tše di fapafapanego tša leago. Marx o betla dikgopolo tše di fapanego kudu tša maemo, eupša go hlalošwa ga phihlelelo le boemo bja moswananoši bja maemo a magareng go bontšha ditaelo tša morero tša leago.”(Jacobs, 2015: 14)O laetša gape le gore go histori, bohlale bja Marx (1977) bo ka šomišwa go kgetholla tikologo ya poledišano ka ditaetšo tša sehlophakgethollo. Ye ke karolo ye bohlokwa ya dikamano tša setšhaba tikologong. Ntlha ye e ka šomišwa go emela se se bolelwago ke Marx go lebeletšwe tša poledišano. Le ge go le bjalo poledišano ye ya Marx e sa hloka šedi, ka ge e bonwa e tšweletša seabe le kgopolo ya gagwe ya poledišano. Ditsebi tše dingwe di lemoga gore Marx a ka ba le tlhohleletšo go tša poledišano.Kgopa (2015: 4) o hlaloša poledišano bjalo ka setlabela se bohlokwa kudu ka ge go lemogwa mongwadi a bontšha poledišano magareng ga baanegwa ba gagwe. Marx (Op cit.) o kwana le seo, mola Cohen (1973: 62), a re:“Dialogue describes the conversation as a style that is designed to fit in with its texts together with the reasons they say under it.”“Poledišano e hlaloša go boledišana bjalo ka setaele seo se hlamilwego go dumelelana le dingwalwa tša yona gammogo le mabaka ao di a bolelago ka fase ga yona.”Thekniki ya poledišano ke ye bohlokwa ka ge e laetša go kwana le go sa kwane ga badudi le babuši ba naga ya Tlhapetsane. Ka fao, go na le mekgwa ye mmalwa ya go bontšha gore poledišano e bohlokwa. Se se bonala gabotse ka go laetša mokgwa woo poledišano e ralokago karolo ye bohlokwa setšhabeng sa Tlhapetsane.Ka go realo, poledišano e ka tšweletšwa ka dintlha tše di latelago:Tswalano ya poledišano le thulanoThulano ya tše dingwe tša tšeo di tšwelelago mo papading ya Kelelagobedi (1983) e bonagala ge Mmaphuti a bolela le Kelelagobedi gomme go se na kwano bjalo ka monna le mosadi. Seo ba se dirago ke go no phela ba fošana ka noga e phela, ga nke ba ntšhetšana la mohlagare. Se se bonala kudu ge Mmaphuti a leka go lemoša goba gona go kgala Kelelagobedi ka go hlankela kgoši Lenkwe ka ge seo se ka mo tsenya mathateng. Kelagobedi o bonala e le motho wa manganga e le go rata go lekana le batho bao ba nago le tšhelete. Babadi ba tla lemoga se, poledišanong ye e latelago:MMAPHUTI: Mmolai tena, o mpolaetše ngwana.KELELAGOBEDI: (O dula fase gare ga kgakanego) O se ke wa nkgafela! Ke go bolaetše ngwana ge ke dira eng?(Serudu, 1983: 83)Mmaphuti o thulana le monna wa gagwe morago ga gore a tsene ka ngwakong a etšwa maitišong a gagwe. Thulano ya bona e hlola ke go gobatšwa ga ngwana wa bona Lesetša ka ge a bethilwe ke dithaka sekolong mabapi le tiro yeo tatagwe a e direlago Lenkwe ya go ba mahlo le pušo ya gagwe, ka ge e dirile gore banna ba bangwe ba motse ba rakwe. Mosadi wa Kelelagobedi o lekile go kgala monna wa gagwe eupša a se mo theeletše, ka go realo ditaba ga bjale di eme ka le lengwe.Thulano e tšwelela gape ge Kelelagobedi ba mmelaela gore a ka ba a diša marena a mabedi e lego sehlopha sa maganagobušwa (Noko, Tlaleng, Lesegafela le banna ba bangwe ba motse) ke sehlopha seo. Babadi ba tla lemoga se, poledišanong ye e latelago:KELELAGOBEDI: (O thoma go selekega) Leo ga se la ka ke la gago. Le reng nke le ntakane banna le amogetšana ka nna bjale ge ke re ke tšweletša tšhišinyo ya ka? Gape ga le re go tšwa molomong la nama la rereša, lentšu ke kota le a betlwa.TLALENG: Re a go kwa. Se re se ganago ke go kwa nke o emelela Lenkwe o re ga se yena a rakilego banna bale ba gešo motseng wo.KELELAGOBEDI: (Ka pelong o na le pelaelo) Go thoma neng ke emelela Lenkwe?(Serudu, 1983: 73)Kelelagobedi o thulana le Tlaleng le banna ba bangwe ba sehlopha sa maganagobušwa mabapi le go kwala nke o thekga seo se dirilwego ke Lenkwe go ba bangwe ba banna ba motse wa Tlhapetsane bao e lego gore ba rakilwe motseng wo. O leka ka maatla gore banna bao ba se lemoge seo e lego sona empa ka ge e le motho e se kgomo o swarwa ka leleme.Tswalano ya poledišano ya batho bao ba bolelagoGo tlo lebelelwa ka moo badiragatši goba baanegwa ba papadi ye e kgethilwego ba kgonnego go tšweletša tswalano ya bona ka go boledišana. Go tlo lemogwa Noko le Tlaleng ba bolela ka Kelelagobedi le seo a tla se bonago ka go theeletša ditaba tša bona. Mokgwa ke gore ba kwa ba sa mo tshepe gore o na le bona morerong o motee goba a ka tšwa a ba gama diganong gomme a tšea ditaba tša bona a di iša go kgoši Lenkwe. Maikemišetšo a magolo e le ge Kelelagobedi a ile a kwa seo Noko le Tlaleng ba se bolelago mabapi le kgoši Lenkwe ka ge a ile a mo kgopela gore e be ditsebe le mahlo a gagwe.Diema tšeo di šomišitšwego go poledišano tša go ama ekonomi, dipolitiki le tša leagoDiema tše di latelago di hlaloša gabotse gore lehumo la polelo le bohlokwa le gore poledišano ke setlabela se bohlokwa mo setšhabeng. Kudukudu ge o ka hwetša o le motho yo a emelago setšhaba sa motse wo o itšego. Go bontšha gore moetapele o bolela selo seo a se tsebago go tla letelwa gore a šomiše bokgabo bja polelo go setšhaba le bakgomana ba gagwe. Diema tše di latelago ke tšeo di tšwelelago go papadi ye ya Kelelagobedi (1983) gomme di nyalelana le morero wa kgaolo ye. Tšona di laetšwa ka mo go latelago:
• Epiša motsomi sebata matšatši a le hlwele bohle.
Rakoma (1979: 129) o hlaloša seema se ka gore ke go thuša motho bothateng le bonabeng bja gagwe, ke go tiiša kagišano le kwano magareng ga bona. Kelelagobedi ga se a eme le seo mosadi wa gagwe Mmaphuti a lekago go mo lemoša sona ka go dumela go hlankela kgoši Lenkwe. Mmaphuti o botša monna wa gagwe gore o goboša peu ya gabo. Ka go realo, Kelelagobedi le Mmaphuti ga se gwa ba le kwano magareng ga bona ka ge Kelelagobedi a amogetše tiro yeo a e fiwago ke Thoka go tšwa go kgoši Lenkwe. Ge nkabe ba ile ba kwana le pele nkabe Mmaphuti a sa ba a itshola gore o nyalelwang ka ge go ekwa a re “lenyalo le mpontšhang”.
• Bomeno mašweu mabolaya ba sega.
Kelelagobedi a ka bolaya motho e le ruri, ka ge go bonwa a le lapeng la Noko gomme a utswa ditaba ka tsebe gore a tsebe go yo di botša Lenkwe. Banna bao ba lego ga Noko ba bolela ka malalakwaetše ao a gašitšwego ke kgoši Lenkwe. Maanomagolo e le gona go mo phuhlamiša pušong ya gagwe. BoNoko ka go se tsebe seo Kelelagobedi a lego sona, ke ge ba mmotša ba holofetše gore mohlomongwe o tla tla ka maano a makaone a go rarolla komatona ye. Kelelagobedi o re go tšwa ka lapeng la Noko, a tšama a bolela a le tee a re go se tsebe yena ke kotsi. Ke mo go bonwago banna bao ba bolela ba lokologile ge ba bolela le morara yo ba rego ke Kelelagobedi.
• Tlhakoleng go a sepelwa, tau e ja mohlalelwa.
Kelelagobedi o re go tšwa lapeng la Lenkwe a feta lapeng la Noko gomme a hwetša banna ba bolela ka go hwenahwena goba gona go sebaseba. Kelelagobedi a thoma go ba le maseme gomme a feta ka mo lapeng leo. Maikemitšešo e le go phethagatša modiro wa gagwe wa go ba ditsebe le mahlo a kgoši Lenkwe. Go fihleng ga gagwe Kelelagobedi o theeletša seo se bolelwago gomme o ba le tsebo ya gore banna ba ba bolela ka eng. Morago ga moo Kelelagobedi a botšiša banna bao ka go ba nyaka diganong. O ba dira ditlaela ka go ba tšhela moya wo mobe wa gore ba tsoše lehloyo dipelong tša batho. Ba tla thoma ka go nyakišiša ka tša ditšhelete tšeo ba di ntšhago gore di feletše kae. Kelelagobedi o ba holofetša ka maaka a gore ge ba ka dira seo a ba botšago sona, Lenkwe a ka fologa setulong sa bogoši efela yena o tseba maikemitšešo a gagwe.
• Nkokgolo, go dupa ga e go tsebe.
Motho ga a tsebe gore ke neng mo a tlo welago ke madimabe. Ge nkabe banna ba ba dutšego lapeng la Noko ba ile ba tseba gore Kelelagobedi a ka se ba thuše ka selo, nkabe ba se ba bolela phatlalatša ka go senya boetapele bja kgoši Lenkwe. Kelelagobedi o šunya nko go bona gore a ka phethagatša modiro wa gagwe bjang. Noko, Phatlana le Lešeleba ba feleletša ba wela mathateng ba swarwa ke banna ba Moruleng ba maiseise.
• Lesogana le le sa etego le nyala kgaetšedi.
E rile ge letšatši le fihla la gore Kelelagobedi le boNoko ba kopane, ya ba le gore ba ntšha seo se ba hlobaetšago mabapi le bogoši bja Lenkwe. Lesegafela o tliša sello sa gore kgoši Lenkwe ga a nyake bana ba bona ba yo itsomela mešomo yeo ba e ratago ka ge a nyaka ba yo šoma ka lapeng la gagwe. Ka yona tsela yeo ba ka se hwetše basadi go tšwa dileteng tše dingwe tša lefase. Ke sona seo se bontšhago gabotse gore ba tloga ba le kgahlanong le Lenkwe e le ruri.
• Sekhukhuni se bonwa ke sebataladi goba le ge o ka e buela leopeng, magokobu a e bona.
Ge banna bao ba lego ga Noko gomme ba bolela ka mathata a bona, ngwana wa Noko e lego Lenaka o theeleditše seo se bolelwago; ke ge a botša mogwera wa gagwe wa mphato o tee e lego Lesetša morwa wa Kelelagobedi mabapi le seo se boletšwego. Mmaphuti ke ge di mo fihlela ditaba tšeo go tšwa go ngwana wa gagwe. Kelelagobedi o botša mosadi wa gagwe gore ka mokgwa wo a sa dirego selo lapeng la Noko le ge ditaba di tšweletše nyanyeng. Napšadi e lego mosadi wa Noko, o etela lapa la Kelelagobedi, o bona dilo tša go kgahliša e le ruri. Sa go makatša ke gore naa Kelelagobedi a le yo mosehlana ka tsela ye, o tšere kae tšhelete ya go reka dilo tše dibotse ka tsela ye.Tikologo ya tiragatšo le kamano ya tša ekonomiKa thokong ya tša ekonomi Marx o raloka karolo ye bohlokwa ka go laetša gore ekonomi e amana bjang le tikologo. Se se bitšwa “Marxian economy”. Ka gona, se laetša gabotse gore Marx o diriša ekonomi bjalo ka motheo wo bohlokwa wa tša tšhelete. Adams (2005: 65) le yena o laetša gore ka ngwaga wa 1867 Marx o ile a ngwala puku ye e bitšwago “Das Kapital”. Ka mo go yona o bolela kudu ka letseno la tšhelete mo ekonoming ya naga. Se ke mošomo wo mogolo wa ngwagakgolo wa 1952 mo go ilego gwa bonagala mofilosofara yo go thwego ke Marx. Yena o tsinkela kudu go tša bokapitale. Maikemitšešomagolo a gagwe e le go laetša ka mo ekonomi e bapalago karolo ye bohlokwa.Se se tšwelela kudu tikologong ya Tlhapetsane mo go lemogwago ekonomi e fetola Kelelagobedi gore e be motho wa megabaru le legogelathoko. Tikologo ya tiragatšo ke lefelo le ditiragalo tša papadi di kgathago tema gona. E ka ba mafelong a go fapana a go swana le sekolong, mošomong goba mo baanegwa ba ka ikhwetšago ba le gona. Papading ye ya Kelelagobedi (1983), Serudu o tšweletša badiragatši goba baanegwa ba gagwe tikologong ya segologolo le ya sebjalebjale. Se se hlatsela ke ge go bonwa setšhaba se latela pušo ya kgoši le ditaba tša gagwe gomme go bakwa le dikgomo tšeo di ilego tša fiwa maisemane. Le gore lentšu la kgoši le agelwa lešaka ka mošate, ge kgoši a bolela go swanetše gore go be le setu. Nako ye nngwe melato e ahlolwa mošate.Ka fao tše dingwe tša go hlatsela gore ke tikologo ya ekonomi go bonwa ge Kelelagobedi a reka dibjana le diphahlo tša go swana le disofa le terata ya go aga legora la lapa la gagwe tša go bitša mašeleng a godimo gomme tše ka moka o di reka ka tšhelete yeo a lefetšwego ke kgoši Lenkwe. Gona fao go bonala gabotse gore Serudu o bontšha ka mo ekonomi e tšeago karolo ka gona mo papading. Go bonagala ditikologo tše pedi tšeo di theilwego godimo ga papadi ye. Ke tikologo ya sebjale le ya selegae go ya le ka mokgwa woo baanegwa ba ralokago ka gona. Ke mo go bonwago bophelo bja Kelelagobedi bo fetošwa ke mošomo wo a fiwago ke Lenkwe gore e be modiredi wa gagwe. Seo ke bophelo bja sebjale.Bothata bjo bo tšweletšwago ke ekonomi, dipolitiki le tša leagoMo ntlheng ye go tlo tsinkelwa kudu go seo se bakwago mo papading goba gore thulano e tšwelela bjang. Papading ye, go bonwa go bakwa setulo sa bogoši bja kgoši Lenkwe yo e lego kgoši ya motse wa Tlhapetsane. Ka gona, ntwa e tlišwa ke banna ba Noko ge ba bolela le Kelelagobedi ka mokgwa woo ba sa ratego ka mo Lenkwe a bušago ka gona gomme ba nyaka go mo phuhlamiša. Se se tla napa se dira gore Kelelagobedi a bule ditsebe gomme a tsebe go yo botša kgoši Lenkwe.Tšweletšo ya maikutloYe ke ntlha ya mafelelo gomme ke mo go bonwago baanegwa ba bolela ka dilo tšeo di tlo diregago kua pele le tše di diragetšego kua morago. Ga bjale, go bonwa ge Kelelagobedi a ile a goboša peu ya gagwe ge go ya pele. Se sona ga se thabiše banna ba motse gammogo le mosadi wa gagwe. Go bonala gape ge morwa wa Kelelagobedi e lego Lesetša a hlaselwa a le sekolong ka ditiro tša tatagwe mo motseng e le go swariša Noko le banna ba gagwe ka kgoši Lenkwe.ThumoKgaolo ye e sekasekile papadi ya Kelelagobedi (1983) go etšwe hloko go teori ya Marx yeo e amantšhitšwego le tša ekonomi le dipolitiki. Go lemogilwe gore papadi ye, mongwadi o kgonne go tšweletša kamano magareng ga poledišano, tikologo ya badiragatši goba baanegwa le teori ya bomaksisimo. Gwa buša gwa tšweletšwa kamano magareng ga poledišano le thulano, le diema tšeo di amanago le teori ye ya Marx goba go kgalemela ditiro tše mpe, megabaru le bogogelathoko. Go ya le ka mo go hlalošitšwego ka gona gore poledišano e amana bjang le teori ya bomaksisimo, go bonagala gabotse gore ke setlabela se bohlokwa tikologong ya sengwalwa. Ke ka fao se se amantšhwa le papadi ya Kelelagobedi (1983) yeo go yona polelo e sepelago gabotse gape le go šomiša bokgabo goba lehumo la polelo. Serudu o bontšhitše bokgoni bja gagwe bja go bolela Sesotho sa Leboa seo se kgahlago mahlo le ditsebe tša babadi le batheeletši. Sa go kweša bose le go feta ke taba ya gore, ga se a bea mellwane ya gore a ka šomiša bjang polelo ya gabo ya Sesotho sa Leboa le gona go bontšha boikgantšho.MethopoAbrams, M.H. 1988. A Glossary of Literary Terms. Standford: Centage LearningAdam, S. 2012. Introduction in Sociology. 1st edn. Oxford and New York: OpenStax College.Billman, S 1980. The Issue of Abortion Returns to Center Stage in U.S. Politics. Philippines: Luisita.Cohen, B.B. 1973. Writing About Literature. United State of America: Forsman and Company.Hornby, A.S.1995. Oxford Advanced Learners Dictionary. Oxford: University Press.Jacobs, S.K. 2015. Approaching Communication with Marx: on the Symbolic Reproduction of Social Relations. New York: Boise State University.Kgopa, M. 2015. Sepedi 3B Manual. Johannesburg: University of Johannesburg.Maila, R.A. 2006. Tshekatsheko ya A mo Swina Ngwanana’ Thakana. MA Dessertation. Pretoria: University of Pretoria.Marx, K. 1977. The Communist Manifesto in Karl Marx Selected Writings. Waiheke Island: Oxford University Press.Rakoma, R.D. 1986. Marema-ka-dika tša Sesotho sa Lebowa. Pretoria: Van Schaik.Serudu, S.M. 1983. Kelelagobedi. Pretoria: Van Schaik.Swanepoel, C.F. 1990. African Literature: Approaches and Applications. Pretoria: Haum Tertiary.Phedišano go Dikamano tša Baanegwa go ya ka Kgopolo ya Leago Dingwalweng tša Sesotho sa LeboaKgalagalo tša Setu le O IphihletšengErna Mokgadi Mohale
Faculty of Humanities
University of Johannesburg
Johannesburg, South AfricaMmatlala Ruth Selomo
Faculty of Humanities
University of Johannesburg
Johannesburg, South AfricaMatsenoSeema sa Bapedi se re: “epiša motsomi Sebata mohla le hlwele bohle”, seema se se ra gore ge batho ba thekgana mathateng ke gona go tliša kwano le phedišano mekgotheng ya bona. Kwano le phedišano ke dilo tše bohlokwa kudu ge go phelwa ka moka bjalo ka batho, ka lebaka la gore “motho ga se mošikanoši, ke mohwanoši.” Ka gona, motho o swanetšwe ke go phela le batho ba bangwe gore batho ba phele ka moka ka khutšo le lethabo; ba swanetše go ba le dikamano tše botse le phedišano. Metse e a tswalelwa, mola bana ba fetoga ditšhiwana, manyalo le ona a phuhlama ka lebaka la go hloka kamano ye botse le phedišano ka malapeng.Boulerice (2015: 3) o bolela gore tlhamo ya dikamano ke mokgwa wa go iphediša go ya le ka kgopolo ya go fetoga ga dilo. Kgaolo ye e dumelelana le kgopolo ya Boulerice (2015) ka ge dikamano e le tšona di dirago gore bophelo bo tšwele pele, go etša kamano ya baratani le banyalani. Ka dikamano tše bana ba a belegwa, ge ba gola le bona ba belega ba bona bana, ge ba le gare ba eba le bana, boleloko bo tšwela pele gwa ba le dikamano tša go fapafapana, ka go realo bophelo bja tšwela pele.Go na le ditiragalo tše dintši tšeo di hlolago mathata ka malapeng, ditiragalo tše di feleletša di dira gore go se be le kwano gammogo le phedišano. Se se hlola mathata kudu ka ge go feleletša go se na kwano magareng ga batho bao ba phelago le go dula mmogo ka lapeng le tee. Ka gona dikamano di feleletša di senyega. Go tloga mengwageng ya kgale batho ba be ba kgona go dula gabotse ka lapeng le tee e le ba bantši ntle le mathata, ba be ba kgona go pipa magole ao a lego gona ka lapeng ntle le gore a lemogwe goba a tsebje ke batho ba ka ntle. Monna o be a kgona go ba le basadi ba bantši le bana, ba dula ka lapeng le tee go se na ntwa goba kgethollo. Ngwana yo a hlokofaletšwego ke batswadi e sa le lesea le yena o be a godišwa gabotse ka lerato go swana le bana bao ba nago le batswadi ntle le gore a tsebe goba go lemoga, go fihla ba mmotša nnete ka seo se hlagetšego batswadi ba gagwe. Tše ka moka di tlišwa ke kwano le go ba le phedišano.Ka go šomiša kgopolo ya leago go tša phedišano, go tlo sekasekwa mabaka ao a hlolago tlhokego ya phedišano, ao a feleletšago a senya dikamano ka malapeng. Go tlo lekolwa gape go amega ga batho bao ba ikhwetšago ba le ka gare ga dikamano tšeo di hlokago phedišano ye botse, le gore ke diphetho dife tšeo di tšewago ge go amegilwe gampe ka gare ga dikamano tšeo. Kgaolo ye, ke tshekatsheko ya phedišano go lebeletšwe kamano ya baratani le banyalani, batswadi le bana ba bona, bana ba motho, ditšhiwana le maloko a setšhaba, ditšhiwana le meloko. Go sekwasekwa phedišano go tšwa go padi ya M.S. Machitela ya Kgalagalo tša Setu (2013) le Papadi ya O Iphihletšeng ka L. Maphoso (2015).Tshekatsheko ya phedišano go dikamano tša go fapafapana go dingwalwa tše di kgethilwegoGo tlo lebelelwa le go hlahlobja phedišano ka malapeng go etšwe šedi go padi ya go ngwalwa ke Machitela M.S yeo e bitšwago Kgalagalo tša Setu (2013) le papadi ya O iphihletšeng (2015) ye e ngwadilwego ke L. Maphoso. Go tla elwa hloko go kamano ya banyalani, kamano ya bana ba motho, kamano ya batswadi le bana ba bona, le kamano ya maloko le ditšhiwana. Gwa buša gwa tšweletšwa thulano yeo e hlolwago ke tlhokego ya phedišano ka malapeng go lebeletšwe dikamano tšeo tša ka godimo.Kamano le phedišano magareng ga baratani pading ya Kgalagalo tša Setu (2013)Go sekasekwa le go hwetša mathata ao a hlolago thulano magareng ga banyalani goba baratani, go lebeletšwe lenyalo la Molatelo le Mojagobedi go tšwa pading ye.Phedišano Ge go se na phedišano magareng ga banyalani, go ba le mathata a mantši. Baratani goba banyalani ba phela ba elwa le ka dilo tše nnyane. Mathata a a feleletša a dira gore manaba a kgone go tsena ka lapeng ba itirele boithatelo ka ge lapa le sa tia ebile go se na phedišano. Go tšwa mo pading ye ya Kgalagalo tša Setu (2013), Molatelo le Mojagobedi ga ba na phedišano ka ge ba sa boledišane ebile lenyalo la bona le na le diphiri le go se botege. Go hloka phedišano ka lapeng la bona go bonala ge Mojagobedi a kgopela mogwera wa gagwe Tumpu gore a mmolelele le Molatelo gore a kgone go tseba ge go na le bothata goba seo a se dirilego se dirago gore go se be le phedišano. Ntlha ye e hlatselwa ke setsopolwa se se latelago:“Mojagobedi a ka se re go tšwa wena wa tsena. Bjale o re o hloma bjang Mojagobedi yoo wa gago?”“O re ka mo lapeng ga le phedišane gabotse.”“Gomme o tloga a go boditše nnete.”“O mpoditše nnete?”“Motho yoo wa gago wa ntšhišimiša.”(Machitela, 2013: 40)Poledišano ya Tumpu le Molatelo e laetša gabotse gore ka lapeng la Mojagobedi le Molatelo ga go na phedišano. Gore ga go na phedišano ka lapeng la bona, babadi ba lemoga ge Molatelo a sa tshepe Mojagobedi ebile a na le lehufa, mola Mojagobedi a sa botegela Molatelo le lenyalo la bona. Se sengwe seo se laetšago go hloka phedišano ke gore ba be ba fela ba sa boledišane. Ge nkabe go na le phedišano Molatelo le Mojagobedi ba be ba tla kgona go dula fase ba rarolla mathata a bona, ntle le gore Mojagobedi a be a kgopele mogwera wa gagwe Tumpu gore a mmolelele le Molatelo. Ba be ba ka no re go bona gore ba palelwa ke go phedišana ba bitša batswadi ba bona gore ba tle ba dule le bona fase ba kgone go thuša gore go be le phedišano ka lapeng le. Go se tshepaneKe selo se sebotse gore ge go phelwa ka lapeng, batho ba fele ba tshepana le go se naganelane bobe. Go tshepana ga balekane go hlola moya wa khutšo le lethabo ka malapeng ka ge go se yo a tla bego a belaela gore molekane wa gagwe o dira eng ge a se kgauswi le yena. Molatelo o be a sa tshepe molekane wa gagwe Mojagobedi gore o tla ba le yena mahlokong le maimeng ka ge a palelwa ke go mmotša ka bolwetši bja gagwe bja kankere ya molomo wa popelo. Babadi ba lemoga taba ye ge molaodiši a hlaloša gore:Ge e le taba ya go hlalošetša Mojagobedi gore eng ke eng yona o ile a e phaela ka thoko. Go ya ka yena, go botša mogatšagwe ka bolwetši bjo bja gagwe bja kankere e be e tla ba go saena dipampiri tša tlhalo.(Machitela, 2013:91)Molatelo o ipotša gore Mojagobedi o tla mo hlala ge a ka tseba ka bolwetši bja gagwe bja kankere. Ke ka fao a ilego a tšea sephetho sa go se mmotše a dira taba ye sephiri. Sephiri se se hlola mathata a mantši ka gare ga lenyalo la bona. Se se itaetša gore banyalani ba bantši ba na le mathata ao ba lebanago le ona, ao ba sa kgonego go a botša balekane ba bona ka lebaka la go se ba tshepe. Se sengwe gape seo se laetšago gore Molatelo ga a tshepe Mojagobedi ke gore o be a fela a lekolalekola sellathekeng sa Mojagobedi a nyaka go bona gore o boledišana le bomang ka ge a be a fela a gononwa gore o a ratana ka ntle. Se se iponagatša ge a leletša Thabitha molaodi wa Mojagobedi a mo omanya a gononela gore mohlomongwe monna wa gagwe o ikutswa le yena. Se se tla lemogwa setsopolweng se se latelago:Ke re re boledišana fela ge a mpotšiša gore ke ka lebaka la eng ke sa boa ka pela mošomong, goba ke be ke bolela le mang mogaleng. Ge nka lebala sellathekeng sa ka o tla šala a se kgotlakgotla. Tšatši le lengwe gape o ile a ba a leletša Thabitha mogala a mo omanya.(Machitela, 2013: 33)Go se tshepe Mojagobedi ga Molatelo ke sešupo sa gore manyalo a mantši a phuhlama ka lebaka la go se tshepane ga banyalani. Se se feleletša se hlola mathata ka malapeng ka ge banyalani ba fela ba naganelana bobe ntle le bohlatse, go feleletša go se sa na phedišano ka malapeng ka lebaka la go hloka go tshepana. Molatelo o kgotlakgotla sellathekeng sa Mojagobedi ebile o hlapaola Thabitha ntle le bohlatse bja gore o ratana le Mojagobedi. Se se be se ka no feleletša se dirile gore Mojagobedi a lahlegelwe ke mošomo ka ge Thabitha e le molaodi wa gagwe. Go se tshepane le go naganelana bobe go dira gore baratani ba feleletše ba dira dilo tša bošilo go swana le go nyaka go lwa le batho bao ba naganago gore ba ka ba ba ratana le balekane ba bona. Ka dinako tše dingwe, go se tshepane go ka feleletša go hlotše tlhalano, goba gwa dira gore batho bao ba naganelwago bobe ba feleletše ba dira seo ba naganelwago gore ba a se dira.Tlhokego ya poledišano ka gare ga lenyaloMolatelo le Mojagobedi ba no phela ka setu ntle le go boledišana le ge ba bona gore lenyalo la bona le a nwelela. Mojagobedi o be a no phela bjalo ka semumu ge a fihla ka lapeng la gagwe ka ge Molatelo a be a no mo homolela ntle le go mmotša gore bothata ke eng. Se se tla lemogwa ge molaodiši a re:Poledišano magareng ga bona e ile ya sesefala. Ditaba tše dintši tše bohlokwa ba be ba se sa hlwa ba boledišana ka tšona ge e se ditshele fela.(Machitela, 2013: 32)Gape a buša a re:Mojagobedi o ile a fihla lapeng la gagwe, gomme bjale ka ge ka moka re ka no porofeta gore o ile a amogelwa ka setu.(Machitela, 2013: 46)Lenyalo la Mojagobedi le Molatelo le thoma go fokola ka gona go palelwa ke go boledišana ga bona. Ge nkabe Molatelo le Mojagobedi ba ile ba dula fase, ba boledišana ka mathata a bona, ditaba di be di ka se befe ka mokgwa wo di lego ka gona. Se sengwe gape ke gore ge nkabe ba ile ba bona gore ba palelwa ke go rarolla mathata a bona, ba bitša batswadi ba bona gomme ba dula fase le bona ba ba botša mathata ao ba lebanego le ona. Taba ya gore Molatelo a ye go botša batswadi ba gagwe gore o nyaka go hlala Mojagobedi le yona ga se ye botse ka ge a se a boledišane le Mojagobedi pele, le gona Mojagobedi o be a se gona gore a ka tla a bolela lehlakore la gagwe la ditaba.Go bohlokwa gore ge batho ba ratana, ba fele ba dula fase ba boledišana. Ga go ka moo yo mongwe a ka tsebago gore go na le seo se sa fetišego yo mongwe gabotse, ntle le gore a ntšhe sa mafahleng a gagwe. Go hloka poledišano ga Molatelo le Mojagobedi go dira gore Molatelo a dule ka sephiri sa gore o a lwala, mola Mojagobedi a thoma go ratana ka ntle. Ka poledišano, tše ka moka di be di ka thibelwa pele di ka direga.Go se botegeManyalo a mantši a phuhlamišwa ke baratani ba go se botege manyalong le maratong a bona; ba eba le maratwana a ka thoko. Se se feleletša se bitša manaba gore a tsene ka lapeng ebile a tliše go hloka khutšo le mathata a mantši. Se sengwe ke gore baratani ba go se botegelane, ge ba tsenela tša thobalano le baratani ba bona ba ka thoko ba sa itšhireletše ba feleletša ba tliša malwetši go balekane ba bona goba ba eba le bana ka ntle ga manyalo a bona. Dikgonono tša Molatelo tša gore Mojagobedi o a ratana ka ntle di a iponagatša gore ke nnete ge Mojagobedi a thoma go ratana le Fiona. Se se itaetša gore Mojagobedi ga a botegele mosadi wa gagwe, ebile ga a hlomphe le lenyalo la gagwe. Taba ye e tšweletšwa ke ge molaodiši a tshwa a gore:Mojagobedi o ile a utswega pelo le ge mathomong a be a sa kwešiše gore o hloma bjang. Afaeya o be a sa kwešiše gore o hloma bjang mola a ile a ithaopa go felegetša Fiona gae? O ithaopile bjalo e le gore dinomoro tša mogala tšona ba be ba di neane di sa tloga.(Machitela, 2013: 76)A buša a re:Tšatši lela Mojagobedi a go hlwa a ipshina le Fiona kua ga Sekgopo, […]Ka ge le yena a be a thabišitšwe ke tša mo a tšwago, o ile a se tenege a fo segasega [….] (Machitela, 2013: 54)Morago ga go ratana le Fiona, Mojagobedi o thoma go se sa belaela kudu ge Molatelo a sa mo sware gabotse. O no fihla ka gae a thabišitšwe ke tša mo a tšwago a no fela a segasega. Se se ipontšha gore ge molekane a sa thaba ka gae, ge a ka tšwa a ratana ka ntle, mekaola e ka no leka go ba thabiša ba feleletša ba tšwele ka gare ga manyalo. Go se botege ga se selo se se botse ebile ga go rarolle mathata, go nama go a dira gore a golele godimo, ka ge molekane yoo a sa botegelwago a ka feleletša a nyaka go tšwa ka gare ga lenyalo. Ditlamorago tša go se botege di ama bana le ba lelapa gampe ka ge lenyalo e se selo sa batho ba babedi fela, mohlang baratani ba nyalanago malapa a bobona a ba selo se tee.Tumelelo ya bagwera go ba karolo lenyalongGo ba le bagwera ke selo se se botse efela go bohlokwa gore motho a lemoge mohuta wa bagwera bao a ikgweranyago le bona, ka ge e se bagwera ka moka bao ba go lakaletšago dilo tše dibotse. Molatelo o fela a botša bagwera ba gagwe bao a šomago le bona mathata a lenyalo la gagwe. Mphapantšhi le Keletšo ba be ba fela ba mo fa maele gore a kgone go lokiša mathata a lenyalo la gagwe. Mphapantšhi o be a fela a fa Molatelo maele a go se be a mabotse, go swana le ge a be a mo eletša gore a hlale Mojagobedi. Seo se tšwelela setsopolweng sa ka mo fase:Mmalo! ekwang gore lešilo la mosadi le reng. Hlala mpša e swabe! Nkabe ke le wena ke be […]Mola Keletšo a mo eletša ka gore:Molatelo, latela pelo ya gago o tlogele ditšiebadimo tše di bolelwago ke yo Mphapantšhi. O kile a hlala mang yena ka gore le selo se go thwego ke lenyalo ga a se tsebe o fo kwa go bolelwa ka sona?(Machitela, 2013: 120)Maele a Mphapantšhi a mo tšweletša e se mogwera yo mobotse. Ga se maele a go aga fela ke a go thuba lapa la mogwera wa gagwe. Gape a tšweletša Mphapantšhi bjalo ka motho wa go inyakela Mojagobedi; ka fao, o lahletša mogwera wa gagwe gore a kgone go ba le Mojagobedi. Seo se bonagala ge a re go hlakana le Mojagobedi a nyaka go ja dijo le yena, a ba a nyaka le dinomoro tša gagwe tša mogala. Taba ye e tšwelela mo setsopolweng se se latelago:Taba tša Mphapantšhi di be di mo tlabile. E se ka phošo nnete gona ka gore e ka se re la mathomo o hlakana le motho, motho yoo a ba a šetše a go thabela kudu ebile a go mema le gore o je le yena. Na Mphapantšhi yo o hloma bjang-ke Mojagobedi o ipotšiša a batamela sefatanaga sa gagwe.(Machitela, 2013: 68)Se sengwe seo se laetšago gore Mphapantšhi ga se mogwera wa potego ke ge a botša Molatelo gore o bone sefatanaga sa Mojagobedi se tsena ka lapeng la mosadi yo mongwe bošego. Mphapantšhi o be a bolela maaka ka ge a be a nyaka gore Molatelo a hlale Mojagobedi. Yena o re:“Mpotše Molatelo, na o tseba Mojagobedi a na le mogwera GaMaupa?”“Ga ke tsebe”“A ke re o a bona Keletšo, Mojagobedi ga a na mogwera yoo Molatelo a mo tsebago kua GaMaupa. Le gona motho yoo ke bonego sefatanaga sa Mojagobedi se tsena lapeng la gagwe ke mosadi yoo a se nago monna.”(Machitela, 2013: 119)Dipolelo tša Mphapantšhi di bontšha gore baratani ga ba swanela go tsentšha bagwera lenyalong la bona. Sepedi se re ‘taba ke tša ba babedi wa boraro ke mpheane’. Ditaba tša Mphapantšhi di šupa gore ga se bagwera ka moka bao ba thabago ge bagwera ba bona ba atlega goba dilo di ba sepelela gabotse. Se se bontšha gore bagwera ba kgona go tsena ka lapeng ba hlola mmudubudu go swana le ge Mphapantšhi a be a hlohleletša Molatelo go hlala Mojagobedi, mola ka go le lengwe a inyakela yena. Ke ka fao Sepedi se rego: ‘kgenkgerepe ge e sega ka leino, ka le lengwe e a epa’, Mphapantšhi o be a itira o ka re o ema le go eletša Molatelo, mola a be a inyakela Mojagobedi.Kamano le phedišano magareng ga batswadi le bana ba bona go Kgalagalo tša Setu (2013) le O Iphihletšeng (2015)Kamano magareng ga Matome le batswadi ba gagwe, Molatelo le MojagobediKa lebaka la mathata ao a lebanego le ona, Molatelo o fela a kgadimola morwa wa gagwe Matome ge a boledišana le yena. O re ge a boledišana le yena, a se boledišane le yena gabotse. Se se šupa gore ge batswadi ba na le mathata ao a sa amego bana ba bona, ba bangwe ba feleletša ba ntšhetša pefelo ya bona godimo ga bana bao ba se nago molato. Matome o tlwaetše gore mmagwe o mo solela dijo efela o tlabja ke go kgadimolwa le go fotlelwa ge a kgopela dijo le go leka go swara mehlamu le yena. Poledišano ya bona e tšwelela ka tsela ye:“Owee! Nna ditaba nka se di lebelele. Wena mma di a go kgahla?”“E ya go hlapa ke bošego!”“Gape ga se ke je dijo.”“Ga o tsebe mo di lego gona?”“Molatelo o rile go bolela bjalo, morwagwe a nama a leba ka phapošing ya boapeelo a yo itsholela dijo. Matome le yena o ka se tsebe gore o be a gopotše bjang ka gore a ka se re mola a bone rragwe a itsholela dijo, a gopola gore yena o tla solelwa ke mmagwe.”(Machitela, 2013: 47)Ditiro tša Molatelo di dira gore Matome a nagane gore mmagwe ga a na taba le yena ka gore ga a tsebe gore mmagwe o na le mathata. Se se ka dira gore Matome a ngale ebile a se sa nyaka go fetša nako le batswadi ba gagwe. Se sengwe ke gore Matome a ka thoma go lemoga gore go na le mathata magareng ga batswadi ba gagwe, gomme a thoma go dira dilo tša go tšwa tseleng gore a se be le kgatelelo ya monagano. Se se ka tla sa ama gampe dithuto tša gagwe ka sekolong.Ka go le lengwe Mojagobedi ke yena a felago a fetša nako le morwa wa gagwe ka gore o na le go bogela thelebišene le yena, ba ba ba swara mehlamu. Se se iponagatša ge Matome a dutše le tatagwe a gana gore ba bogele ditaba. Se se tšweletšwa ke poledišano ya bona:“Nna ditaba di a mpora, wena di a go kgahla?”Di go pora ka eng? A o a tseba gore go pora ke go dira eng?”“Nna ga ke nyake go di lebelela. Nna ke nyaka filimi ya Avatar. O a e tseba filimi ye tate?”Ee, ke a e tseba. Eupša o lemoge gore mo defiliming go a bapalwa, mola ditabeng go begwa ditiragalo tša nnete.”(Machitela, 2013: 47)Le ge ditaba tša Matome di sa name di tšwelela gantši mo pading, se se šupa gore kamano ya batswadi le bana e senywa ke go kgadimolwa goba go se boledišane le bona gabotse. Le ge Matome a ka hlakana le mathata ka ntle, a ka palelwa ke go botša mmagwe ka ge a tšhaba gore o tla mo kgadimola le ge a se na molato. Ka go le lengwe, kamano ya Matome le tatagwe e ka tia ka lebaka la gore tatagwe o kgona go fetša nako le yena, ebile o a mo theeletša. Se sengwe seo se lemogwago ke gore Mojagobedi ga a ntšhetše mathata a gagwe godimo ga ngwana wa gagwe, le ge a imelwa ke mathata a gagwe le Molatelo, o kgatha tema ya gagwe ya go ba tate bophelong bja ngwana wa gagwe. Se se laetša gore batswadi bao ba ntšhetšago mathata a bona godimo ga bana ba bona, ba swara bana ba bona gampe.Kamano le phedišano magareng ga baanegwa ba O Iphihletšeng (2015): Mahunela le bana ba gagwe Benjamin le ReboneKe maikarabelo a motswadi ofe goba ofe go netefatša gore bana ba gagwe ba a ja, ba a ithuta, ba a apara le go hwetša ditshwanelo ka moka. Go tšhaba go tšea maikarabelo le bongame bja Mahunela di senya kamano ya gagwe le bana. Se se bonagala ge Mahunela a gana go fa morwedi wa gagwe tšhelete ya go tšwetša dithuto pele kua yunibesithi.Rebone: Ke swanetše go tšwela pele ka dithuto, ke ye go ithutela tša dijo. Ke moo ke tlogo humana mošomo wo mo kaone.Mahunela: (Ka bogale) Bjale go tšwetša tšona dithuto tšeo tša gago pele, ga go nyake tšhelete?Rebone: Go a e nyaka.Mahunela: (ka tlhonamo) Rebone ga ke na tšhelete.(Maphoso, 2015: 19)Go gana go lefela dithuto tša Rebone go laetša gore Mahunela ke motswadi wa go hloka maikarabelo ebile ga a na taba le bokamoso bja ngwana wa gagwe. Gape go gana go tšea maikarabelo ga Mahunela baneng ba gagwe go dira gore Rebone a feleletše a tlelwa ke megopolo ye mebe, mola Benjamin a feleletša a iphetoša lehodu ka go utswa dikgomo tša tatagwe le tša batho ba bangwe. Se se bonagala ge Benjamin le Monyaku ba gapa dikgomo go yo di rekiša, bona ba bolela gore:Monyaku: Benjamin, mošomo wo re o dirago o kotsi kudu. Le gona nna ke lapile.Benjamin: Monna re a fihla Roedtan. Re swanetše go fihla pele letšatši le hlaba.Monyaku: Ke tša ga mang tšona dikgomo tše?Benjamin: Ke tša gešo di hlakane le tša batho.Monyaku: Re ya go di rekiša ka moka? Ga re tlo swarwa?(Maphoso, 2015: 70)Ditlamorago tša go palelwa ke go hlokomelwa ke batswadi ba gago bao ba go belegago, di ka go fetoša selotsoko seo o sego sona. Benjamin o loga maano le mogwera tsoko wa gagwe go yo utswa dithoto tša tatagwe tšeo di hlakanego le tša batho ba bangwe. Go utswa ga Benjamin go hlolwa ke megabaru le go hloka maikarabelo ga Mahunela, tatagwe.Rebone o gopola go ipha banna le go ipolaya ka ge a palelwa ke go tšwetša dithuto tša gagwe pele. Mahunela ga a na taba ka ge a mmoditše gore yena ga a na tšhelete. Se se mo swara gampe, ke ka fao a tlelwago ke dikgopolo tše tša go tšwa tseleng. Se se lemogwa ge a bolela le mogwera wa gagwe Hlogi mabapi le go nyaka go fediša bophelo bja gagwe, gomme yena o re:Rebone: (O nyamile) Mahlogonolo mogwera, gape nkare nka tšea thapo ka itekeletša.Hlogi: (O a mo kgothatša) O se bolele bjalo, Rebone. Bophelo ga bo felele mo.Rebone: Ke tla ba ka ipha banna ba dilori gore ke kgoboketše tšhelete. (Maphoso, 2015: 28)Setsopolwa se sa ka godimo se laetša gore go hloka tlhokomelo ga batswadi go bana ba bona go feleletša go ba diriša dilo tša go se loke. Rebone o bona go le kaone go ipolaya goba go ipha banna go efoga tshokolo yeo a lebanego le yona ka lebaka la tatagwe wa go hloka lerato la botswadi. Ke ka fao Benjamin a sa nyakego go kwa selo ka tatagwe, le ge a mmitša gore a tle a mo kgopele tshwarelo, o be a sa nyake go ya. Rebone o phegelela go lokiša kamano ya buti wa gagwe le tatagwe. Se se bonagala ge a leletša Benjamin mogala go mmotša gore tatago bona o a lwala ebile o nyaka go mo kgopela tshwarelo. Taba ye e tšwelela poledišanong ya bona ya ka tlase:Rebone: Buti Benjamin, nke o tle mo gae ka pela.Benjamin: ke tlo dirang?Rebone: Tate o re o nyaka go go bona.Benjamin: Mang? Ge ke nyakwa ke yoo gona lebala. Nka se tle go fihla o mpotša gore o tšerwe ke Phiri.Rebone: (Ka boleta le phophotho) Aowa, hle Benjamin! Tate o a babja. Mola ebile a re o nyaka go go kgopela tshwarelo.(Maphoso, 2015: 106)Kamano ya Mahunela le bana ba gagwe e laetša gore bana ba bantši ba tšwa tseleng ka lebaka la batswadi ba bona bao ba sa nyakego go tšea maikarabelo. Bana ba feleletša ba ba manaba setšhabeng ka ge ba leka ka mekgwa yeo e tšwelego tseleng go iphediša. Ge nkabe e se morutišigadi Kgoroši le moruti Shai, nkabe Rebone le yena a tšwele tseleng a gerema le banna ba dilori. Ba bangwe ba bana ba feleletša ba se sa nyaka go ba le kamano le batswadi ba bona, go swana le Benjamin ge a sa nyake go yo bona tatagwe Mahunela ge a be a le diphateng tše di fišago.Kamano le phedišano magareng ga bana ba mothoBen-Nun (2010: 16-17) o šomiša mehlala ya go tšwa Beibeleng go tšweletša kamano ya bana ba motho. Mehlala ye a e šomišago e tšweletša mabaka ao a hlolago thulano ka gare ga kamano ya bana ba motho. Sengwalwa sa gagwe se laetša gore bana ba motho ba ka hufalelana, ba bolayana ka lebaka la lehufa leo le hlolwago ke mabaka ao a fapanego, go swana le ge yo mongwe a na le menyetla ya bophelo go feta yo mongwe, goba a tšwelela bophelong.Rebone le BenjaminRebone le Benjamin ke bana ba motho, ba fapana kudu ka maitshwaro moo motho a ka se dumelego gore ba tswetšwe ke motho yo motee ge go lebeletšwe mediro ya bona le ka moo ba sa fiwago ka go swana ge go etla tabeng tša thuto. Benjamin o a palelwa ge go etla tabeng tša sekolo ebile o feleletša a tlogela sekolo mola ka go le lengwe Rebone o filwe mabjoko ge go tla go tša sekolo.Benjamin: Ke nyaka gore o tsene ka mola lebenkeleng la diaparo tše dikaone, o kgethe diaparo tše o di nyakago gore ba se tlo go nyatša kua sekolong.Rebone: Gape nna buti Benjamin ga ke ye sekolong. Ke tlo no bala ke le ka gae.Benjamin: Le gona ga go tshwenye, ngwanešo. Ke no nyaka gore bophelo bja gago bo thome go fetoga matšatši a.(Maphoso, 2015: 61)Benjamin le Rebone ba na le kamano ye botse le phedišano ka ge Benjamin a sa hufalele Rebone ka katlego ya gagwe tabeng tša sekolo. O thekga moratho wa gagwe. O rekela Rebone diaparo tša sekolo gore a kgone go lebelelega bjalo ka bana ba bangwe ge a eya sekolong ka tšhelete ya dikgomo tšeo a di utswitšego. Rebone le yena o hlompha le go thekga buti wa gagwe, le go mo lemoša gore ditiro tša gagwe di tlo mo tsentšha mathateng. Go ya ka kgaolo ye, dikamano tše dintši tša bana ba motho di senywa ke lehufa le go se thekgane. Kamano le phedišano magareng ga ditšhiwana, maloko le setšhabaSkinner le bangwadi ba bangwe (2006: 622) ba hlaloša gore bana ba go hlokofalelwa ke batswadi ka moka ba bitšwa ditšhiololo mola ba go hlokofalelwa ke motswadi yo motee ba bitšwa ditšhiwana. Ba tlaleletša gape ka gore lentšu le le ka šupa bana ba batswadi bao ba palelwago ke go ba hlokomela le go tšea karolo maphelong a bona. Nyakišišo ye e dumelelana le kgopolo ya bona, ka gona Rebone le Benjamin ba bonwa bjalo ka ditšhiwana ka ge ba na le motswadi yo motee fela. Se sengwe ke gore Mahunela ga a tšee maikarabelo a gagwe a botswadi, se se tiišetša kgopolo ya gore ke bona ditšhiwana.Rebone le Benjamin ba amega gampe ka ge Mahunela a palelwa ke go ba hlokomela ebile a sa nyake go tšea maikarabelo a gagwe a botswadi. Ba feleletša ba tšea diphetho tšeo e sego tša maleba le go thoma go dira dilo tša go tšwa tseleng ka lebaka la go hloka tlhohleletšo le thekgo go tšwa go Mahunela, go swana le ge Benjamin a thoma go utswa dikgomo, mola Rebone a gopola go ipha banna ka go hloka tšhelete ya go ya sekolong. Le ge batswadi ba ka palelwa ke go hlokomela bana ka lebaka la mabaka a go swana le tšhelete, mantšu a bona a kgothatšo, tlhohleletšo le thekgo di kgatha tema ye bohlokwa maphelong a bana ba bona gore ba be le tebelelo ye botse ka bophelo ebile ba dire dilo tšeo di tlo amago maphelo a bona gabotse.Kamano le phedišano magareng ga Rebone, Jemina le Saranki Jemina le ReboneJemina ke mmane wa Rebone, moratho wa mmagwe. Jemina o na le kamano ye botse le bana ba mogolo wa gagwe, kudukudu Rebone. Jemina o thekga Rebone le go mo hlohleletša gore a ithute, se se bonagala ge a eya lapeng la Mahunela go leka go boledišana le yena ka bongame bja gagwe le gore a lefele Rebone dithuto tša gagwe. Poledišano ya bona e sepela ka tsela ye:Jemina: (Ka sekgaphu) Wena Mahunela, na dihlong tša gago o di išitše kae?Mahunela: O ra ka eng Jemina?Jemina: Ka gore ga o swabe, monna towe, ge ngwana wa gago a e tla go no ba mmalehlwele bjaka rena mola o ka mo iša sekolong?(Maphoso, 2015: 27)Ketelo ya Jemina go Mahunela e laetša gore o thekga Rebone ka dithuto tša gagwe, se se nama se fa Rebone maatla a go ithuta le go swarelela ditorong tša gagwe. Le ge Jemina a se na tšhelete yeo a ka e fago Rebone gore a ithute, maitapišo a gagwe le mantšu a gagwe a laetša thekgo. Ka thekgo ya Jemina, Rebone a ka no ba le mafolofolo a go leka go nyaka mekgwa ye mengwe ya go lefela dithuto tša gagwe go swana le go ingwadišetša pasari ka lebaka la gore ge go na le motho yo a go thekgago le ge o nyaka go lahlela toulo, ge o gopola thekgo le mantšu a gagwe o no fela o swareletše.Sarinki le ReboneBjalo ka mogadibo wa Rebone, Sarinki o thuša Rebone go lefela dithuto tša gagwe le go mo rekela dipuku efela ga a nyake go tsebja ka ge a mo lefela ka tšhelete yeo a e utsweditšego Mahunela. Taba yeo e tšwelela ge a boledišana le Rebone a re:Sarinki: Go no ba bjalo, Rebone. Mothuši wa gago ke nna. Ke nna ke go lefetšego sekolofisi, ka go fa tšhelete ya go go iša sekolong yeo Mahunela a e tšerego eupša ka mo tšeela yona gape ka go lefela part-time.Rebone: Aowa Sarinki. Ke be ke thušwa ke wena? Wena o thubilego lapalešo? O ra gore le puku ye ya ka ke be ke rometšwe ke wena?Sarinki: Go no ba bjalo. (Maphoso, 2015: 113)Sarinki o laetša botho le kwelobohloko go Rebone ka go lefela dithuto tša gagwe le ge a be a iphihla, a sa rate go ka tsebja gore ke yena a mo thušago. Le ge ditsela tša gagwe tša go hwetša tšhelete yeo di sa tsebalege, o kgona go dira tšohle tšeo di paletšego tatagwe. Eupša taba ya thušo ya go tšwa go Sarinki ga e thabiše Rebone ka ge Sarinki a thubile lapa la gabo ka go ratana le tatagwe le buti wa gagwe.Benjamin: Ke gore ke nnete gore ngwana yo wa gago ke wa tate?Sarinki: Aowa, Benjamin! ngwana yena ke wa gago. Ke ratane le Mahunela gore ke kgone go mo honolla bongame bjola bja gagwe ka gore ke nna ke nnoši ke bego ke mo kgona.(Maphoso, 2015: 112)Le ge Sarinki le Rebone ba se na kamano le phedišano ye botse ka lebaka la maitshwaro a Saranki a go phela bophelo bja go se tsebalege, ditoro tša Rebone di kgonne go tšwelela ka lebaka la Sarinki. Se se itaetša gore go na le maloko ao a nago le taba le ditšhiwana go swana le Jemina le Sarinki ge ba thekga Rebone. Sarinki le ge a utswitše tšhelete ya Mahunela, o be a ka kgetha go se lefele Rebone dithuto a tšhaba le yona a yo e jela kgole le bagwera goba maloko a gabo, se se laetša gore o be a na le taba le Rebone, le ge Rebone a be a sa se bone seo.Kamano magareng ga Rebone le setšhabaBagologolo ba rerešitše ge ba re: “ngwana o godišwa ke setšhaba.” Ge Rebone a le kgakanegong, setšhaba se ile sa kopantšha dihlogo gore se bone gore se ka mo thuša bjang. Ka lebaka la maikemišetšo a Rebone a go nyaka go tšwetša dithuto tša gagwe pele, setšhaba se nyaka go mo thuša go lefela dithuto tša gagwe ka ketopele ya Moruti Shai le morutišigadi Kgoroši.Shai: Ke sona se ntlišitšego mo go lena. Ke tlile mo ka lebaka la yo mongwe wa bana ba ka kua kerekeng. Ngwana yo o tloga a šoma ka maatla, eupša ga a na mothuši.Kgoroši: Le ra gore Rebone o tla dula gae ka mabjoko a a gagwe?Shai: Ge re ka se dire se sengwe, morutišigadi Kgoroši.(Maphoso, 2015: 23)Le ge tšhelete yeo setšhaba se e kgobokeditšego e timetše, maloko a setšhaba a tšwela pele go nyakišiša ka yona. Se se bonala ge Shai a etela Malewe, poledišano ya bona ya sepela ka tsela ye:Malewe: La dio re gata lehono moruti? Le re tlela ka dife?Shai: Ditaba tša mogwerago, Mahunela.Malewe: Hee, o dirileng?Shai: Gape o timeditše tšhelete yela ya ngwana ya sekolo.(Maphoso, 2015: 43)Gwa buša gwa tšwelela poledišano ye nngwe magareng ga maloko a setšhaba go matlafatša yeo ya ka godimo le go thekga taba ya gore ngwana ga se wa gabo ke wa setšhaba. Gomme yona e sepela ka tsela ye e latelago:Shai: Morutišigadi Kgoroši, bjale ke nako ya gore re kopantšheng dihlogo.Kgoroši: Re di kopantšha bjang, moruti Shai?Shai: Taba ya Mahunela e swanetše go fela. Tšhelete yeo e timetšego e swanetše go bowa.(Maphoso, 2015: 46)Kamano ya Rebone le setšhaba e laetša gore ngwana ga se wa batswadi fela, ke wa setšhaba. Tiro yeo e dirilwego ke setšhaba ke sešupo sa gore ditšhiwana ga di noši mo mathateng a tšona, barutiši, baruti, badirelaleago, maphodisa le bašomedi ba setšhaba ka moka ba gona go ba thuša. Kamano ya Rebone le maloko a gabo gammogo le setšhaba e laetša gore ga se ditšhiwana ka moka tšeo di bago ka gare ga dikamano tšeo go tšona di hlakišwago. Se sengwe ke gore setšhaba ga se lahlele ditšhiwana matsogo efela se leka ka maatla go thuša gore ditšhiwana le tšona di tle di tšwelele bophelong.Thumo Dikamano ka moka di na le diphapano le dithulano efela se ga se re gore dikamano di swanetše go fedišwa. Kgaolo ye e tšweleditše mathata ao a hlolago dithulano ka malapeng go lebeletšwe dikamano tša go fapafapana. Go kamano ya baratani goba banyalani, go tšwelela dilo tše mmalwa tšeo di hlolago thulano le go phuhlamiša manyalo le marato a mantši. Go se botege, diphiri, go se boledišane le go se tshepane ke tše dingwe tša dilo tšeo di tlišago thulano gare ga banyalani le baratani. Go hloka thekgo le tlhokomelo ya batswadi ka dinako tše dingwe go dira gore bana ba motho ba be le kamano ya go tia le go phedišana gabotse. Se se lemogwa magareng ga bana ba Mahunela, Rebone le Benjamin. Go se be gona ga batswadi maphelong a bana, le batswadi bao ba palelwago ke go boledišana le bana ba bona, ke tše dingwe tša dilo tšeo di senyago kamano le phedišano magareng ga bana le batswadi.Batswadi ba go hloka maikarabelo baneng ba bona ga ba ke ba ba le kamano ye botse le bana ba bona, go swana le Mahunela. Tlhokego ya maikarabelo ga batswadi ga go senye fela kamano le phedišano magareng ga bona le bana ba bona efela go feleletša go dira gore bana ba dire dilo tša go tšwa tseleng, go swana le Benjamin ge a ile a thoma go utswa dikgomo tša tatagwe, mola Rebone le yena a nyaka go ipha banna ba dilori ge taba ya go iša dithuto pele e sa kopane gabotse.MethopoBen-Nun, L. 2013. Relationship Between Siblings in One Ancient Family. Israel: B.N. Publications House.Boulerice, R.J. 2015. The Importance of Relationships in Health Psychology: Relationship Effect on Physical and Mental Health. Unpublished Research. Phoenix: Grand Canyon University.Machitela, M.S. 2013. Kgalagalo tša Setu. Seboi Publishers: Limpopo South Africa.Maphoso, L. 2015. O Iphihletšeng? Cape Town: First League Trading C.C.Skinner, D. Tsheko, N. Mtero-Munyati, S. Sekgwabe.M. Chibatamoto, P. Mfecane, S. Chandiwana, B. Nkomo, N. Tlou, S. le Chitayo, G. 2006. Article in AIDS and Behavior: Towards a Definition of Orphaned and Vulnerable Children. Cape Town: Springer Science + Business media Inc. https://doi.org/10.1007/s10461-006-9086-6ConclusionThe book is a collection of fifteen chapters that present a variety of subject matters that are centered around African languages, translation, language education, linguistics, creative media, folklore, literature, and music discourse. The first chapter explored the naming of characters using the indirect approach in Amayezi Namathinzi (1987) with special reference to the short stories ‘UDidekile’, Isijingi Samawele’ and ‘Bengiyokuthanda Unjalo’. It demonstrates the way N.F. Mbhele manages to use character names to provide readers with a vivid picture of these characters in the short stories. The second chapter considered the issue of equality based on one’s social status in the novel Ngenxa YeMendi (2019). It demonstrates how inequality leads to soldiers losing their lives.The third chapter discussed rhetorical questions as a figure of speech in selected isiZulu poems. The study attempts to demonstrate the artistic use of rhetorical questions. The fourth chapter, on the other hand, examined how poems are valued in Africa as a tool to express feelings. Traditionally, African use songs or poems to express their feelings. They use these mediums to show love, hurt, anger, etc. It outlines how poets use poems to communicate and express themselves. It also narrates how poets use figurative language to create a vivid picture for the reader. The fifth chapter explored how characters’ thoughts and conversations portray the theme of HIV/AIDS in the novel Ngidedele Ngife (2016). It demonstrates how character thoughts played an enormous role in depicting the theme of HIV/AIDS. It outlines how the author manages to use characters through their thoughts and conversations to educate about the symptoms of HIV/AIDS. Chapter six examined the combination of lexical elements of some school names found in the Gauteng province. It closely looked at how some school names are formed using a combination of parts of speech such as nouns and verbs.The seventh chapter focused on socially related themes in Hadebe’s South African music. It demonstrated that themes are evident in music as much as they are evident in other literary forms such as poetry, novels, short stories, essays, and so forth. It explored a variety of themes such as love, valuing women, and religion and belief systems in Sjava’s three music albums, namely Isinamuva (2016), Umphako (2018) and Umqhele (2018). Drawing from the employment of three translating tools, chapter eight critically examined ‘Google Translate’, ‘isiZulu.net’, and ‘Siswati to English Translation Model’ to demonstrate how these tools can be utilised to promote access to information in South African Languages and aid the promotion of multilingualism. This was to raise awareness that South African Languages (SALs) must all be included in Human Language Technology (HLT) to ensure they are not digitally and technologically neglected. In chapter nine, deverbative nouns were discussed as a stylistic technique observed in Mqapheli Mngadi’s selected editorial cartoons. The chapter illustrates how Mngadi uses deverbative nouns as a context depiction technique.The tenth chapter observes how Siphokazi Angelinah Dazela names some characters in a way that reflects their personality traits and the role they play in Izono Zakho Ziya Kukujikela (1991). The chapter revealed how Dazela designates the person she creates as Mpumlo and the significance of this designation in the novel, as this name indicates the personality traits and role played by this character in the story. Chapter eleven explored three selected Northern Sotho folktales by Molokomme (1992). The aim was to present their hidden meaning. The authors argued that folktales are important for human development.Employing dialogue as a literary device, chapter twelve examines the use of this device to convey messages to viewers or readers. The chapter demonstrates how Serudu uses dialogue in the play Kelelagobedi (1983). Chapter thirteen explores the spelling challenges experienced by grade nine learners in Gauteng East High School when they are writing Sepedi essays. Chapter fourteen, on the other hand, critically discussed the relationship between politics and economy as depicted by M.S Serudu’s drama Kelelagobedi (1983). Using the Marxist theory, this chapter demonstrated the link between politics and economy.Lastly, chapter fifteen explored a social analysis of couples, parents and children, siblings, orphans, community members, orphans, and relatives. Socialisation is analysed using the novel by M.S. Machitela titled Kgalagalo tša Setu (2013) and the play O Iphihletšeng? by L. Maphoso (2015). The chapter affirmed that parental absence from children’s lives, and parents who fail to communicate with their children, are some of the factors that destroy the relationship and coexistence.As alluded to in the introductory remarks, this book attempted to embrace the notion of multilingualism in research and academic discourse. It consisted of research chapters that are written in three of the official languages of South Africa, namely: IsiZulu, English, and Sepedi. This was also an attempt to promote collaboration and research mentoring of postgraduate students between emerging and more experienced researchers from various institutions.The editors believe that this book will play an important role in laying the foundation for scholarship in multilingualism. The intention is to encourage more books to be published on issues pertaining to literature, translation, language education, folklore, music, education and linguistics, and other related fields. It is believed that this will also inspire young upcoming scholars to engage in research and publications. About the contributorsXolile Mabuza is a teacher at Emshukantambo Secondary School. She holds a Bachelor of Education (BEd), an Honours degree in African Languages, a Master’s degree in African Languages, and a Doctoral degree in African Languages. She was awarded a merit bursary for Masters and Doctorate students by the University of Johannesburg for her Doctorate degree, which assisted her in completing the qualification. For the past 10 years, Mabuza has been teaching IsiZulu home language, fostering a deep appreciation for the language at the above-mentioned school. Her research focuses on the analysis of IsiZulu literature, and she remains dedicated to preserving and promoting the language and its culture. Her research work particularly emphasises family dynamics and challenges faced by young girls.Gcinile Beauty Thwala is a Lecturer in the Department of African Languages, in the School of Languages, Literature, and Media, at the University of Witwatersrand. She earned a Bachelor of Education degree specialising in the Senior and FET Phase, BA Honours degree in African Languages, a Master’s degree in African Languages (with distinction), and PhD in African Languages from the University of Johannesburg. She is actively involved in academic work as a reviewer for two national journals, a supervisor, a researcher, and a member of the Editorial Team for SAFOS. She also acts as an external examiner at Saint College. Her research focuses on areas such as oral literature, poetry, teaching and learning, and indigenous knowledge systems.Sibongile Mxwali is currently a teacher at Pinnacle colleges Rynfield. She holds a Bachelor of Arts degree in Senior and FET Phase, a post-graduate certificate in education, and a BA Honours degree in African languages (obtained with a distinction). Sibongile is a recipient of the ETDP-SETA bursary (post-graduate certificate in 2021) and National Research Fund (NRF) (for honours in 2022). Her Honours research work, on the use of figures of speech in isiZulu poetry, was largely influenced by her great interest in poetry and African literature.Phumzile Hlengiwe Sibiya is currently an Aftercare teacher at Zuzimfundo tutors. She holds a Bachelor of Education degree in Senior and FET Phase, a Bachelor of Art Honours degree in African Languages (obtained with distinction) and Master’s degree (MA) in African Languages. Sibiya’s research interest is mostly on African literature and social inequalities.Nontobeko Ngqulunga is an educator at one of the biggest schools in Mvunyane (Vryheid) commonly known as Ngali Technical School. In this school, she teaches English First Additional Language. She holds a Bachelor of Education qualification, where she specialised in Languages and Life Orientation. Nontobeko obtained an Honours degree in African languages (with distinction) in the year 2023. She wrote a paper that was published in 2024. She also participated in an international conference (2023), where she presented the very same paper. She is currently busy with her Master’s degree in African languages.Gladness Bongephiwe Myeni is currently a Senior Lecturer of isiZulu in the Department of African Languages and Culture within the Faculty of Humanities & Social Sciences, at the University of Zululand, South Africa. Her research interests are Onomastics, Sociolinguistics, Heritage and Culture and isiZulu Literature. Myeni has published widely and extensively in high-impact international and national journals. She also has book chapters to her name. Myeni was recognised as an Emerging Researcher through UNIZULU Vice Chancellors Excellence award in 2023. She is a representative of the Department of African Languages and Culture in the Faculty Research Committee (FREC). She is also a committee member of Women Research in Social Sciences (WoRiHSS). Myeni serves as an external reviewer for various accredited journals. She has chaired and presented papers at international and national conferences. Myeni has successfully (graduated) doctoral, masters and honours students.Sibusiso, S. Xhakaza is a PhD student in the Department of African Languages and Culture, Faculty of Humanities and Social Sciences, at the University of Zululand, South Africa. At undergraduate level, he majored with isiZulu, English and Dramatic Arts. He focused on literature for his Honours degree. However, his area of specialisation for Master’s degree was centered on Morphology. Sibusisos’ PhD studies are based on Onomastics (the study of names). He has published articles in accredited journals and book chapters. Sibusiso has also participated in an international conference held in the year 2023, where she presented one of the papers that was published in 2024. Apart from his interests as an academic, he is a singer and a performer of Zulu Dances. In Music industry, he is known as Atm Xhakaza.Nozipho Lungile Poswa holds a Bachelor of Education in Senior and FET phase degree, a BA Honours in African Languages, and MA in African Languages degree (specialising in IsiZulu). She is currently a part-time Lecturer under the Faculty of Education, at Varsity College and Mancosa. Nozipho has worked as a Temporary Lecturer in the Department of African Languages, under the Faculty of Humanities, at the University of Johannesburg. She has published a book titled Isilulu Senzulu KaZulu, which she co-authored with Prof. E.D.M. Sibiya and Ms. T.Z Vilakazi. Nozipho has also published an article in an accredited journal and is working on book chapters. Her research interests include African literature, isiZulu teaching and learning, and socio linguistics.Dumisani Sibiya is an award-winning novelist, short story writer and a poet. He has written and edited a number of books in IsiZulu. These include novels like Kungasa Ngifile (2002), Ngidedele Ngife (2007), Ngiyolibala Ngifile (2010), and Inkululeko Engakhululekile (2020), and short story collections and anthologies such as Imikhizo (2004), Sidla Ingqatho Nefutho (2007), Isiqongo (2007), Izinzulu ZikaZulu (2009), Izinyembezi (2003) and Seventh Street Alchemy (2006). Sibiya holds an MA in Publishing Studies from the University of the Witwatersrand, which he passed with distinction. He holds a PhD from the University of Johannesburg, and he is currently an Associate Professor in the same institution’s Department of African Languages. He has published several journal articles and book chapters, including a chapter in Mafela, MJ and CD Ntuli’s (eds) Issues of Indigenous African Literature and Onomastics: A Festschrift in Honour of DBZ Ntuli (2018) and another in Professors Sarah Chiumbu and Gilbert Mothaatsebe’s Radio, Public Life and Citizen Deliberation in South Africa (2021) and has co-edited collections of critical essays titled, Trends and Tropes: Some Aspects of African Indigenous Literature of South Africa (2022) and Broadened Horizons: African-Language Literature, Film and Creative Media in South Africa (2024).Gladness Noxolo Maphala is currently a grade 4-7 Educator in a Government Primary School in Hillbrow. She holds a Bachelor of Education in Intermediate and Senior Phase teaching from Wits, majoring in IsiZulu. She also has a BA Honours Degree in African Languages from the University of Johannesburg. Noxolo has co-authored one research article so far. Her research interests are in modern African orature and literature.Tlhokammoni Grace Msimango is currently a PhD candidate in the African languages Department, under the Faculty of Humanities, at the University of Johannesburg. She holds a Bachelor of Arts degree in School Subject Areas, a BA Honour’s degree in African languages (with distinction) and a Master’s degree in African languages (with distinction). Ms. Msimango is a recipient of the National Research Fund (NRF) (for Honour’s in 2021) and the University Research Committee Scholarship (URC) (for Master’s in 2023). She has one article published in an international journal. Her research interests include African literature, onomastics and linguistic stylistics.Noxolo Thembelihle Khumalo (who is late) was an educator by profession, teaching in one of the private schools in Johannesburg. She completed her BA Honour’s degree in African languages (2022). Ms. Khumalo was also an aspiring Master’s degree candidate (2023) in the African languages Department, under the Faculty of Humanities, at the University of Johannesburg. Onomastics was one of her research interests.Muzi Matfunjwa is a Senior Lecturer in the South African Centre for Digital Language Resources at the North-West University. He graduated from the University of South Africa with a PhD in Languages, Linguistics, and Literature. In terms of research interests, Matfunjwa focuses on Linguistics and Digital Humanities. He is interested in utilising digital language resources to improve low-resource languages, particularly those in South Africa.Respect Mlambo is a researcher affiliated with the South African Centre for Digital Language Resources (SADiLaR) at North-West University. He earned his PhD in African Languages from the University of Venda, where his research explored innovative approaches to linguistic studies within African contexts. Mlambo’s academic and professional interests are centered on Linguistics and Digital Humanities, with a specific focus on African languages. His work contributes to the preservation, development, and technological advancement of African linguistic heritage, emphasising the integration of digital tools and methodologies to support language resource creation and accessibility.Zilibele Mtumane is Professor in the Department of African Languages and Head of the School of Languages at the University of Johannesburg. He holds the degree of DLitt et Phil from the University of South Africa, specialising in African languages. He also has the Higher Education Diploma from the University of Fort Hare and a Diploma in Translation from the University of South Africa. He has presented a number of academic papers at various national and international conferences, where he chaired sessions as well. He has authored and co-authored over fifty articles in various accredited journals. He has also authored and edited books. Apart from publishing, he is a regular adjudicator for various accredited journals and has edited (and evaluated) book manuscripts for various publishing houses. Mtumane has supervised a number of postgraduate students, some of whom passed cum laude. He is also an external examiner of both undergraduate and postgraduate students for various universities. He is a member of various professional and academic organisations.Nthabi Malatji is a Sepedi Lecturer at the University of Limpopo, where she has been teaching since 2016. She supervises research for Honours and Master’s students and has published articles in various accredited journals. Nthabi actively contributes to several educational projects, including the Kagiso Trust Project, the Barongwa Research Project, and PrimTEd (Primary Teaching Education). She serves as an assistant coordinator for the University of Limpopo’s School of Education Research and the Department of Language Education Research. In addition, Nthabi is an external moderator and examiner for other universities. She is also a reviewer for various journals and has presented papers at numerous conferences, both nationally and internationally. She is currently pursuing her PhD in African Languages.Sekgaila Chokoe is Associate Professor of Sepedi at the University of Limpopo (formerly known as the University of the North). He is a linguist, a language practitioner as well as an author of several Northern Sotho books. He has to his credit, the following prizes and awards: Winner of the 2017 ALASA Prize for the Linguistic Category (20/07/2018), M-Net Book Prize Competition- Nominated for the prize (A Novel entitled LENGWALO -1995), University of the North Faculty of Arts Medallion of Merit First Prize (1994) and Bertram Literary Award, First Prize (A Manuscript entitled Lengwalo – 1993).Matibidi Sesheng Lerato is currently a high school teacher at Maphutha Secondary School. She holds a Bachelor of Education degree in Senior and FET Phase (majoring in Sepedi and ICT), and BA Honour’s degree in African Language from University of Johannesburg. Lerato is still pursuing her Master’s degree in African Languages at the University of South Africa. Her research focuses more on socio-economics and African literature.Mmatlala Ruth Selomo is currently a Sepedi and Life Orientation Educator at Maphutha Secondary School, teaching grade 11 and 12. She holds a Bachelor of Education degree in Senior and FET Phase and a BA Honours degree in African languages, both obtained from the University of Johannesburg.Mpashe Tinkie Mapula is currently a teacher at Mafifing Primary School. She holds a Bachelor of Education degree in Senior and FET Phase phase and an Honours degree in Language Education. Mpashe is currently an African language Master’s student at the University of Limpopo.Erna Mokgadi Mohale is a Sepedi Lecturer in the Foundation Phase Unit at SANTS Private Higher Education Institution. From the University of Johannesburg, she holds a B.A Humanities (School Subject Areas) degree, a B.A Honour’s degree in African Languages and a Master’s degree in African languages (obtained with distinction).