FREE ISSUE A MULTILINGUAL STUDENT NEWSPAPER SEPTEMBER 2015

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Umcimbi Wokukhumbula Abasebenzi BaseMarikana e-UCT

Kgethologanyo ya mmala e sa kekaRacism is still rife

Ubusuku Bomculo noNomfundo Xaluva

Mhla zingu-20 kuNcwaba abafundi, ikakhulukazi abe Rhodes Must

Fall bebesingathe isikhumbuzo sesehlakalo sabasebenzi emgodini yaseMarikana. Uma uzokhumbula kahle, ngalo lu suku mhla zingu 16 ku Ncwaba kunyaka ka 2012, kwashona abantu abangu 34 esitelekeni seMarikana. Zingu 20 kule nyanga abafundi be Rhodes Must Fall [...]

Aforika Borwa e lwele thobela, kgaphamadi e be e le meetse re

hlapile. Godimo le fase re ile re leka go lokiša, ra pantiša mo le mola. Re be re leka go ba le Aforika e mpsampsa, ya go hloka dikgaruru le lešata.

Ka ngwaga wa 1994 Aforika e ile ya humana tokologo. Re ile ra bitšwa nagagadi ya setšhaba mebala ya molalatladi, naga ya go hloka kgethollo ya [...]

Kugcwele phandle kungekangenwa kwindawo

ebizakubanjelwa kuyo ikhonsathi ka Nomfundo Xaluva. Ndithe ndakubona uMama uThoko Ntshinga owayengumdlali qonga obalaseleyo kumdlalo owayekumabonakude uVelaphi, noMama uPemmy Majodina, ongumphathiswa wezoPhuhliso loluntu kwiphondo lase Mpuma Koloni, kwabantu ababeme [...]

@vernac_news @VernacNewsVernac News Vernac News

Edition 6

LEADER |SAVIOUR|SELLOUT|TERRORIST

Free Poster InsideRemember Marikana

2 BA KWADI/INQAKU LOMHLELI September 2015

Pumelela NtsezoFood, Fashion & Entertainment Editor

Ariana MunsamyMedia & Design Editor

Camilla SibandaNdebele Editor

Nitesh MaganWeb Master

Wisani MdumelaXitsonga Editor

Sharon RankapolaTswana-Sotho Opinions & Features Editor

Robin HenneyAfrikaans Editor

Luigi SchmidtStrategy Consultant

Wade Thekwane SmitZulu News Editor

Noluvuyo MjoliNguni Opinions & Features Editor

Prince NchupangTswana-Sotho News Editor

Tswelopele MakoeMarketing/Social Media Manager

Akha TutuXhosa Sports Editor

Sakhikhaya DlalaXhosa Opinions & Features Editor

Tsholofelo MocwenyaneTswana-Sotho opinions & Features Editor

Sanelisiwe NgcoboNguni News Editor

3EDITORIAL

English

Vice-Chairperson

Refilwe ThaTheVice-Chairperson

TaaRiq amodFounder & Chairperson

Sell-out? | Saviour? | Leader? | Terrorist?

Wam kelekile to the sixth edition of Vernac News.

Molo, Dumelang, Sawubona, Avuxeni, Ndaa, Salibonani, Habari, Mhoro, Goeie

dag, Awe! Greetings to one and all, in all of the beautiful African langauges that we

at Vernac News have so far represented on our multilingual transformative platform. Yes

bahlobo bami, my ouens, Vernac News has grown so much since our humble beginnings last year. It is true that out of a time of cynicism, a time of change, Vernac News has emerged and also carries the banner for decolonising our educational institutions

through language, and more specifically through our indigenous African languages.

With our theme of Heritage Day in mind, we can continue this important discussion of our African languages. Simply speaking, our languages do not only contain our cultures but our heritages. It is because of this that language is a such powerful tool, since it not only allows one to communicate to get by but to express feelings and emotions, tell stories that invoke thought and action and most importantly, understanding. Our languages can create the more human face that utat’ Biko spoke of in his written work. This is one of the key cornerstones of black consciousness because, when I greet you and say “Sawubona”, it is not merely a greeting but rather, “I recognise you and your existence as my fellow human being”. It is through my language and heritage that I can communicate and articulate the narrative rather than the context of black consciousness and communicate the story of my people.

So what do I mean by heritage? The English language, dull as can be, defines it as “’Property’ that is inherited or bequeathed”. I think that the concept of heritage is a subjective one, since it can mean so many more things to each one of us. In my understanding, a person’s heritage, does not only carry their cultural heritage, but also their physical attributes, their feelings and emotions that echo through our historical existence and resonate with us to today, in the 21st century. However, today we find that not only the concept of Heritage is being dictated to us by corporate South Africa and white supremacy, but what is ours to be proud of is being silenced through the rebranding of Heritage Day to Braai Day. On the one hand we are being told that we should be thankful to Europeans for bringing technology and infrastructure to Africa and other former colonies while forgetting the violence and terror they brought along with them as well it legacy of black subjugation and oppression. What are we really celebrating on such a day over a stukkie braaivleis and ‘lekker vibes’!?

Na fam.

Some have even gone so far as to twist the narrative of their own heritage and history, glorifying figures like Cecil John Rhodes, Leander Starr Jameson and Louis Botha to name a few. Additionally you have media outlets who either deny their oppressive past in organisations such as Naspers but you have others that glorify their birth by white males in 1942, in collectives such as Varsity. That white supremacist narrative is being kept alive by Varisty writers who either write covertly racist pieces like the Luister and Crowd Court piece or blatant ones like the racial preference pie chart. These are but a few examples.

In closing, I ask all of you reading this to question your heritage and your history. Who is the keeper of your memory? Has your narrative been twisted? Has it been twisted so far that you forget who you used to be and what you symbolised? Today we have polarising views on an icon such as Nelson Mandela. To some he is a spiritual god and to others he is a sell-out. Not many remember Mandela the radical or revolutionary because it has been twisted to suit a particular narrative. In nutshell, this is what happens to us, when we succumb to whiteness. We become sell-outs and betray our former selves. Well, let this article and newspaper serve as a warning to whiteness. On behalf of Vernac News, I can proudly say that we will not let our heritages be tampered with. We want to be remembered as a symbol of defiance, power and blackness. This is a heritage we will strive to preserve. A heritage clothed in African soil, and more importantly expressed through African languages. Ndithi...Asijiki, Siyaquba bafwethu, Siyaquba!

One settler...One bullet!A wArning to whiteness

Our SpOnSOrS

RefenTse ThaThe

mapaseka seThlodi

Setswana

Head Tswana-Sotho & Education Editor

I hosted a throwback themed lunch the other day and it reminded me of so many fun things that we used to eat and do as kids. Before the world of social media update and selfies took over life was

rather simple, and I honestly miss that carefree state. Yes, obviously we grow up and outgrow certain things but our culture shouldn’t be one of those things that we outgrow. It’s up to us after all to pass on the torch of our heritage to our children. And I think it’s very important that whatever we impart on

them, be it language or food or games, it should be in the ‘purest’ forms.

go tswA hole go fitlhelA jAAnong“Only 90s kids will knOw”

Maloba ka Latshipi

ke ne ke laleditse di tsala tsame go tla go itapolosa le nna pele ag re tla simolola malatsi a rona a boikhutso. Ene ele selo se se nyenyane fela mme se nkgopoditse dilo dile di ntsi. Jaaka re keteka kgwedi ya ngwao ya rona, ke eng seo ke ipelang ka sone ka go nna ngwana wa nako tsele tsa bo 1992?

Ga ke itse gore ke ba bakae ba lona ba le tla gopolang metshameko e ene ere itumedisa gane ne re sampane re le bana. Pele ga re tla itse dilo tse di tshwanang jaaka bo Facebook kgotsa Twitter kgotsa yone Instagram; ene re tshameka kgati, diketo, ditopo kgotsa ‘block maipatile’. Ke tlala ka boiumelo ga ke tlelwa ke megopolo e.

Go monate mme ibile gape ke bona gole botlhokwa go itse go tshameka sentle le bana ba bangwe. Ka motlho o mongwe re ne re sa lemoge botlhokwa jwa go dirisana sentle le babangwe mo metshamekong, mme gompieno thuto ya tirisano mmogo ke nngwe ya dithuto tse dibotlhokwa

tota. Go dirisana mmogo le batho go botlhokwa mo tirong ya gago ya skolo jaaka tlhole re dira ka ditlhopha kgotsa re tshameka metshameko ya kgwele ya dinao le kgwele ya diatla.

Kwa kopanong yaka ke ile kea direla ditsala tsame dijo tse ne re dija pele ga re phaphela bo di Cocoa Wah Wah le Mc Donald’s. Gao batla go utlwa monate wa go nna ko kasi o itirele molemo o reke s’phatlho kgotsa kota. Ke nngwe ya dijo tse di sa tlhokeng matsapa a makalo go edira mme monate wa teng o tswa ka ditsebe.

Goreng fa re fitlha mo ditoropong ebe re itebatsa dilo tse re godileng ka tsona? Kore re kgatlhiwa ke botshelo jwa toropo mo go kalo gore re sale re lebale gore ga go tseye sepe se segolo go itumela. Re tlile ra nna batho ba ba bonolo thata, re ijela dijo tse di simple mme dile monate, re tshameka metshameko kontle; botshelo bo le bonolo hela. Mme gompieno ga gwa nna jalo. Re itumelela go dula fatshe re tobetsa tsone megala ya rona go na le gore reye go tshameka mmogo kwa ntle.

Kea tlhaloganya gore re godile mme dilo tse dingwe o kase re tlhole re di dira, mme ke lopa gore re seke ra latlhegelwa ke bonyana ba rona. Ke raya gore a reseke ra itlhaganela go gola thata jalo ra be ra lebala go itumelela botshelo. Re itlhaganetse go nna le dikoloi, le ntlo e kgolo, mme botshelo bo feta dilo tse tse di sa nneleng ruri.

Kana ka tsatsi lengwe re tlile go neela ngwao ya rona go bana ba rona. Ke rona bawo re tshwanetseng go ba ruta ka dijo tsa setso sa rona tse difarologaneng, le yone metshameko eo re ne re etshamekang fa ene re le bana, le dithuto tse batsadi ba rona ba di re di rutileng. Go botlhokwa gore re sireletse ngwao ya rona gore re neele bana ba rona dithuto tse di tla ba thusang go aga bokamoso jwa bone mo motheong o o tiileng. Ngwao e e akaretsa puo, setso, le maitsholo a moAforika, ka gonne ke yone etla ba dirang batho mo bathong.

olweThu deliwe

4 BA KWADI/INQAKU LOMHLELI September 2015

Image credit: Zeusified

Image credit: themommycity.co.za

olweThu deliwe

Head Nguni & Education Editor

Vernac News team is diverse! It has members of all races and gender. It empowers both men and women within the team to be proud of who they are. Their writing are not restricted to anything, as long as they express their views in the language they are comfortable with, usually their mother tongue. They are encouraged to write about

issues that are concerning for them in the new South Africa. The team motivates others to be empowered and to remove the shackles of inferiority installed by West-

ernization and to believe in themselves and that they can do, and do more.

isiXhosa

5EDITORIAL

Iqela le-Vernac News liphangalele kwaye lingumzekelo apha emzantsi

Afrika ukubonisa indlela ilizwe lethu eliphangalele ngayo ngenxa yokuba bedibanisa abantu abamnyama, abebala, kwakunye nabamhlophe. Eli qela le Vernac News, lingumnzi wokubonakalisa ukuba intaka yakha ngoboya benye kwaye akukho lucalucalulo olwenzekayo. Babambisene kwaye bamoya mnye bengezintlanga zahlukeneyo ukubonakalisa ubumbano nomanyano kuMzantasi Afrika omtsha. Izimvo ziwe ngokuwa kudliwano ndlebe endithe ndaluthatha ndibuza ukuba kuthetha ukuthini ukuba kummi weli loMzantsi Afrika, kwezi ngukqu nolutshintsho kwezopolitiko. Izimvo ezilapha zikhethiwe bucala, kwaye zaqulunqwa ngendlela yokuba kungabikho namnye umntu ofumanisa ukuba uluvo oluthile luvela kubani na. Okunye, kuyafuneka nje ukuba ndicangcathe, ndiphefumle, ndenjenje; xa sithe sadibana akukho bala silibonayo koko Ubuntu nobunye.

Iqela eli le-vernac news xa sithi siyibeke ngokucacileyo liqela labantu abatsha abaneembono ezahlukeneyo, ezikhuthazyo, bezama ukuba uMzantsi Afrika mawuqhubeke phambili. Aba bantu batsha babambisene benengxelo yokupapasha uthando lwabo kuMzatsi

Afrika. Sisaphefumla kulo mba ungentla, omnye weqela eli uthethe kwavokotheka esithi uyavuya yena ephakathi kwabanye abantu abatsha abamkhuthazayo kwaye bamnike ingxelo ngobuntu, ubumnyama, kwakunye nangelizwe lakhe. Ubhentsise lamazwi akhe esithi uye abandakanyeke kwiingxoxo-mpikiswano ezisusa ubumnyama emehlweni akhe; ngxoxo ezo zithetha ngezinto abantu abatsha ababandakanyeka kuzo. Ngokuqinisekileyo i-vernac news iyasixhobisa ngendlela zokuba sithetha ngazo njani na ngathi, kwaye nokuba siluphathe kanjani usiba loncwadi xa sipapasha iphepha eli.

Siphila kwixesha likaxekeka ngoku, nalapho izinto zigungqisa umzi, kwaye nabantu abalukuhla abanye ngokobuhlanga bevela elubala. Eli xesha ngoku lelokuba abantu abamnyama bazazi ukuba bangobani. Iqela le-vernac lenza ukuba abantu bazithande ngohlobo abalilo bengakhange bazive ngathi bancinci kunabanye ngenxa yokuba behlukile ngebala. Sakukhumbula okuba abantu abaninzi uMzantsi Afrika akabanga nakho ukubenzela izinto, ngenxa yokuba bezisa ifuthe laseNtsona, nelibangela abantu ukuba bazilibale ukuba bangobani. Kodwa i-vernac news incedisana nabantu abatsha ukuba bazazi ukuba bangobani kwaye balwe ingcinezelo.

Nakukhumbula ukuba mandulo

abantu abamnyama babecinezelwe kwaye namathuba bengawafumani. Mathuba lawo abangela ukuba wonke ubani makaphuhle, umzekelo awengqesho. Eli qela le vernac news lizama ukuqinisekisa ukuba abantu abatsha ababevalelwe amathuba kudala, bayawafumana ngoku kwaye babika oko kubabangela ukuba umnqwazi ungaqini. Amathuba avulelekile apha phakathi kwi vernac news, ndlela leyo ibangela ukuba abantu bazazi kwaye bezifuna ngokubhala amabali abo athetha nangantoni na, ngolwimi olo. Eli phepha ndaba libangela ukuba abantu abatsha bathethe ngezinto ezenzekayo imihla ngemihla kubomi babo. Wonke ubani uvumelekile ukuba athathe inxaxheba ekubeni avule amathuba amatsha okuzibika ukuba bangoobani bakwabani kweli phepha ndaba.

Izimvo malunga nobubanzi beli qeli leli phepha ndaba ziwe ngokuwa. Uyakuphos’ igada nawe uzama ukukuphikisa oku okanye ukungqine. Ngxatsho ke mzi wakowethu! Masirhawuzelele isandla sisiya ngakhona. Thatha usiba nencwadi ubhenele ngasekutyikityeni uluvo lwakho ngolwimi lwakuni. Nali ikhwelo lihlatywa. Masingayekeli abantu abanefuthe laseNtshona bazenzele unothanda izakhono sinazo. Nali inqatha lizakuwa ethuthwini! Nali ilizwe lethu liding’ ukuhlangulwa!

iqelA le-VernAc news linkqenkqezA phAmbili ngokuqinisekisA ukubA AbAntu bAyAzAzi

imVelAphi yAbo, nokubA bAngobAniwhat is diverse abOut vernac news team?

Image credit: Taariq Amod

6 IZINDABA/NEWS September 2015

SetswanaTaung child ke leina la legata le le bonweng kwa motsing wa Taung,

Bokone Bophirima ka ngwaga wa 1924. Legata le le ne la epololwa ke banna ba ba neng ba direla moepo wa kalaka kwa Buxton, Taung.

Legata le le ne la ranolwa jaaka sebopiwa se sentshwa. Le ne la tsewa mo baaging ba motse, mme la romelwa ko Unibesiting ya Witwatersrand ko Gauteng moo moporofesa wa maloba wa dirutwa tsa tlhago le ngwao (Anthropologist) Raymond Dart a ileng a le tlhatlhoba gona. Mo ditlhatlhobong tsa gagwe o ne a senola fa legata le supa fa e le la motho o tshedileng dingwaga tse dimilone tse di fetileng. Moporofesa Dart o ne a tlhagisa fa legata le le bontsha le go bopega ka ditshupo tsa diruta tsa ‘science’ tsa gore motho o tswa mo losikeng le lengwe fela le ditshwene (Human Evolution). Ka mareo a science legata le le bediwa Australopithecus africanus.

Motse wa Taung o ne wa tsewa jaaka lefelo la ngwao boswa gonne legata le le ne le bontsha fa motho wa pele a tswa moAforika mme le bontsha hisitori eo. Bontsi go tswa gaufi le kgakala bane ba kgobokana ko unibesiting ya Wits go ya go bona legata le, ebile goromente e setse e dira madi go tswa mo go lone.

Goromente e dumela fa e le tsela nngwe ya go ruta batho ka tlhago ya motho (human nature). Le fa legata e le tsela nngwe ya go dira madi, baagi ba Taung ga ba na sepe fela se se supang fa legata e le la bone. Goromente e palelwa le ke go tokafatsa motse wa Buxton kwa legata le bonweng gona. Mmuso ga o dire sepe fela go tokafatsa maemo a tikologo eo, ebile le baeti ga ba sa tlhole ba na le kgatlhego mo go eteleng lefelo leo gonne ga le sa ngokela.

Mo dingwageng tse di mmalwa tse di fetileng baagi ba ne ba supetsa magosi

matshwenyego a bone mabapi le legata leo, mme fela magosi ga baaka ba nna le dikarabo dipe ka gonne goromente ga e ba tsenye gope mo di therisanong tsa legata.

Dingaka tsa setso di tlile tsa latlhela ditaola mme medimo ya tlhabanyane (badimo) ba ne ba sa itumelela seo se neng se diragala ka legata. Mo baaging ba Taung legata le ga e sa tlhole e le ngwao boswa, ka ngwana wa bone o ba amogilwe mme ga go seo ba ka se dirang ka sewa. Tswelelo pele ko motsing eo ga eyo le baswa ba motse ba tlhoka ditiro ka bontsi mme legata lone le tsholetsa ekonomi ya porofense ya Gauteng.

Ka letsatsi la 24 Lwetsi ngwaga le ngwaga baagi ba motse ba kgobokana ko lefelong leo legata le bonweng gona, mme ba keteke letsatsi leo la ngwao-boswa teng morago ba ye go kgobokana kwa kgotleng ya Batlhaping Ba ga Phuduhutswana go keteka ka meaporo, dijo le mmino wa setso sa Batswana.

TAUng ChILDngwAO bOSwA yA bATLhApIngpRince nchupang

Taung Child is the skull that was found in Taung, a small village in North West,during 1924 when mine workers still mined lime in Buxton. The skull was sent tothe University of Witwatersrand to be examined by the late prof. RaymondDart. The skull forms a great part of the South African Heritage culture. TaungChild used as tourist attraction because it supported the theory of humanevolution. The skull is generating money, but this money is in no way benefitingthe Batlhaping (Taung) people.

Image credit: modernhumanori-gins.net

NgoMvulo kamhlaka 31 Ncwabakazi kube lempikiswano lapha eyunivesithi yaseKapa mayelana lobudlelwano phakathi

kwelizwe laseZansi Africa le Zimbabwe. Bekulezikhulumi eziqakathekileyo ezivela emaqenjini ahlukahlukeneyo afana le South African Communist Party, Movement for Democratic

Change, The Southern African Liason Office le Friedrich Ebert Stiftung organisaton. Bekulabantu abamele amahofisi kaHulumende wase Zimbabwe lase Zansi Afrika.

Kunengi okuhlafunwe kulomhlangano okufana lokuchasiswa kwezenzo zika Thabo Mbeki ngesikhathi enguye owayexazulula udaba lombuso waseZimbabwe phakathi kwe Zanu PF le MDC. Umnumzana Soko ongumbalisi eyunivesithi ukhulume ngokukuhilileka okuthuleyo kuka Thabo Mbeki okwabangelwa yizizatho ezinengi ezigoqela ukungafuni ukuthi ilizwe leZansi Afrika licine libonakala njengelizwe elifuna ukulawula amanye amazwe. UThabo Mbeki wayengafuni futhi ukuthi amazwe afana le USA le UK angenele alawule ukuthi udaba lolu luzaxazululwa njani ngoba phela izivakatshi azingeke ziqondise into zomuzi. Phezulu kwalezizathu isizathu eqakathekileyo ngesokuthi umnumzana uMbeki wayefuna ukuqinisa ubudlelwana lamanye amazwe aseAfrika ngoba ilizwe leZansi Afrika lilemvelo yolusetshenziswa ngamanye amazwe ase Europe. Ekucineni uThabo Mbeki uyabonakala ukuthi wayemela Ipan Africanism kuqala.

Kodwa ke kuthe sekulomongameli omutsha elizweni umnumzana Jacob Zuma kuke kwathi kuyatshintsha kancane ngomnyaka ka2013 lapho esibone khona iZansi Afrika iqinisa isandla ukuze uhulumende waseZimbabwe angahlukumezi abantu ngesikhathi sokukhetha uhulumende omutsha. Ngokugoqela iZansi afrika isebenzise indlela yokuxolelana ukuze ixazulule inkinga zase Zimbabwe, DRC leBurundi kodwa kuyabonakala ukuthi khona lalapha eZansi lendlela iyehlula ngoba akulula ukuxola ukwazi ukuthi awutholi lutho.

Enye into esibulala ukuhileleka kweZansi Afrika yinhlupho ezenzeka lapha ekhaya. Zinengi inkinga ezimisane le ANC njengamanje okwenza ukuthi kungabi lesikhathi sokuthi kube lokuxoxisana lamanye amazwe njengesikhathi kusabusa UMbeki. Phezu kwalokho ilizwe leZansi Afrika kufanele likhangelane lindaba zeBRICS le bhanga leli elitsha eselivuliwe , yikho ke uthola ukuthi iZansi Africa ayiselaso isikhathi sokwakha ubudlelwane lamanye amazwe lapha eAfrika.

IZimbabwe iqakatheke kakhulu elizweni laseZansi Afrika ngoba amazwe lawa

asehlobene okufika ezingeni lokuthi loba useZimbabwe uzizwa engathi useZansi Africa ngenxayezitolo esezikhona ezifana labo Pick’n’pay, Jet kanye lezinye. Kulokuthengeselwana okukhulu phakathi kwamazwe lawa okukuthi kuqakathekile ukuthi isimo saseZimbabwe sibuyele sibe njengokuthi kudala kwakunjani lisase lilizwe eliqinileyo.

Ekucineni bonke bavumelane ukuthi kuqakathekile ukuthi Izansi Afrika iqhubeke inceda iZimbabwe kodwa okubaluleke kakhulu yikuthi ilizwe leli lifunde ukuzimela ngenyawo zalo ukuze likwazi ukuzilawulela inguquko. Lokhu kungenzeka uma amalunga amaqembu alwisana ngombuso welizwe engaqala phansi ukwakha ilizwe leli. Ndebele

camilla sibanda

Morgan Tsvangirai the former prime minister and leader of the MDC-T party in Zimbabwe once said that Zimbabwe is a domestic issue to South Africa. This is said in reference to the unique way in which the two countries have become more and more intertwined to the extent that being in Zimbabwe now feels like being in an extention of being in South Africa in terms of the consumer structure that has emerged over the last decade. There are just as many Zimbabweans in South Africa as there are remaining in Zimbabwe and hearing Shona more than twice a day is in South Africa is no longer a shock. How can South Africa respond to this unprecedented intergration of the two countries, what foreign policy the government pursue while protecting the interests of both countries?

ImpIkwASwAnO mAyELAnA LObUDLELwAnO bE ZAnSI AfRIkA LE ZImbAbwE

Image credit: Dailymail UK, EPA

7DIKGANG/NEWS

isiZuluwade Thekwane smiT

Mhla zingu-20 kuNcwaba abafundi, ikakhulukazi abe Rhodes Must Fall bebesingathe isikhumbuzo

sesehlakalo sabasebenzi emgodini yaseMarikana. Uma uzokhumbula kahle, ngalo lu suku mhla zingu 16 ku Ncwaba kunyaka ka 2012, kwashona abantu abangu 34 esitelekeni seMarikana. Zingu 20 kule nyanga abafundi be Rhodes Must Fall kanye nabanye bebehlanganise umbhikisho oya e-Bremner Building (ebizwa nge’Azania 1’). Le mashi iqale ngo 12:30 yaphela ngo 14. 00. Ohlelweni lo suku bekumenye umongameli we AMCU (Association of Mineworkers and Construction Union) umnomzane Joseph Mathunjwa. Ubemenyiwe ukuthi azoba yisikhulumi sabasebenzi mgodini.

Lo ka Mathunjwa ukhulume kakhulu mayelana nokwehluleka kohulumeni kokuguqula isimo esimbi esazalwa ngohulumeni wobandlululo obumhlophe. Uchazile ukuthi kufanele siyeke ukuthanda amaqembu ezombusazwe ngaphezu kwenguquko yabantu. Lo mlisa uphinde wasikhumbuza ngomlando we-ANC owadayisa abantu besizwe mhlazane ivulela amazwe ukuthi enze ugida sibhekane ngomnotho walapha ekhaya.

Lo mcimbi wenzeke emuva kokudwetshwa kwe graffiti lapha ekhaya. Eminye yemibhalo kubalwa lo obowuthi, “MAX PRICE FOR BLACK LIVES?”, “UCT has Lonmin shares!”, “Remember Marikana” neminye. Loku kudwetshwa kusolwa ukuthi kwenziwe yi-’Tokolos Stencil Collective’. Leli yiqembu eliphikisana nobugebengu bukaDemocratic Alliance, no-’Rhodes Must Fall’, iqembu labafundi baseUCT abaphikisana nabahleli baseUCT. Itokolos Stencil Collective ibifuna ukuba abantu bazi ukuthi iUCT itshala imali nge-Lonmin futhi iLonmin iyinikeza

imali enjengesipho kwiNyuvesi yaseKapa. Lonmin iyinkampani ebulale abasebenzi baseMarikana emuva kokuthi abasebenzi betelekele amaholo anconywana kunale nkence ebekade beyithola phambilini.

Omunye we lungu le Rhodes Must Fall, uBrian Ihirwe Kamanzi udlulise ulwazi lokuthi izimfuno zabo njenge RMF elokuthi; iUCT kufuze isuse ummeli Ian Farlam njengomunye wabahlala emihlanganweni yalapha ekhaya ngoba sekucacile ukuthi naye uyisigebengu. Okwesibili ithe iRMF ifuna kuguqulwe igama le hholo ekuthiwa yi Jameson Memorial Hall, khona izobizwa ngokuthi yi-’Marikana Memorial Hall’.

On the 20th of August 2015 there was a solidarity march at the University of Cape Town (iNyuvesi yaseKapa) for the mineworkers of Marikana and the massacre in 2012. Organised by the Rhodes Must Fall movement, the march aimed to make clear the collusion between UCT and Lonmin and the investments and donations shared between them respectively as well as make three demands to the university.

UmCImbI wOkUkhUmbULA

AbASEbEnZI bASEmARIkAnA

E-UCT

Ngo lwesihlanu mhla zingu 28 ku-Ncwaba kushone

amantombazane kanye nabadala besifazane engozini yesigadla

ebesiqonde emkhosini womhlanga wakwa Swazi. Le ngozi yenzeke eManzini, eMbabane khona eSwaziland. Laba bebelibangise omkhosini wesiko lapho inkosi uSwati III bekufuze akhethe khona unkosikazi wakhe.

Ngosuku lwengozi iphephandaba I Swazi Observer libike ukuthi kushone amantombazane angamashumi amathathu nesishiyangalombili (38). Ababonile bathi ‘’lamaloli alayisha amantombazane angaphezu kwesikalo sabantu abafane ukuba phakathi kwi loli, ingozi ibilindelekile isimweni esinje’’. Umbiko uphume kwi Swazi Observer uthi isimo besibucayi ngendlela yokuthi lezi zintombi bezihlakazeke emgwaqeni kugcwele igazi yonke indawo.

Ababelimele baphuthunyiswe esibendlela. Iqembu i Swaziland Solidarity Network libike ukuthi inani labantu abashonile selikhuphuke lafika kubantu abangamashumi ayisithupha nanhlanu (65) emvakokuthi kushone abanye abebephuthunyiswe esibhedlela.

Bekulindeleke ukuthi amantombazane angage zinkulungwane ezingamashumi ayishiyangalombili (80, 0000) aye emhlangeni mhla zingu 31 ku-Ncwaba. Kodwa ngenxa yale ngozi lo mbhiyozo usuhhoxisiwe.

Umhlanga usiko lweminyaka yonke, lomcimbi wenzeka minyaka yonke lapho kuhlanganyela khona amantobazane ayizintombi nto. La mantomabazane aqgoke iziketi zobuhlalu nobucwebe ubenzwe ngobuhlalu. Kulomcibi lamantombazane agidela umdeni wasebukhosini kanye nezibukeli zakwamanye amazwe. Amadodakazi enkosi ayawuhambela lomcimbi, wona abonakala ngoqhele ubomvu abawufaka ekhanda.

INkosi umSwati uthe; “lengozi ibuhlungu kakhukukati kubatali balamantombatane”. Umongameli uJacob Gedleyihlekisa Zuma uthumele amazwi enduduzo kulaba abashonelwe kanye nomphakati wase Swaziland

isiZulusanelisiwe ngcobo

65 Swazi maidens died on the Mbabane-Manzini highway. These maidens were on their way to the annual reed dance, where King Swatii III was to choose his wife.

kUShOnE AbAnTU AbAwU 65E-SwAZILAnD

65 people dead in Swaziland

Image credit: Wade Thekwane Smit

Image credit: Gallo images

8 DIKAKANYO/TSELE LE TSELE September 2015

SETSO, LORE LWA BATSWANA!SetswanapRince nchupang Batswana ba dumela thata gore setso, ke tsela e nngwe e e

kgethegileng ya go ikokeletsa matsatsi a botshelo. Fa o ka ela tlhoko, ga go tsela epe ya setso e e ka go latlhang. E a bo e ntse e le fela tse di go ntshang bobi mo matlhong. Ke ka rata go ntsha

sekai ka lenyalo la setso. Fa o tsamaisa lenyalo la gago ka tsela ya setso, o ka se ikotlhae. O a go fitlhela o itumetse mo lelapeng; monna a itse gore mosadi o a ratwa e bile o a tlotlwa, mme le mosadi le ena go fela jalo ka ena. Fa o batla dilo tsa gago di go tsamaele sentle mo lenyalong, o tshwanetse wa nyalwa kgotsa wa letlelela go nyalwa ke motho wa kgoro kgotsa wa losika lo o itseng lotso la kwa go lona. Go setse go boletswe gore ngwao ya lenyalo yona e a tshwana, fela mekgwa le ditlwaelo tsona ga di tshwane go ya ka merafe, dikgoro kgotsa ditshika tse di farologaneng.

Lenyalo la Batswana le itshetlegile thata ka bogadi. Bogadi jo, ke jone jo ga jaanong batho ba bo bitsang “Lobola”. Ba dumela gore mosadi fa a nyalegile ka setso tota, e a bo e le fa a ntsheditswe magadi. Bogadi ke dikgomo tse di ntshiwang go tswa ko gaabo monna go ya kwa gaabo mosadi. Dikgomo tse ga di kgweediwe fela ntle le dipuisano magareng ga masika a mabedi a, e leng la bagwe le lwa bagogadi. Mme pele go ka nna le thulaganyo eo ya tsa bogadi, go nale meetlo e e etang pele, morago go latele bogadi. Lenyalo la Setswana le le tiileng, ke le le simololwang ka patlo. Ka letsatsi leo la patlo, borra-mosimane ba etela kwa gaabo-mosetsana go romela molaetsa. Mme ka letsatsi le le beilweng ba tla fitlha kwa gaabo mosetsana ba fitlha ba bodiwa gore “a lo dira? A dira di dume!”. Ba ko gaabo mosimane ba tla bo ba itlhalosa gore ba tlile go batla sego sa metsi, mme ba tlhalose gore dikgomo di ba setse morago. Tiro e, e dirwa ka mahube a banna. Fa ba sena go tsamaya go sala go jewa kgomo, nku kana podi ya mokwele e e tla beng e tlhabilwe. Morago e nne bogadi.

Mme tota tota go tloga kwa tshimologong ya dilo, bogadi bo ne bo sa simolole fa motho a lekanetse go ka tsaya kana go ka tsewa. Mosadi o ne a opiwa mpa. E re morago ga ngwana a sena go tsholwa go tlhomamisitswe gore ke mosetsana, go be go isiwa kgomo e e bidiwang gore ke kgomo ya legangwa kampo kgomo ya legora. Kgomo e, e ne e gamelwa ngwana e bile e kganela ba bangwe go tla go beeletsa ngwana yoo.

Dipuisano kgotsa ditherisano tsa bogadi di tshwara ka mahube a banna. Basadi ga ba tsenele ditherisa tseo, bone puo ya bone e ne e felela fela ka nako ya patlo. Dipuisano tseo tsa bogadi di tshwarelwa kwa sakeng, kwa gaabo mosetsana. Dipuisano di etelelwa pele ke bomalomaatsone. Ka nako ya fa bogadi bo ntshiwa, ga bo a tshwanela go nna setlholo. Fa ba ntse jalo, gatwe bogadi joo bo a tlhotsa. Dikgomo di tshwanetse tsa nna pedi, nne, thataro, jalo jalo. Fa ba kwa gaabo mosetsana ba kopile dikgomo tse di ntsinyana, go na le gone gore ba kwa gaabo mosimane ba ka lela. Mme ba fiwa tŠhono go ka ipobola ga bedi fela. Pala ya boraro bo malomaagwe mosadi ba ema gone fa palong e ba e segileng lwa bofelo. Fa morago ga dipuisano, e tlaare fela fa malomaagwe mosetsana a tswa ka lesaka a be a bua a re: go weditswe! Basadi ba tlaabo ba simolola ba tlhabeletsa ka mogolokwane. E bile ka go ya ka setso, ga ba a tshwanela go duduetsa pele ga dipuisano tsa magadi di felela. E bile ka patlo gone, gotlhelele ga go a tshwanela go duduediwa.

Morago ba bangwe ba tlaabo ba ya go tsena mo ntlong, ba ja dijo tse ba tlaa bong ba di

apeetswe. Mme mo kgorogo ya bone, ba tla ba apeile dijo le bona ba di phuthetse. Jaanong fa ba sa kgona go ja dijo tse ba di apeetsweng tsotlhe, le bone ba a di phuthelelwa ba tsamaya ka tsone. Mme tota lebaka le gantsi le agang le tlhola gore ba bogwe ba tsamaye ka dijo ke ka gore, ga ba a tshwanelwa go tlhabelwa ke letsatsi letsatsi mo bo gogadi.

Letsatsi le le latelang, ke la lesaka. Lesaka ke dijo tse di jewang ke monyadi le monyadiwa. Ba tshwanetse ba di memela bontsalaabona kana ditsala tsa bona. Nama e ba e jang ka letsatsi la lesaka, ke letsogo la nku e e tlaa beng e lerilwe go le maabane ka letsatsi la magadi ya mokwele.

Mme morago, e nne lenyalo la hilililiiiiiiii!!!!!!!!!!

Lobola (Bride price), are cattle that the grooms family gives to brides family during marriage negotiations. There are several rituals that should be performed during this processes to thank and invite ancestors. Apparently the rooted and blessed Tswana marriages are the one that involves lobola.

Image credit: theturneradventures.blogspot.com

Setswana ke nngwe ya dipuo tse di tswina ebile di le popota. Batswana ba fitlhelwa mo Borwa jwa kontinente ya Aforika.

Sesotho le Sepedi di nnileng gone morago ga go kgaogana le morafe wa Batswana bogologolo tala matlapa a santse a tobetsega.

Se buiwa thata ko dikgaolong tse di ko Bokone Bophirima, Kapa Bokone, Gauteng le Foreisetata mo nageng ya rona ya Aforika Borwa. Mme tota se e ikadile Aforika Borwa ka bophara go akaretsa mafatshe a mangwe a Aforika e leng Namibia, Zimbabwe le Botswana.

Batswana ke morafe yoo ipelang ka ngwao ya bone, mme ga ba farologane thata le merafe e mengwe ya Aforika jaaka go itsege gore go tloga ga lowe maAforika ke bana ba thari e le nngwe fela.

Ba tshela ka molao, eo e tlhamilweng ko ga lowe. Ba dumela fa ngwana wa Motswana a tshwanetse go tshela ka go ikilela ka tsela ngwe, jaaka fa ngwana wa mosetsana a sa tshwanelwa ke go phirimelelwa ke tsatsi nageng, ka gonne bane batshaba fa a tla ithwala a sa nyalwa . Owai! Ke tsa maloba tsewa, ba se gompieno ba tsena masa a raletse, dikoko tsa moso dilela.

Lefelo le lengwe fela le neng le ruta ngwana wa Motswana ka ga botshelo e leng sekolo sa setšo eleng bogwera le bojale. Bogwera bo ne bo iwa ke makolwane a nonofileng a lekane go ka simolola lelapa. Bojale bo ne bo iwa ke basetsanyana ba ba lekaneng go ka nyalwa. Ba ne ba rutiwa meila, dipina, dikoma le maano otlhe a botshelo kwa sekolong se sa setso. Ba ne ba rutiwa botho, tlotlo, mekgwa e e siameng ya go tšhwara batho le gore motho ke motho ka batho. Go ikilela kgotsa gone go sala melawana morago go ne go thusa thata gore morafe o laolesege o tshele ka tolamo.

Mo malatsing a maloba e ne e re fa monna a lekane go nyalwa a ba batlelwa mosadi. Go sena dilo tse tsa segompieno tsa gore pelo eja serati. Malapa a mabedi a ne a

nyalana ka bo one go ya go ileng. Go sena tlhalo jaaka e setse e le pina ya setšhaba mo malatsing a gompijeno. Monna o ne a batlelwa mosadi go ya ka bothakga le bonatla jwa gagwe. Dipopego di ne di sena karolo mo go kalo, go dumelwa gore mosadi tšhwene o jewa mabogo ebile bontle bo na le dibelebejane. Ba gaabo mosetsana ba ne ba tlhopela ngwana wa bone monna yo e leng senatla yo bagabone ba nang le lorato. Monna yo go dumelwang fa a ka aga lelapa a bo a tlhokomela mosadi. Go ne go dumelwa gore monna ke tlhogo ya lelapa. Batsogapele barile monna potokwane o potokwa fela ebile ke rotwe o jewa marota. Monna o ne a tšhwanetse go tsamaya go ya go direla bagabone ke ka jalo go neng go itsege fa la monna ele tlhaga mmapa le tsela.

Batswana gotloga ko ga lowe ke batho ba baratang go dirisa ditswammung, jaaka makgabenyana; phate-ya-ngaka, jalo le jalo go ikalafa le gone go itshereletsa. Baswagadi le ba tlholagadi batlhatlhelwa dipitsana, go dumelwa fa dintsha sefifi le go ba kgaogantsha le balekane ba bone ba ba ithoba letseng. Dingaka tsa setso di dirisa ditswammung, go thaya le go alafa batho.

Setswanadikabelo peTRos

The Tswana clan is believed to live in accordance to the laws set by our great-grandfathers. In the olden days the Tswana children never married for love. The parents chose the husbands for their children, and so did the men’s parents. The way the man behaved determined what kind of woman he will get. Both the men and women had to go to the initiation

schools before they could get married.

Ngwao boswa ya BatswanaSetswana Heritage

Image credit: unipress.bookslive.co.za

9IZIMVO NAMABALA ENGWE

Ngwana wa mmala wa

sebilo, mmala o montlenyana wa

ngwana wa thari entsho. Ipele ka se bopego sa gago wena sebopiwa sa marata go le jwa. Se iphetole se bopego ka na mmala wa gago. Se lebala kwa o tswang, mme o ipele ka motsana wa gaeno, o se go tlhabisi ditlhong. kwa o tswang ke motheo wa botshelo jwa gago.

Sekhwakhwante seeng wa lebala maswi a wa a nyileng, diatla tse di go godisitseng, le ona motsenyana yoo go letseng kwa go ona, le fa o godisitswe se Aforika.Borra etsho mogolo ba re diretse botshelo, ba re supeditse tsela ya botshelo, ka go re ruta puo e nonofileng etle tseng ka diane le maele, bane ba leka go re fatlhosa mo botshelong, ka ba bo itsi botshelo jo ba botshedile. Ka na ngwana sejo wa tlhakanelwa.Setswana sare o ithute molodi malata a sa le teng, o gopole motlhang baile, ka ditlamelwana tsa pula di bankangwa go sale gale.

Borra etsho mogolo ba thaile tsela, ka

batshepile fa tlhako ya morago e gata fa ya pele e ga tileng gona, le fa mebala e le dikgakaneng, ka ba sena yone. Ipele ka setso sa gago wena ngwana wa thari entsho. iketsi wena ngwana wa mmala wa sebilo, ana monna fa a sa itse kwa a tswang o tshwana fela le motho a leka go tlatsa kgamelo e dutla.

Setso ke boswa jwa rona bana ba thari entsho, ana gaabo motho go thebephatshwa, kgabutle ga nke a feta gaabo are go tlala.

Setswanaolgah

NGWANA WA MMALA WA SEBILOAfrican child

Be proud of where you come from, don’t be embarrassed by where you come from, for where you come from has shaped you to be what you are today. Our grandparents/parents have paved a way for us to walk in and to give us opportunities they never had, so don’t forget them when you make it in life. Know that home will always be home, a place to return to when life has defeated you, so don’t burn the bridge when

as you go up there leader.

Zakwethu olungileyo awuthi sakhe isizwe kungaze kumosheke. Uma sikhuluma ngenhlawulo kanye ne lobolo, kusuke kungashiwo

ukuthi abantu besifazane ngamazambane abollile phecelezi ama “damaged goods”. Kepha kusuke kwenzelwa ukuhlonishwa kwesiko.

Uma kukhishelwa intombazane ilobolo lokho akusho ukuthi kusuke kuthengwa umakoti. Khona akulona neze iqiniso ukuthi umuntu uthengwa ngemali. Ilobolo lichaza ukuthi umndeni waku lo ndoda wone uyithandile intombi yalapha ekhaya ingakho efuna ukubonga abazali bayo abayikhulisa, ngokuthi bamzalele umuntu azophila naye impilo yakhe yonke. Izinkomo lezi ziba wuphawu lwamandla aphuma emndenini wendoda. Yize umndeni wentombazane kuba wuwona ocacisayo ngobuningi bezinkomo abazifunayo ngokuthathwa kwendodakazi yabo, kodwa umndeni wendoda usengakushaya indiva lokhu. Ilobolo ke, liyele lithande ukwehlukahlukana njengoba intombazane eshade iyintombi nto ivamise ukukhishelwa izinkomo eziningi ezedlula lena eshada isenengane noma ingaseyona intombi. Kuyashiyana futhi ekutheni le ntombazane ifunde yaphela kumaphi amabanga wokufunda. Labo abafunde bagogoda bavame ukulotsholwa ngezinkomo ezithandanda ukumba eqolo njenogba kubathathe imali enzima abazali ukuthi bayikhulise baphinde bayifundise futhi kanti njengoba isizogana yondle umndeni wayo omusha.

Asicacise futhi ukuthi uma intombazane itholele ingane ekhaya, ngaphandle komshado, lokho akusho ukuthi intombazane iletha ihlazo. Kodwa lokhu kusuke kuchaza ukuthi umfana udale umonakalo, wacekela phansi isibongo sakulowo muzi ngokumithisa ingane yabo ngaphandle kwesivumelwano semindeni yomibili. Ngakho ke ukuhlawula kwakhe kusuke kulu phawu lokhukhombisa uxolo nokuzotha ngakho phela ukungahloniphi leso sibongo. Kuyicala ke ukumithisa ingane uphinde uyiphe isibongo ibe ingahlawuliwe.

Kuhle siwahloniphe amasiko ngoba kungawethu. Yebo singafunda size sikhiphe isingisi ngamakhala kodwa lokho akusho ukuthi nathi sesingabelungu. Wena ophila kwi ‘Global Village’, kungaba kuhle uqale ubuze kubasunguli bayo ukuthi kuchaza ukuthini kona lokho uma bona awabo amasiko besawaqhuba, kodwa kube kuyithi sodwa okumele silahle awethu khona sizothuthukisa awezizwe.

Zulu, woza sikhulume ngenhlawulo, “Bride

Price” kanye nelobolo

isiZulunoluvuyo mjoli

Paying the Bride Price or ilobolo does not in any way mean that women are ‘damaged goods. In the Zulu culture, lobola signifies giving thanks to families that have helped raise a child who will now give birth to other nations.

Image credit: msmjoli.blogspot.co.za/p/isibha-ca-speaking-people.html

Image credit: kutlwanoonline@gov.bw

Disclaimer

The Vernac News Opinions & Features section is a vehicle for expression on any topic by members of the university, community and other interested parties. The opinions within this section are not necessarily those of the Vernac News collective or

its advertisers.

Letters to the editor need to be kept to a maximum of 300 words

and can be sent totaariqamod@gmail.com

10 DIKAKANYO/TSELE LE TSELE September 2015

Bosenyi e tloga e le hlobaboroko e kgolo kudu mo nageng ya Afrika Borwa. Ke bolela ke akaretša bosenyi ka moka bjo bo diragalago dipankeng, go thuba

ka malapeng, go tšeela baotledi dikoloi ka kgang, go kata le tše dingwe. E šetše e no ba setlwaedi gore ge motho a bala kuranta, a bogetše thelebišene goba a theeleditše seyalemoya a kwe dipego tša go šiiša namana tša mmele tša bosenyi.

Maphodisa a leka ka mešegofela go lwa ntwa ya mahlo a mahwibidu le dikebekwa. Bontši bja batho bao ba amantšhwago le ditiragalo tša bosenyi ke baswa, bao bontši ba iphilego diokobatši le madila. Makga a mantši ge go dirwa bona bosenyi bjo, go šomišwa dithunya tšeo di se go molaong. Basenyi ba bantši bare go dira bosenyi ba tšea hlokego ya mešomo ba e dira sehlare sa ntšhirela. Re bone dikoloi tša go sepetša tšhelete di hlaselwa nako le nako gomme morago go utuloge gore dikebekwa tše di be di šoma le ba bangwe ba bahlapetši.

Go utswiwa ga manaka a ditšhukudu le ona ke bosenyi bjo bo atilego ka maatla. Beke ka beke mašaka a diphoofolo a go tshwana le boKruger National Park a itemogela go bolawa ga ditšhukudu, gomme dikebekwa tše di tšee manaka a tšona di a rekiše. Se se tloga se ama Lefapha la Boeti gampe ka ge go na le baeti ba go tšwa dinageng tša ntle bao ba etelago mašoka a, gomme ketelo ya bona e tsentšha letseno le lebotse ka mo nageng. Kgwedi ya Lewedi ke kgwedi yeo e beakantšwego goba ya boeti gomme re le setšhaba re swanetše go ba kgahlanong le go bolawa ga ditšhukudu.

Ka mo gare ga ditoropo ga re ipone re bolokegile ka ge e le mo basenyi ba tletšego gona, nako le nako ba amoga batho dithoto tša bona gomme ba tsena ka monga wa seloko. Ditoropokgolo tša go etša bo Johannesburg le bo Cape Town ke moo bosenyi bo ikepetšego gona. Cape Town e itemogetše mathata a digongwana (gangsters) tšeo di tlaišago batho bošego le mosegare, gagolo makheišeneng. Le ge seemo se tloga se kaonafetše, leeto la go fetšiša dihlophana tše e sa le le letelele.

Moswana o boletše are “tau tša hloka seboka di šitwa ke nare e hlotša”. Ka gona, maikarabelo a go lwa le bosenyi ga se a mmušo fela, le rena re le setšhaba re swanetše re raloke karolo ya rena. Basenyi ba re ba bona tšatši ka tšatši, ke bagwera, meloko le baagišane ba rena. Ge re ka ba bega maphodiseng morago ga go lemoga mediro ya bona, re ka hlomola naga meotlwa.

MaAforika, goreng le phelela go ngapana?South Africa, why so violent?

Sepedicaswell mokgonyana

South Africa is one of the top-ranking countries as far as crime statistics are concerned. We’ve made enemies with the people we’re supposed to be living in peace and harmony with; it’s even habitual nowadays to see crime being reported in every media. There’s rhino poaching on one side and increased gangsterism on the other side. In my opinion, we will only defeat crime if we devote our time to caring about

the wellbeing of our neighbours as much as we care about ours.

Image credit: Gallo images or Thinstock

Lomu tiyunivhesithi elembeni ra 2015 hi vona vantshwa lava va lwelaka malunghelo ya vona tani hi vadyondzi

na vaaka-tiko va Afika-Dzonga. Vadyondzi va lwela ndhawu ya vona lomu swikolweni tani hi vanhu va ntima. Va lwisa

ku herisa xihlawuhlawu lexi xaha tamaka xi va karhata endhaku ka loko mfumo wa xihlawuhlawu wu herisiwile khume-n’we wa malembe lama ya hundzeke kambe swi-ta-ndhaku swa kona swi kombisa leswaku hambileswi mfumo emaphepheni wu nga herisiwa, rihanyo ra masiku hinkwawo a swi tano. Xihlawuhlawu xaha ri na matimba swinene naswona ku cinca a ku le ku laviweni kumbe ku endliweni, leswi swi tikomba hi mapfhumba lawa ya veke kona ku lwisana na maendlelo lawa lomu tiyunivhesithi.

Emasungulweni ya lembe ku vile na pfhumba leri vitaniwaka ‘Rhodes Must Fall’ eYunivhesithi ya Cape Town leri a ri kondletela ku diliziwa ka xifaniso xa Cecil John Rhodes lexi a xi hlohletela no va xikombiso xa mfumo wa xihlawu-hlawu na vu avanyisi. Leswi swi vile swi humela erivaleni hi loko vadyondzi va valungu hi xitalo va alana na kuva xi susiwa laha van’wani va nga kumeka va vula leswaku vanhu va ntima I timfene na man’wani marito lawa ya kombisaka rizondo ya nga amukelekiki.

Eyunivhesithi ya Stellenbosch ku humile pfhumba leri ri tivitanaka ‘Open Stellenbosch’ laha va lwisanaka na maendlelo ya ku dyondzisiwa hi ririmi ra Afrikaans leri va lweli va ntshuxeko va nga dlayiwa hi 1976 va lwela ku ri herisa lomu swikolweni. Ririmi ra Afrikaans I ririmi ra mfumo wa xihlawu-hlawu leri ri fambisanaka na ku onheriwa ka malunghelo ya vanhu va ntima laha vadyondzi va nga kombisa leswaku va ha tekiwa tani hi vantima lava va nga riki na malunghelo kumbe lunghelo ro va kusuhi na mabunu/valungu. Va kombisile leswaku va khomiwile hi tihanyi naswona va nyefuiwa no vitaniwa hi mavito yo dlamula timbilu.

Eyunivhesithi ya Rhodes ku na rin’wana pfhumba leri ri tivitanaka ‘Black Students Movement’ leri yimelaka malunghelo ya vadyondzi va vantima. Va te loko va ha kombisa swivilelo swa vona hi ku yimbelela no toy-toya hi ndlela leyi a yi rhurile ku ri hava ku onha ndhawu kumbe ku vavisana kambe va pfaleriwile tinyangwa va vitaneriwa maphorisa na timbyana wonge I swigevenga kungari vadyondzi lava a va yisa swivilelo swa vona ximfumo.

Leswi hinkwaswo swi humelerile hi lembe rin’we. Xana mfumo loko wu swi vonisa leswi wu endla yini? Vanhu va tiko ra Afrika-Dzonga vona ke? Xana I xikombiso muni lexi endzhaku ka malembe layo tala ya “ntshuxeko”? Xana ntshuxeko wa kona wu kona kumbe kova vuxisi? Xana valweri va ntshuxeko hi swona leswi va lweleke swona leswo endzaku ka malembe layo tala vantswha vaha lwela malunghelo ya vona ke? Lexi I xikombiso xa leswaku tiko ra hina ra ha ri na ntirho wukulukumba swinene.

Mapfhumba yo lwela malunghelo ya vadyondzi va vantima lomu tiyunivhesihi ta Afika-Dzonga

Xitsongawisani mdumela

First it was RHODES MUST

FALL , then came OPEN

STELLENBOSCH now there’s BLACK

STUDENTS MOVEMENT all in the space of a

year. What is this saying about our so-called freedom and equality in

Universities?

Image credit: http://www.marxist.com/south-africa-rhodes-must-fall.htm

Image credit: https://twitter.com/openstellies

11IZIMVO NAMABALA ENGWE

My mag kramp en is opgeblaas; ek is moelik soos donderweer

en ek wil net sjokolade eet. Ja, dit is wêreld oorlog drie in my baarmoeder.

As mense aan die menstruele sirklus dink, dink hulle an etlike Biologie lesse met ingewikkelede diagramme en geboortes. Sommige ouens weet ook dat dit is die tyd om net ‘versigtig’ met hul meisies te speel en die word PMS word rond gegooi. “Nee, sy is heeltemal mal! Befoeterd! Ek dink dit is haar tyd van die maand, as jy weet wat ek bedoel. Bly eerder weg!”

Ek vroetel rond in my baadjie, narstigtelik op soek na my ‘spesiale vroulike behoeftes’, maar ek vind net my Nurofens.

Ooh vrek! Waar is dit nou? Ek kyk weer, hierdie keer in my groot sak waar ek altyd een hou vir noodgevalle soos dit. Maar weer, vind ek dit nie. Ek begin gespanne te word; my sinuwees hang aan n’ vlenter en die keer is my vriendinne nêrens te vinde nie. Dus het ek myself in n’ moelike situasie bevind. Waar in hierdie groot institusie van hoë geleerde kan ek n’ eenvoudige ding soos n’ sanitere doekie kry? Toe het ek op die grootse soektog van my lewe gegaan!

Die eerste plek wat ek aan gedink was die Steve Biko Student Wellness Centre. Hierdie is op die sesde vloer van die Steve Biko gebou. Nadat ek vir vyf miniete gewag het ek eers uitgevind dat die verpleegster nie daar is gedurende middagete (Meridian). Dit was nou n’ groot probleem. Ek stap verby etlike badkamers waar n’ persoon gratis kondome kan kry, maar ek as n’ vrou wat sanitere doekies benodig; wat nie n’ keuse het oor my liggam se biologie kan dit nie kry nie. Dit is n’ ironie.

Uituindelik het ek my vriendin raak geloop en nadat

ek my situasie aan haar verduidelik het, het sy vir my vertel van een plek wat sanitere doekies verkoop. Hierdie klein winkel wat skryfbehoefte en allerande goedtjies verkoop langaan ‘Pimp My Book’ is blykbaar die enige winkel op boonste kampus wat sanitere doekie verkoop. Ek is nie seker of hulle tampons ook verkoop nie.

Die vreesbevange ervaring het my besef as ek so’ swaar gekry om envoudige en nodige behoeftes te kry, wat van duisende meisies wat nie so’ gelukkig soos ek is nie? Sommige meisies kan sanitere doekie nie bekostig nie en gebruik ander maniere om hierdie probleem optelos, soos koerantpapiere, stokkies en sand. Hierdie is ongemaklik, kan tot infeksies ly en vernerdering oorsaak. Dis hoekom 80% van 9 miljoen meisies tussen 13 - 19 sal eerder stokkies draai en n’ hele week van skool mis omdat hulle nie die korrekte sanitere behoeftes het nie. Hierdie verf n’ baie donker prent van die kultuur van vroulike gesondheid en welsyn wat n’ groot sosiale uitdaging in Suid- Afrika is.

Onlangs n’ prent wat deur Die Red Wings Projek - n’ Facebook groep wat die saak van vroulike gesondheid behandel, het ‘viral’ gegaan, met duisende ‘likes’ en 700 ‘shares’ in n’ blitsvinnige tyd. Die prent was n’ vrou met n’ choice kondoom in haar hand. Die boodksap van hierdie prent is dat dit so’ maklik vir vrouens om gratis kondome te kry – alhoewel dit manlike kondome is, maar nodige sanitere doeke of tampons is nie gratis beskikbaar in badkamers nie. Hierdie organisasie deel uit sanitere doekies vir minderbevoorregte meisies en skole.

Honderde vrouens het hulle opinies gegeë en dis duidelik n’ saak wat naby baie se harte lê.

Maar wat is die oplossing?Sue Barnes se ‘Subz Panty Pads’ sanitere doekies en onderklere is een van die mees volhoubare oplossing op

die mark. Hierdie onderklere is 100% herbruikbare en gemaak van katoen. Die sanitere doekie wat daarin gaan (Die onderklere) is wasbaar, herbruikbaar en gemaak met absorberende materiaal. Barnes se Subz sanitere doekie en onderklere kan vir vyf jaar hou en n’ pak van drie pare met nege herbruikbare sanitere doekies kom met n’ kos van R205.

Subz Panty Pads is al reeds gegeë aan 30 000 meisies rondom Suid-Afrika as gevolg van die Project Dignity organisasie.

Maar, nou wat van UK? Hoekom is daar nie sanitere doekies en tampon vending masjiens in die UK badkamers nie?

Die gawe meisie wat by die skryfbehoeftes winkel werk langsaan ‘Pimp My Book’, waar ek my ‘redding’ gekoop het, sê dat die UK badkamers het so’ masjiens gehad - maar dit het problem gehad. Hierdie masjiens was nie weer belangrik genoeg om op die agenda te wees. Net in Leslie Social alleen is daar ses of sewe vendingmasjiens. My ander vriendin wat op Res is, sê dat hulle kan hierdie nodige behoeftes by die snoepwinkel kan koop, maar hierdie winkel sluit om slegs vier-huur oop.

Dus, my ervaring by UK is net n’ klein deel van n’ groot sosiale uitdaging in die gemeenskap. Is dit n’ gevolg van onregverdige geslag vooroordele of is ons as vroue skuldig omdat ons nie hierdie saak wil oplos nie?

Net tyd kan sê

“Bloed in die water en bloed in die laan”Afrikaans

Robin henney

When people think of the menstrual cycle, we think of numerous Biology lessons with complicated diagrams and births. Some guys also know that this is the time to tread carefully regarding their girlfriends, whilst the word PMS is thrown around.

On the 12 of June 1977, tatu Bantu Biko was brutally tortured and later murdered by the Apartheid police. They kept him naked for

20 days in detention before he was taken to Port Elizabeth headquarters for more torture that led to the damage of his brains and ultimately to

his death. The police statement reported that he had ‘slipped from the soap and died’ in his cell.

Professor Eskia Ezekiel Mphahlele (1919-2008 ) reminds us that it is misleading to conceptualise June 16 as ideologically and historically independent from Biko’s life and lessons. June 16 is an important date in the South African history as the result that it is commemorated and remembered as the Youth Day. But at these commemorations, no significant name is mentioned of Steve Biko or his subsequence torture and brutal murder of the 12th of September 1977; a little over a year after the 1976 protests. Mphahlele contends that without the constant persistent voice of this young man, the black youth of 1976 would not have been inspired to stand up to the apartheid authorities. The leaders of this country has confused the youth about the meaning of this day. Mphahlele reminds us that the events that happened on June 16 were not spontaneous (and so are the ones that are currently happening around the country within the institutions of higher learning). All these were a sign of a conscious and deliberate choice of rebellion, all pointing to what was wrong in the country at the time. It must not be forgotten that Steve Biko had a lot to do with that!

Mphahlele advises us to place the 1976 protests in the context of Biko’s teachings as well as to the Black Consciousness philosophies. As we might remember that the Black Consciousness Movement (BCM) was carrying the message of black pride and seeking to embrace the African identity which was at the time (to a very large extent even today) dehumanised and bastardised. It must not be forgotten that Biko had a massive influence on the youth as well as to black people. He was the one who was vigorously encouraging them to have self respect in the eyes of the white rule which saw blacks as dirty and useless tools that were only needed by the system to enrich capitalism.

BCM under Biko was a radical approach aimed at fighting apartheid and at uplifting the black body that has ultimately became a shell that cannot speak for itself. Biko unapologetically stated that the system is corrupted and therefore was needing total transformation. Biko saw a problem with white racism and believed that blacks will continue being oppressed as long as they beg to be incorporated or assimilated into the already existing system of white supremacy. He compared this to what Fanon argued to be “an empty skeleton”

that is already defined for a black man to fill himself onto without debate or negotiation.

What Biko reminds again is that in Africa, white settlers are guests who should not be allowed to dictate how Africa should look like in their own terms imported from Europe. He advised that instead, Africans should set up institutions and laws in a manner that suits their African ways of living. Moreover, he stressed that anyone who finds displeasure in this form of arrangement should be more than welcome to pack up all his or her belongings and go back to Europe. This speaks a lot to the recent Stellenbosch debate whereby some are questioning how Black students can complain about the University of Stellenbosch being racist when they knew from the start that Stellenbosch has a history of accepting mainly white Afrikaans speakers whose treatment remains the first priority. Moreover when the issue of education in Afrikaans was the core reason why black students were shot and killed in 1976.

As we Commemorate tat’ uBiko’s DeathEnglishnoluvuyo mjoli

Image credit: www.pinterest.com/pqlsab/steve-biko/

14 OPINIONS & FEATURES September 2015

Naa maleme a rena a a re swabiša? Ke

makatšwa ke diterama tša thelebišene. Ge maleme a

a sa bolelwe ke nna le wena a tlo bolelwa ke bomang?

Aforika Borwa ke ye ngwe ya dinaga ka mo kontinenteng ya Aforika yeo e nago le diterama tša mehutahuta, fao go bolelwago maleme ao a fapanego boka mebala ya molalatladi. Diterama tše di hlalelwa ke ditšhabatšhaba, Aforika Borwa ye ka bophara. Fela, seo se makatšago kudu tšhomišong ya polelo diterameng tše, go bolelwa Sejahlapi go feta maleme a seAforika. Manyami ke gore mahlaku a matala ga a kwešiše selo, ba jo fepa mahlo fela.

Polelo ya go swana le Xitsonga ga e bolelwe diterameng tše dintši ka mo Aforika Borwa. Bontši bja tšona

diterama tše, di bapalelwa ke bana ba mobu. A naa ba a gapeletšega go bolela Sejahlapi diterameng tše? Goreng bathobašweu ba sa bolele maleme a seAforika?

Go ya ka Molaotheo wa Aforika Borwa, motho yo mongwe le yo mongwe o na le tokelo ya go bolela leleme la gabo (goba la boikgethelo), ntle le go ganetšwa goba gona go nyatšwa. Ga gona leleme leo le sego bohlokwa, maikarabelo a gore leleme la gago le bolelwe gohle mo, a diatleng tša gago.

Re atiša Sejahlapi boka mollo wa hlaga. Ge e le baswa gona a ke sa bolela, ba phadišana ka go bolela Sejahlapi okare se bohlokwa go feta maleme a mangwe. O kile wa ipotšiša gore o fetša nako ye kaakang o bolela Sejahlapi? Re swanetše go ikgantšha ka maleme a rena, re lwele gore maleme a rena a hlomphiwe ebile a šomišwe ditabeng, diteremaneng, dipapading le mananeong a mantši a thelebišene.

Molomo wa gago ke yo moso, goreng ka mehla ge o bolele go kwagala eke o adimelwe molomo wa mothomošweu? Ga gona tsela ye ngwe yeo o ka e šomisago go godiša leleme la gago ntle le go le bolela.

Re swanetše go ruta bana ba rena go rata le go ikgantšha ka maleme a bona, go a šomiša diterameng, dithalokong, dikošeng, bjalobjalo. Baraloki ba diterama: šomišang maleme a lena, gore batšofe le bao ba sa tsebego Sejahlapi ba kgone go kwešiša seo le se bolelago. Motho yo moso o tlo dula e le motho yo moso, ga gona yoo a ka go fetolago seo. A re itsweletšeng, re tšweletše maleme a rena. Nagana Aforika Borwa ya maleme a molalatladi ka nnete, ke bolela le dithelebišeneng!

Diphiri ka matlalo a dinkuWhat you see is not always what you getSepedisilvesTeR ThanTsha

Throughout the years, we’ve seen black African actors/actresses

speaking in English rather than their native languages. The way English is trending, it’s as if we are competing on just how well we can express ourselves with it. The sad part is that not many English-speaking people would do the same and “compete” on just how well they know African languages. I feel sorry for the people who don’t know their African languages because they’re missing out on so much that the English vocabulary just doesn’t cater for. I am waiting for the day when the SA entertainment industry not only the South African entertainment industry will be a true representation of

the rainbow of languages we have.

Kanala my bru, moenie sệ dat Afrikaans issie jou taal’ie! Onthou, as djy bly innie Kaap, dan moet djy Kaaps Taal

praat. Since ek a klein laaitie gewies, het ek gehoerrie taal van my Kaapse familie en my maanskape van Lansdowne.

Alhoewel ek op a so- called wit skool was, het ek meer vannie lingo geleer by my “brasse” in onse bruin clique. Nou by UCT, praat ek nie meer Kaaps Taal by Campus’ie maa’ slegs by die huis en somkere in plekke soes Lansdowne. Ek skat soema allie UCT brase en kiners wat Kaaps kan praat is a bietchie stervy, want hulle sallie Kaaps taal praat’ie.

Sien djy, UCT maak a coloured soes a wit mens. “Nicole” becomes “Nickie”, “ree-aly” becomes “relly”, a Datsun is vrekgam (unless djys a Whitie), “nai man” becomes “are you like, serious bro”. Djy vergiet wie djy is, waavandaan djy kom en die is jou agtergrond man. Djy raak lekke skaam vir Gatsby dyts, darels en dalchies te iet of net te mention.

Maa’ genoeg met al dai gedagtes, ek skat, niemand wiet ons geskiedenis’ie. Especially, die Kaapse geskiedenis. Hulle maak asof Kaaps taal te praat is ‘backward’ of iets. Hulle sệ suiwer Afrikaans issie beste een coz of it’s dutch geskiedenis. Wagge biechie, issit net dutch? Maa’ waavandaan kom Piesang, Labarang, Slamat, Gogga, Eina en Dagga van? Julle gattie dai woorde in dutch vindie. Soe nou dis obvious dat Afrikaans nie net a Dutch taal issie! Kom ek sal jou die origins van Afrikaans vertel dan kan djy self sien hoe Afrikaans die respek moet kry warrit verdien.

Innie 17th century, wanneer die Dutch na Kaapstad toegekomm’et het hulle die Khoi-san ontmoet en saam met die Malay mense vannie Malaysian Dutch colony, het die Dutch mense, die Khoi-san en Malay mense as slawe ge-use. Maa’ hierrie hardkoppige mense refused om Dutch te praat, soe hulle het a nuwe taal gemaak, soes a nuwe “Creole” of iets daarsoe. Hierrie nuwe creole was, natuurlik Kaapse Afrikaans. So dit was as gevolg van hierrie dutch mense dat Kaaps Afrikaans gebore was.

But nou becoz Afrikaans wassie a Dutch taal’ie, het die oppressed mense a geskrywende manier geverg om te komuniekeit. Soos die Malay mens het die geskrywende deel van Arabic gebruik, vir allie oppressed mense, coz die Malay mense was nogal Muslim en allie muslims van dai tye het Arabic gelies en geskryf.

Ja my bru, Afrikaans was a taal wat die brave oppressed mense vannie Kaap teen die Dutch mense gebruik as a manier van power te wys en hulle eie identity te behou. Die lafhartige Dutch mense het dan Afrikaans ge-standardise soe die oppressed

mense heddie belangrikke tool verloor. Gedurende die colonial en pre-Apartheid tye het die Nationale Party teen al oppressed mense Afrikaans gebruik. Vandag is daar nog steeds a stigma vir Afrikaans. Maa’ dis hoekom onse storie soe belangrik is om te onthou. Ons moet vir onse respek baklei. Ons moet ons identity en stem behou!

Laat ons a belofte maak, dat ons nooit die storie van Kaaps vergiettie.

Salute!

Kaaps AfrikaansTaaRiq amod

Origins of Kaaps

In the 17th century, when the Dutch came to Cape Town, they encountered the Khoi-san people and along with the Malay people

from the Malaysian Dutch colony, enslaved them. But these stubborn people refused to speak Dutch, so they made a new language or creole of the sort. This new creole was of course, Kaapse Afrikaans. It was against the Dutch people that only spoke Dutch. But because Afrikaans was not a Dutch language, the oppressed people had to create a new written form in order to communicate. So the Malay people used a written form of Arabic, for all the oppressed people, because the Malay people were of course Muslim and could read and write in Arabic.

Image credit: MyTV News

Image credit: maurits vermeulen

15IZIMVO NAMABALA ENGWE

Thandiwe msebenzi

ukutya ukuphekwe yintombiGraphic Art Submission

So for the longest time. I had grown up thinking of myself as an

“almost” Indian. A half-Indian. Half caste. Whatever the hell sort of awful approximation of an authentic identity I desired. Loathed. Loved. And pursued.

I had dealt with a lot of people who felt at complete ease telling me what it “is” that I am.

My Dad is black you see. And many attempts I’ve made to connect with my mother’s heritage sending me packing. As if somehow invoking the dominance of the influence of “the father” is going to resolve the annoyance of having to decide which “box” I’m allowed to be in. It was always a tricky thing to even communicate to my own mother, who was not a cultural woman herself and could not understand what I was looking for. She could not understand why their rejection of me mattered to me – and I couldn’t understand why it was I was being denied my authenticity.

In classrooms from Juniors and Seniors alike. I was poked and prodded, initially treated with curiosity but falling into dismissive indifference at my advances to gain acceptance. To be honest, I also have always felt that this pursuit was partly out of the lottery of my genetics. If I didn’t look so much like a scrawny Indian chap I’d probably have been doing this tired old tap dance for affirmation was other cultural groups around my community.

Yeah, authenticity is a funny thing. A painful thing.

I felt apologetic for my Mixedness. And I know too well how much resentment that has built within me, I feel frustrated and sensitive to the touch.

My jaws clench and my heart tense when some ask about my background. Some will engage with interest and enthusiasm. We’d engage in spirit conversations as I unpack everything I know about my family tree in record time.

Others will ignore it. And it will not come up unless I bring it forward.

And there are some. Not a few by any stretch.

Who will make efforts to assure me “it’s nothing special”, or respond to my explanation with a sneer. I am told I’m not mixed “enough” to have the identity crisis I identify with.

Can you imagine?

I guess I’d be allowed to have more loud.. And palatable conflicts.. if I had been mixed with Whiteness.

No one likes being painted with a single brush. It silences something so delicate. We all hold multiple identities, and have unique relationships with what those mean to us. But to be cast in the light of restrictive boundaries with such consistent indifference takes its toll after time.

For so many reasons. I now identify myself as politically black.

But within that construction. There is so much contested ground. So much I need to understand about how I am to express and reconcile my Indian identity. It has been all too easy to let it fall by the wayside but all too often I am reminded that simply ignoring it is no freedom. I have come to bear resentment for what Indianness has represented in my life. I can barely mask a scowl when I’m having curry in a crowded Indian restaurant. I feel under threat. Angry that I don’t understand all the names and variations on the menu. Scared to ask what anything means. Anxious at being discovered. Feeling deeply inauthentic.

I have thought that perhaps I need some kind of journey to India. Perhaps with my mother. To go and to confront a heritage that I am in danger of blocking out altogether.

Perhaps then, I will find a way to reconcile feeling caught in-between.

EnglishbRian kamanzi

CaughtIn-between

To read more of Brian’s blog visit: https://mixedhumans.wordpress.com/

Image credit: https://mixedhumans.wordpress.com/2015/01/13/caught-in-between/

16 OPINIONS & FEATURES September 2015

Aforika Borwa e lwele thobela, kgaphamadi

e be e le meetse re hlapile. Godimo le fase re ile re leka

go lokiša, ra pantiša mo le mola. Re be re leka go ba le Aforika e mpsampsa, ya go hloka dikgaruru le lešata.

Ka ngwaga wa 1994 Aforika e ile ya humana tokologo. Re ile ra bitšwa nagagadi ya setšhaba mebala ya molalatladi, naga ya go hloka kgethollo ya semorafe, ke ra gona ge re be re iphora.

Ke be kere ba re phara phori mahlong ge ba re diretwa di boya mokatong, ka ngwaga wa 1994 re ile ra e reta e saya mokatong Aforika Borwa. Gonabjalo še yona Aforika Borwa e ya re tlaba, re šašitše mahlo okare ke ge re setšwe. E a hlahlatha Aforika Borwa ke a go botša, ge e le ka kgethologanyo ya semorafe re thopa sefoka.

Taba ya kgethologanyo ya semorafe e sa le hlobaboroko, kudu mafelong a go swana le di yunibesithi le maokelong. Kgethologanyo ya semorafe e kamo le kamo, batho ba bašweu ba kgetholla ba baso, le bona ba baso ba kgetholla ba bašweu, re šišingwana okare re dijo tša go senyega.

Malobanyana mo ke kwele ka tša yunibesithi ya Stellenbosch, ye yunibesithi ke phure dinaweng, ke letsepane la go bola ka sakaneng . Bana ba maAforika ba swarwa okare ke matlakala, ba gopotšwa mehla ye gore mošutelelwa ga a nabe. Ke mašula go kwa gore

le ka nako ye go sa na le bana ba go rutwa ka seburu.

Gona yunibesithing ya Stellenbosch, bana ba baso ba bitšwa ka mainaina, ba bitšwa ditšhwene, dikolobe, dilo tša lešoka, bjalo bjalo, mehla le matšatši ba gopotšwa ka bodiidi ba bona. Dillo tša bana ba baso yunibesithi e jo di kgaphela kwa! Ba bašweu ke bona di nkgwete, le ge ba rumotše bana ba baso, ge bana ba baso ba tlaleya, yunibesithi e no bethiša taba ya gona phefo.

Bana ba go ithuta bongaka ba yunibesithi ya Witwatersrand ba fela ba etela sepetlele sa Charlotte Maxeke, gore baoki ba ba rute mo le mola. Ge e le bana ba bašweu bona be ba sa fiwe šedi, la mohlagare be ba sa le bone. Baoki be ba no goga maoto ka bana ba bašweu, efela ka ba baso ba be ba ba thuša ka maikemišetšo le lethabo. Bana ba batho ba šala okare ke di tšhiololo.

Ga se batho ba bašweu ka moka ba go hloya batho ba baso, go fela jwale le ka ba baso. Go nale batho ba ba ikemišeditšeng go aga Aforika ye mpsa! Go na le bagale ba go lwela seriti sa motho yo mongwe le yo mongwe, ba sa kgethe go ya ka mmala. Aforika Borwa e nyaka banna le basadi ba mohuta wo! Magagešo motšwa ga gabo ga a laele, o tšwa a rile tuu!

Kgethologanyo ya mmala e sa kekaRacism is still rife

SepedimmakwaTa lesudi

In 1994 the shackles of oppression were broken, and many South Africans were hoping for a prosperous future from there. We labelled our country a rainbow nation, but today it seems like clear skies! Even after so many years of democracy the country still has racism. Stellenbosch University is a case in point regarding this argument. The students of the university are still to make racist comments and the language policy’s pace of ‘transformation’ is taxing the black students. Racism is not just a one way street anymore; looking at Charlotte Maxeke hospital, we see white medical students experiencing dislike from black nurses.

But not every person from a certain race is racist towards another race, some people are agents of change, and they are committed to transform this country into a racism free nation.

Theeletša wena sehlola,Sehlola moferefere!Theeletša ka tše pedi, Theeletše, o nkwe o nkwišišeTheeletša o tiišitše

Ke seswantšho sa waka Mmopi,o reng o sola bothakga bja Gagwe,ga Gagwe gona o tla tsena wena?O ntshwa mare ka baka la bontsho bja ka,Ruri ya gago pelo e ntshofetše le go feta!

Ke mmina tšhwene ga senna tšhwene,Ke mminakolobe ga se nna kolobe,Tlogela go nkolobisha ka manyamingTlogela go nnyenyefatša,Yaka pelo e nhlabetše lešata go lekane.

Theeletša wena,Ge e le boroko ga ke bo tsebe,Ke lala ke hlobaelaKe hlobaetšwa ke lehloyo la gagoKe go dirileng ruri wena mogwera’ka wa leburu?

Ba re leabela le a fetelaGe e le go wena le fetetše go fetišaBa o rutelang tša mohuta wouwe ditaola,Tša gago di tharo ke ya go botšaO nkwele!

Listen my dearest racist friend,

Why do you hate me this much, How have I wronged you?

You call me names, Just because of my skin

pigmentation. Do you criticize the Creator?Because I am just His image.

It seems to me like you’ve inherited your ancestors’

abhorrence,Against me.

Nthawi zambiri, zinthu zomwe zatizungulira

zimatipatsa chidwi ndikutilanda tcheru chathu

chonse. Zikatero, zimatisiya mumaganizo. Tangoganizani, tsiku lanuloyamba kuona galimoto la mtengo wapamwamba lomwe simunayambe mwalionapo chibadwire chanu.

Maganiso ofuna kuligwira galimotolo amabwera koyamba koma kenako mmalakala mutalikwerapo kapena kuyendetsa kumene. N’chimodzi modziso mukaona munthu amene ali ndi chilema chilichonse. Funso nkumati: ndichani chomwe chimatibwerera m’maganizo mwathu tikaona kapena kukumana ndi munthu olumala pa sukulu ya UCT?

Nthawi zambiri, ambiri mwaife ganizo loyamba kutipeza limakhala lakuti munthu olumala aliyense akufuna thandizo lathu ndiyeno kotero timuthandize. Komano sinthawi zonse munthu olumala amafuna thandizo lathu, nthawi zina chithandizo chathu chithakukhala chitonzo pa iwo ndikukhalanso chosafunikira.

Taganizani mutakumana ndi munthu amene ali osamvetsa, ndiyeno mukufuna kumufunsa mmene mungapezele njira ya malo ofunika zedi pa sukulu pano, kodi zingakhale zothandiza mutate muzimupitilizira kuyankhula mawu amene iyeyo akutenga nthawi kuyankhula poti inu muli pa changu?

Nanga angamve bwanji? Chinthu choyenera kuchita ndikuwafunsa kaye ngati akufuna thandizo lanu kapena ayi, tikamatero tizawasungira ulemu wawo. Komaso tikuyenelaso kusintha zizindikiro (labels) zomwe timawagwiritsa ntchito poyankhula za kapena nawo anthu olumala ndi kulankhula nawo ngati mmene tinga lankhulire ndi munthu wina aliyense.

Mayankhulidwe osakhala bwino amapangitsa anthuwa kumva kutsalidwa ndipo zimapangisa kuti iwowo adzivutika mumaganizo ndikusowa mtendere kenako kusakhala osasangalala.

Sikaadza kokha kamaopa kulaula, anthu olumala amalandira zitonzo zina kapena kusalidwa kudzera mukuperewera kwa zipangizo zogwiritsira ntchito pa sukuluyi. UCT ndi imodzi mwasukulu zapamwamba muno mu Afirika koma ikulephera kufikapo mokwanira popereka zida ndi chithandizo chokwanira kwa anthu olumala mosiyanasiyana.

Kusalidwa kwa anthuwa kumabweraso Kamba kakusakhala ndi mwayi kuzinthu zina za pa sukulu pano. Kukanika kupita kumalo achisangalalo ngati Claremont ndi Hiddingh ndinjira imodzi yoonetsera kusalidwa kwambiri komwe ophunzira angalandire pa sukulu yapamwambayi. “Minibasi za Jammie shuttles za anthu olumala sizimapita ku malo ngati Claremont ndi kampasi ya Hiddingh amene ndi malo achisangalalo kwa ana a UCT ambiri…

kutanthauza kuti anthu olumala’fe sitiyenela kupita kumalo a chisagalalo,” adatero m’modzi mwa anthu olumala.”

Polimbana ndikuthetsa mchitidwe owasala anthu olumala pa sukuluyi, ophunzira ndi oyendetsa sukuluyu, tiyenera kutengapo gawo pa kusintha momwe timawaonera ophunzira olumala ndikuwapatsa mpata ndi kuthekera konse ndipo kotero adzionedwa ngati mmene tingawaonere ophunzira aliyense pa sukuluyi.Zikomo!

Disabel The Label: Language as a way of discriminationChiChewapRiscilla Thindwa

We must be conscious that our choice of words in addressing people with disabilities is vital in building or destroying our rapport

with them. Language can be used to label people with disabilities and make them feel

discriminated and consequently making their lives harder. We need to support them and treat them like we would treat anyone else.

Also, do not assume that they need our help; it is more appropriate and respectful to first ask if they need help before helping them. Disability

is not inability.

Theeletsa!

SepedimmakwaTa lesudi

Indlela azIwa ngayo

17IZIMVO NAMABALA ENGWE

O lalani ngoxolo maqahwe ezomculo womdabu

Gone but not forgotten, remembering legends that made Maskandi music what it is today.

isiZulunoluvuyo mjoli

Lesi sifundiswa kanye nebongi sayidume

kakhulu ngokuhhaya inkondlo ngalo ulimi lo mdabu ngesikhathi

sama 1960s

Waziwela kakhulu eqenjini labo elaziwa

ngokuthi i-Soul Brothers sukela 1960

kodwa lo mculo sewaziwa ngokuthi

UMbhaqanga namuhla.

Lo mlisa wayedume kakhulu nozakwabo

u-Ntomb’ Nkulu. Ubeyishaya aze

ayidahaze inkositina.

Intombazana yokuqala kwa-Bhaca yokuqhayisa umculo

wesintu. “Ladabuijazi endodeni, awuvike,

zange ube yintobI?!”

Indlela owayezibongela ngayo: “UmfokamaJazi

ohlale bemzonda bethi uyofa nini mfoka

Mkhize”

Dear Msakazi

Mama Ka Sibongile, Simehlulile, Xolis’ uMoya, Induku enhle, Matshidiso.

Ekresh, upondo, Yise Ka Potshoza, Isalukazi.

Skwiza, eMzimkhulu, Uthando.

Ivila, Ingadla ngadla, Majazi, Happy birthday

“Khuluma nazo mfazomnyama nezingane zakhe, matshitshi qomani safa yinhlamba kanyoko”

Intombi evelele ngokuzigqaja ngomculo wesintu. Ubecula.

Umculo wakhe bowaziwa nge Urban Zulu Maskandi.

Indlela owayezibongela ngayo : Ibhova lika dika dika, Idlamanzi. Abaziyo bathi ngu King of Maskandi.

Wayedue kakhulu ngokuthi: “Khwibi leli sojana leli!”

Indlela owayezibongela ngayo: Indidane, umphosi wethambo maqede izinja zimkhonkothe! Indidane evamis’ ukudida abaningi ngoba njal’ imishay’ intombi bakhuluma tshek’ imolo kusuk’ amaduku emakhand’ onina.

Mama ngisebenzile, khula tshitshi lami,

ebathenjini, Mangcobo

Baba omncani, Zinsizwa, Intandane,

Amagugu, we maAfrika.

Mary Gordon, SMS, Isemlenzeni, Mshoza

wami

IzingomaMlanjwane, inkinga uR7, imali

yabelungu

Diyona, gog’ feleNkanini, 2010,

abazali bami, kufa, Taxi

Indlela azIwa ngayo

IzIngoma zakhe ezIdumIle

IzIngoma zakhe ezIdumIle

10. Johnny dImba

2. bhekumuzI luthulI

3. mgqumenI mseleku

4. busI mhlongo

5. umfaz’ omnyama

1. mtshengIsenI gcwensa6. khansela no Jbc

9. davId ‘mdavu’ masondo

7. tholakele malunda

8. vusI XImba

Learn Xitsonga-Dyondza Xitsonga | Ithute Xitsonga-Dyondza Xitsonga

Learn Afrikaans | Leer Afrikaans

Learn Sotho | Ithute Sotho

Learn Ndebele | Funda Ndebele

the angry girl kicks the ball quicklythe sad girl kicks the ball slowly

the joyful girl kicks the ball skillfully

die vrolike meisie skop die bal bekwaamdie kwaad meisie skop die bal vinnig

the girl kicks the ball.Last issue we learnt:

This time we’ll add adjectives and adverbs!

die hartseer meisie skop die bal stadig

the fast girl kicked the ballthe girl kicked the ball high

the angry girl kicks the ball

ngwanana ya kwatileng o raha bolongwanana ya mapele o rahile bolongwanana o rahetse bolo hodimo

the happy girl kicks the ballthe angry girl kicks the ball

the tired girl kicks the ball

Inkazana ediniweyo ikhahlela ibholaInkazana ethabileyo ikhahlela ibholaInkazana ezondileyo ikhahlela ibhola

the sick girl kicks the ball slowlythe angry girl kicks the ball roughly

the confident girl kicks the ball hard

nhwanyana wa ku titshemba u raha bolo hi matimbanhwanyana wo vabya u raha bolo hi ku nonokanhwanyana wo kwata u raha bolo hi tihanyi

adjectivesbeautiful - pragtige

tall - lankgood - goeie

adverbsfar - ver

high - hooggently - sagkens

adjectivesbeautiful - pilatall - molelelegood - ho loka

adverbsfar - hole

high - hodimogently - ka boiketlo

adjectivesbeautiful - enhle

tall - ende

adverbsfar -kude

high - phezulugently - kancane

adjectivesbeautiful - saseka

tall - lehagood - koma

adverbsfar - kule

high - henhlagently - kahle

Ithute Setswana | Learn Setswana

Learn Sepedi | Ithute Sepedi

Funda isiXhosa | Learn isiXhosa

LEARN!Subscribe to our

channel for language videos every new issue!

the tired girl kicks the ball softlythe confident girl kicks the ball cleverly

the angry girl kicks the ball hard

Intombazana enomsindo ikhaba ibhola kakhuluIntombazana ediniweyo ikhaba ibhola kancinciIntombazana ezithembileyo ikhaba ibhola ngononophelo / ngokuchongekileyo / ngokuchanekileyo

the fast girl kicked the ballthe girl kicked the ball high

the angry girl kicks the ball

mosetsanyana yoo galifileng o raga bolomosetsanyana yoo lobelo o ragile bolomosetsanyana o ragetse bolo kwa godimo

the fast girl kicked the ballthe girl kicked the ball high

the angry girl kicks the ball

mosetsana yoo a galifileng o raga bolomosetsana wa lebelo o ragile bolomosetsana o ragetše bolo godimo

Funda isiZulu | Learn isiZulu

the tired girl kicks the ball softlythe confident girl kicks the ball cleverly

the angry girl kicks the ball hard

Intombazane ethukuthele ikhahlela ibhola kanzima.Intombazane ekhathele ikhahlela ibhola kancane.Intombazane ekholwayo ikhahlela ibhola ngokuhlakanipha.

adjectivesbeautiful - botsetall - mo telele

good - loka

adverbsfar - kgole

high - godimogently - ka boleta

adjectivesbeautiful - montle

tall - mo telelegood - siameng

adverbsfar - kgakala

high - godimogently - ka bonolo

adjectiveshappy - eyonwabileyo

short - emfutshanelaughing - ehlekayo

adverbsskillfully - ngobuchule

fast - ngokukhawulezi-sayo

far - kude

adjectivesbeautiful - enhle

tall - endegood - hloniphayo

adverbsfar - kude

high - phezuluunconfidently - ngokwe-

saba

20 EXTRAS September 2015

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21DIJO, FESENE, BOITISO

EzEmifashoni! Izikhathi lokuvala iincwadi futhi lokucambala ngaphandle elangeni noma uzilengisa emanzini ayasondela. Sekwisikhathi sehlobo kanye nalokhu kufika

isikhathi sokushintsha impahla zebusika nalezi ezipholileyo ukuze ukwazi ukuzijabulisa ngenkathi zohlobo. Ukukusiza sihlanganise imfashini ehamba

phambili.

JunglE fEvEr

molo yEllow

rEd all ovEr

2-piEcE

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sports luxE

gingham

Urban Zulu

McMeka’s

House of Alfalfa

milkchocolat.com

Hannah Collection

Fundudzi

Ephymol

Chartu Oscar de la Renta

WAKE

House of Ole

adam&eve

Oscar de la Renta

COLUFashion

Sun Goddess

House of Ole

mcMeka’sMantsho

Rumbie

Kamanga Wear

akatasia.com

Chartu

popsugar.com

David Tlale

Yadah Exclusive Designs

Colleen Eitzen

isiZuluRefilwe ThaThe

22 DIJO, FESENE, BOITISO September 2015

Ke mphatlalatšane, naledi ya mesoE e tsosang mahube, e e ntshang nko mo mesongGore e semelele ka leselo go fetlha dinawa

Ke korwe, nonyane ya sekgwaKe phoraphora bosigo le motshegareKe bapalela tsetse

Ke mosadi yo o mokwatla o sepharaLefika la setšhabaKobo e e reng diphefo difoka e sireletse setšhaba

Ke sethunya, ke ipela ka semelo le tsobotsi ya meKe montle jaaka semathana sa AmerikaJaaka masimo a Aforika, le metswedi ya tengKa fa ntle ke kgabisitswe ka mmala wa gauta,monyebo ona ke wa teemane,Mme dinala tsona di betlilwe ka selefera

Ke mosadi wa moAforikaKe ikgantsha ka setso sa etshamme letlhabula gone ke opele dipina tsa kgololosegoKe itumelela setlha sa temo

Ke senatlaKe kgosigadi ya tlhagoKe tshwene, ke tshwara thipa ka fa bogalengKe mosadi wa moAforika!

SetswanakeiTumeTse mahini

Mosadi wa MoAforika

Kugcwele phandle kungekangenwa kwindawo ebizakubanjelwa kuyo ikhonsathi ka Nomfundo Xaluva.

Ndithe ndakubona uMama uThoko Ntshinga owayengumdlali qonga obalaseleyo kumdlalo owayekumabonakude

uVelaphi, noMama uPemmy Majodina, ongumphathiswa wezoPhuhliso loluntu kwiphondo lase Mpuma Koloni, kwabantu ababeme emgceni belindele ungena ndabona ukuba andibhudanga ngokukhetha lemvumi bendizakuqala ukuyiva.

Sibone ngosisi ononcumo olosulelayo esondela embokweni kucaca ukuba nguye nguye. Uqale ngokucula iculo laseWesile elithandwayo kwaye elaguqulelwa kulwimi lwasemzini kwathiwa igama lalo ngu ‘Abide With Me’. Xa bendinozama ukuxela ukuba ilizwi lakhe linjani ngindabe ndiqamba nje izinto, lilizwi elikwenza uzive wonwabile ufuna ukucula naye. Iingoma zakhe nazo zimnandi kangangokuba uthe egqiba sabe sonke singafuni ayeke ucula.

uNomfundo Xaluva yintombi yaseBhayi, ukhulele khona wayokufunda eRhini eVictoria Girls School. Kulapho ke apho aqale khona ukucula kakhulu ukuze ade abeyile mvumi ayiyo namhlanje. Usisi unesiphiwo kwaye sesi senza umntu arhalele uba naye ebenocula ngolwahlobo kodwa ube uyazi ukuba akekho onofana naye ngokucula.

Ingoma yakhe ethi ‘uzundithwale xa ndisiwa’ ithandwe kakhulu ngomdala nangomncinci, ndicinga ukuba kukuba apha eMzantsi singabantu abaluthandayo uthando. Into ehlekisayo ke yeyokuba uthe angabuzwa uba wayeyibhale nini okanye ukuba kutheni eqambe lengoma kwaye wayeyibhalela bani.

Ubonwabisile abantu uNomfundo kwaye ebeziphethe ngendlela ebisenza thina babukeli ibengathi sihleli naye kwakhe, enye into eyenze lento leliholo lincinci besibukelele kulo.

UBUSUKU BOMCULO noNOMFUNDO XALUVA

isiXhosapumelela nTsezo

Her song titled ‘Uzundithwale xa ndisiwa’ was loved by the young and old. I think South Africans in general are people who love the idea of love. The funny thing is that she instructed her friends and family to not ask her any questions about the song and why or when it was written.

Image credit: http://4.bp.blogspot.com/-RJ8Xmp3wrtc/VZQRVnl57gI/AAAAAAAAECE/nYWy091fDOw/s1600/tumblr_n66s9st7jb1sjsqyoo1_400.png

Poetry

Sathi sisangena eholweni esasiza kubukela kulo lo mdlalo weqonga

sadibana kwanabanye abantu ababefana nathi befuna ukwazi ukuba

kanye kanye lomdlalo uthetha ngantoni, zeziphi ezizinyanya zizakubuya kwaye, abadlali izakuba ngoobani bona.

Ngokothuka kunye nokonwaba kwethu, kuthe kanti la madoda mabini adlala uStephen Bantu Biko nguMandisi Sindo noSiya Sikawuti. ababengabafundi beDyunivesiti yaseKapa, le sifunda kuyo namhlanje. Sinemincili sinjalo, uqalile umdlalo, safunda nesingakhange sizilindele izinto.

La madoda mabini akadlali bantu babini qha, batshintshisana ngabalinganiswa kodwa le ndlela bayenze ngayo yenze ukuba singaphazamiseki. Ukutshintsha kwabo kufakiwe kwi-Script, bahambiselana neengoma ebeziculwa nangabantu ababukuleyo. Nto leyo endibona ukuba bebeyifuna kwa abadlali beqonga abo.

Iimfudiso zalomdlalo weqonga zininzi, kwaye zahlukile ngendlela ezenze ababukeli bazive ngayo. Eyonanto yeyokuba sithe siphuma saba sibuzana imibuzo emininzii ebisenza sithandabuze izinto ezininzi kwilizwe esiphila kulo namhlanje. UBiko noArgett bathunyelwe zizinyanya zomzantsi Afrika

ukuba baze kujonga ukuba igazi labo zange liphalale nje na. Bathe ke bakufika abafumana le nto bebeyilindele. Zininzi izinto ebezibothusa, ezifana nesimo saseNkandla, ooMakhulu abagulayo zikhona izibhedlele kunye nezinye izinto.

Lo mdlalo uqala ngoMandisi odlala umakhulu waseQunu. uSikewuti yena unguBiko osendleleni eya eQunu. Ininzi ke into ayixelelwa ngumakhulu lona, uninzi lwazo ziyamothusa kuba kaloku ebengacinganga ukuba emva kweminyaka emingaka balwela inkululeko kuzakube kunjena eMzantsi Afrika.

Sifunde lukhulu nje ngababukeli kwaye ukuba ibiphindwa bendinokuya kwakhona kuba kaloku imidlalo enjena iye ibenezinto ezintsha qho xa uphinda ukuyibukela.

isiXhosapumelela nTsezoUkubuya

kwezinyanya The return of the

ancestors

There are many lessons that the play had written into the script and they were successful in making the audience memebers feel a range of emotions throughout the play. The one thing that struck me was the fact that as we were leaving we all had many questiions to ask each other and the actors.

Play Review

23UKUTYA, EZOLONWABO NEZEMFASHONI

Ekuqaleni bendingayiqondi ncakasane into yokuba abalinganiswa abangengomaXhosa bangamlinganisa kakuhle

uTat’uMandela, kodwa ndithe ndakubukela umdlalo wonke ndabona ukuba bakhethwe ngokuthenjwa. Lomdlalo ubalisa ibali

likatata ukusukela kwiminyaka yakhe yobuntwana ukuyokutsho kwiminyaka yedyunivesithi.

Bekukho abalinganiswa abathathu ababekwadlala abanye abalinganiswa abohlukeneyo. Bendiba izakuba yingxaki lonto kodwa ke yongeze ubumnandi kulomdlalo, ngokuba njengombukeli ubuhlala uhleli ulindele ukuba ngubani uzakubangomnye umntu ngoku, kwaye unjani na lomntu. Kaloku ababadlali bebeneembuso ezitshintshwayo ebemane bezinxiba ukuze babengabanye abantu.

Ngelishwa akhonto intsha ibiboniswa kulomdlalo kodwa ibingumdlalo owonwabisayo, ohlekisayo kwaye ke ofundisayo kwabo babenganalwazi lubanzi ngoMadiba.

Indlela esibuboniswe ngayo ubomi bukatata ibihlukile kwezi ziqhelekileyo ngokuba kulomdlalo bebebonisa icala elidibanisa kakhulu nokukhula phambi kwabazali abamthanda ngendlela engathethekiyo. Nezinto uTata ebezenza nomzala wakhe uJustice zivezwe ngendlela ebihlekisa kwaye nendlela entle kakhulu.

MAKING MANDELA- UMDLALO WEQONGA NGOBOMI BUKATATA URolihlala Mandela

isiXhosapumelela nTsezo

At first I was skeptical because I did not know how non-Xhosa speakers were going to pull it off- staging the life of Nelson Mandela not knowing the language he spoke his whole life. However, once the play started all of that was forgotten, they were chosen because they were trusted to carry out the roles and they did so beautifully

Muchada kuva ne:

Poto guruPaniChekukurungisaApuroni

Chikafu chichadiwa:

400g Mufushwa(Dried black-eyed peas leaves)4 Makapu emvura inotonhoraMvura inodziya1 tsp bicarbonate of soda1 tsp sawoti2tbsp mafuta 2 tbsp dovi

Mutowo:

1. Sanganisai mufushwa, bicarbonate of soda nemvura mupoto.2. Vidzai mufushwa pamoto nguva yakareberera kusvikira mufushwa wacho wapfava.3. Tapudzai mvura mobva mageza mufushwa nemvura inodziya.4. Dirai mafuta mupani. Isai mufushwa wabva kubikwa mupani mowukanga nguva pfupi.5. Isai dovi mupoto mowedzera tumvura tushoma. Deresai moto pasitovhu kuti mufushwa umbombove.

Mufushwa weNyemba unonaka ukadyiwa neSadza asi unofanirwa kudyiwa uchipisa.

Zvamapedza kuverenga mutowo, bikai munakirwe!

These vegetables are best served with Sadza (pap) but they must beeaten while hotNow that you are done reading the recipe, cook and enjoy!

Mufushwa weNyembaRecipe

ChiShonachido dzinoTyiwei

Image 2 credit: ZimboKitchen.comImage 1 credit: fieldtofiest.blogspot.com

Play Review

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24 METSHAMEKO/SPORTS/EZEMIDLALO September 2015

Heita hola!

Fede le grand mos. Ke shapile jika wee. Mara le jumpile gore daar is baie families tse leng gore everyone ba geleza die selde

ding and ba feletsa be kena in die selde profession. O thole timer, ou lady, dincosi e ba mathiza or bogata or dilawyer even le diski. Daai ding ke tlhakana le ona elke dag mo mphakathing. Ander familie wat ek ken gore ba dedicatile life tsa bona to n een profession, ke “the Ayews” from Ghana. Daai family e canywa diski over. E re ke le bethele one two one two ka die familie.

Since ke le ntwana ko loxion, mei topie ne a nchaela ka ander grootman ba re ke Abedi “Pele” Ayew. Die grootman ne a gamer diski and from wat ek het ge hoer gore Abedi was n nkalakatha ya diski. Abedi ne e le lefty and a le ntswembu blind hence ba mo gayile nickname ya Pele after die topie wa ko Brazil. O gamile vir bo ma 15 jaar ko oorkant ko Zurich, France le Germany. Abedi o dlaletse le squad sa Ghana 67 times a shapa net 33 times and hy het CAF African footballer of the year ge wen twice ouens. Ga mense ba vraesa Abedi gore hoekom a blomile lank oorkant, hy altyd se gore al wat hy het ge doen is maak a bitjie geld vir hy eie bambinos and nou dincosi tsa gage tsa majita, Ibrahim Ayew, Andre Ayew and Jordan Ayew, di dlala professional diski kaofela.

Bo-ma 3 weeks back, die familie e chunile history wee nog. Swansea City le Aston Villa,

club tsa English Premier League (EPL) di buyile Andre le Jordan in die selde week. Even if mzobane daar was ouens/bros soos Lomana & Kazenga Lua Lua, Dickson & Kelvin Etuhu and daar is Yaya & Kolo Toure ko EPL. Daar is nie ander familie e nkileng a chuna di ding ya gore Di-bros tse di tswang mo Afrika di dawdle da EPL, in die selde season. First time ke utlwa ka daai ding, ne ke di bala gore mense ba shova nyoso kante is waar. Ander ding e mense ba sa e verstan ke gore Andre le Jordan so maar le timer ya bona (Abedi), hulle het vir Marseille (French Team) ge speel. Almal van hulle! Die laaititjies, saam met grootman ya bona, Ibrahim, ba gamer vir Ghana national team. Abedi het le ena ge speel ko national team.

Batswana ba na le ander say ba re, “motho ga a itsale” daai timer Abedi Ayew has daai marakalas ge disprove. Daar is niemand o ka covang jou talent mo wena so al wal jy moet doen is o e tlhokemele and jy wil n nkalakatha in jou field wees.

E re ke tswe so.

Tii Tii Pote!

Sharp Sharp!

Tsotsi TaalcliffoRd mongwegelwa

Growing up I have always observed how most families, from generation to generation, tend to dedicate their lives to certain professions.e.g. Most people in the family become doctors, teachers, lawyers or goes into the family business. One such family is the Ayew family from Ghana who have achieved extraordinary milestones as professional footballers. From the Legendary Abedi “Pele” Ayew (the father) to the last of his three sons Jordan Ayew. All of them (Abedi, Ibrahim, Andre, Jordan) have represented the Senior national football team of Ghana and Abedi, Jordan and Andre have also each extensively represented Marseille, as forwards, in France Ligue 1 with Jordan having made the least appearances with 66 and his father and brother having made 100+ appearances. Ibrahim is the only one playing his football at home in Ghana.

About three weeks ago, Andre and Jordan Ayew signed for Swansea City F.C and Aston Villa F.C, in the English Premier League (EPL), respectively. Although the Ayew brothers are not the first pair of African brothers to have graced this is still an extraordinary thing as it was for the first time in the history of the league that a pair of African brothers signed for teams in the league (EPL) in the same season. Considering how their good starts to their careers in England with Andre scoring on day view and Jordan playing well too, Africa seems to have sent another pair of warriors to the Land of the queen and if their stay in France at Marseille F.C is anything to go by the two are about to build a legacy that the world will never forget.

AyEw bROThERS mOVE TO ThE EpL & A TRIbUTE TO ThEIR fAThER AbEDI

wade Thekwane smiT