UCWANINGO LOKUHLOLA OKUZUZWA ABAFUNDI UMA BEFUNDISWA IZIMO

ZOKUKHULUMA (IZAGA, IZISHO NEZIFENGQO) NGESIZULU ULIMI

LWASEKHAYA. ESIKOLENI ESISENTUZUMA

NGU

GOODNESS THULELENI MAZIBUKO

UMBIKO WOCWANINGO OWETHULWE UKUFEZA IZIMFANELO ZEZIQU

MASTERS OF EDUCATION

UMKHAKHA WEZILIMI

INYUVESI YAKWAZULU NATALI

JANUWARI 2015

UMELULEKI: UDOKOTELA SIBUSISO L. NTULI

i
 IZIFUNGO

Mina, GOODNESS THULELENI MAZIBUKO, ngiyafunga ngiyagomela ukuthi,ucwaningo

okubikwa ngalo kulo mqingo, ngumsebenzi wami othi mina,ngaphandle kwalapho kukhonjiswe
khona. Lo mqingo awukaze wethulwe kunoma yiliphi iqhuzu kumbe, ukuhlolwa okuthile
kunoma yiyiphi inyuvesi. Akukho lwazi nazithombe, nanoma yikuphi okunye okuqukethwe kulo
mqingo, okungumsebenzi wabanye abantu, ngaphandle kwalapho okuchazwe khona.

Akukho msebenzi wabanye abantu osikwe waphinde wananyekwa kulo mqingo otholakale kwi-
internet, ngaphandle uma lokho kuveziwe, kwaphinde kwavezwa kahle ohlwini lwemithombo
endaweni efanele. Lo mqingo awuqukethe mibhalo noma amazwi abanye abacwaningi
ngaphandle uma lokho kucaciswe ngendlela efanele. Lapho amazwi abanye esetshenzisiwe.
Amazwi abo abhalwe kabusha kodwa kwacaciswa kahle ukuthi amazwi abo.

Lapho amazwi abanye ecashunwe enjengoba enjalo, kwenziwe lokhu ngokuthi afakwe
kokhulunyiwe kumbe abhalwa ancishiswa, ukuze abonakale ukuthi angamazwi acashuniwe
enjengoba enjalo, futhi lokhu kwabe sekuvezwa ngendlela efanele ukuthi akabani lawo mazwi.

Usayinwe nguGoodness Thuleleni Mazibuko, __________________________________

Usuku _______, enyangeni ka ______________________________________, 2015.

DOKOTELA S. L. NTULI

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UMNIKELO WALO MSEBENZI

Ngethula lo mqingo wami kulaba abalandelayo:

Ugogo wami uMtombi Mabhengu Mazibuko owashona ngo - 1996. Owayewa evuka nami
engikhulisa engugogo, engubaba kimi, engikhuthaza njalo ngemfundo. Ubeyojabula kakhulu
ukungibona ngethweswa lezi ziqu. Umama wami uThengani Lephinah Mazibuko okunguye
ongihole ngaze ngakwazi ukuzimela, mama ungiphile isipho esimqoka. Ngiyabonga kakhulu!

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AMAZWI OKUBONGA
Ngifisa ukubonga kuNkulunkulu yena ongaphezu kokuqonda konke, okunguyena ongiphe
amandla, nesibindi sokwenza lolu cwaningo lwaba yimpumelelo. Kubo bonke abalandelayo
ngibonga ngingaphezi. Ngiswele imilomo eyizinkulungwane yokuzwakalisa ukubonga kwami
Kumeluleli wami uDokotela Sbusiso L. Ntuli. Ube nami ungihola kusukela ngiqala ukwenza lolu
cwaningo, awukaze ukhathale yimi nangelilodwa ilanga. Ngibonga kakhulu Theninja
kaNomangcwembe, Ungakhathali amandla uNkulunkulu abe nawe akuhole njalo akuphe
okungaphezulu kuzo zonke izifiso zakho.

Kubo bonke ozakwethu ababe nesandla sokungigqugquzela ukuze lolu cwaningo lube
yimpumelelo: Miss Zamile Mlondo, Mr Lungile Tuta.
Kubantwana bami engibathanda kakhulu uNozipho Wendy Molefe, uNkosikhona Blessing
Mbhele, nakuMzukulu uNqobakonke Zibusisozenkosi Molefe. Ngithi angizwakalise ukuxolisa
kini bantwana bami ngokungabi nesikhathi nani njengomama wenu ngenza lolu cwaningo.
Ngithi thathani le ndlela nani nihambe ezinyathelweni zami.

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ISIFINGQO

Abafundi bazuzani ngokufundiswa izimo zokukhuluma (izaga, izisho nezifengqo) ngesiZulu

uLimi lwaseKhaya. . Nakuba iminingi imizamo esizanyiwe ukulwa nale nkinga, kuze kube
manje bekungakabi bikho mibiko ebika ubungcono. Inhloso yalolu cwaningo ukubheka ukuthi
ngabe abafundi bazuzani ngokufundiswa izimo zokukhuluma (izaga, izisho nezifengqo)
ngesiZulu uLimi lwaseKhaya. ebangeni leshumi (Grade10). Ucwaningo luhlose ukuphendula
imibuzongqangi emithathu elandelayo:

Othisha bayaziqonda yini izimo zokukhuluma (izaga, izisho nezifengqo)?Ukufundiswa

kwezimo zokukhuluma kunamphumela muni ekwazini nasekuthuthukiseni ulwazi lolimi?Ngabe
abafundi bazifundiswa kanjani izimo zokukhuluma (izaga, izisho nezifengqo)?Ucwaningo
lwenziwe elokishini lakwaMashu eNtuzuma, lapho isiZulu siwulimi olukhulunywa
emphakathini, kanti nasezikoleni zamabanga aphakathi nendawo kusetshenziswa sona
njengolimi lokufundisa. Lolu cwaningo lwenziwe esikoleni esisodwa esigcemeni esisodwa.

Bathathu othisha ababe yingxenye yocwaningo. Ngilwenze lwaba ucwaningo lobunjalo besimo
(qualitative study) ngaphinde ngalwenza lwaba ngaphansi kwe-social constructivist paradigm.
Ngabuye ngasebenzisa izingxoxo ezisakuhleleka (semi-structured interviews) kanye nokubukela
othisha befundisa (observations) emakilasini, ngasebenzisa nendlela yokuhlaziya imibhalo
njengenye yezindlela zokuqoqa ulwazi locwaningo. Ngiphinde ngasebenzise izindlela
zocwaningo lotho (case study) ukuhlaziya ulwazi olutholakele. Ngasebenzise insizakuhlaziya
kaVygotsky (1978) njengohlaka lwenjulalwazi kanye nohlaka lwemicabango ukuhlaziya ulwazi
olutholakele.Okutholakele kungqama okuyzihlokwana eziyisithupha.

Esokuqala ngithole ukuthi abafundi izimo zokukhuluma (izaga, izisho, nezifengqo) lapho
bezifundiswa nguthisha. Okwesibili ukufundiswa kwezimo zokukhuluma (izaga, izisho
nezifengqo) kubukeka bezifundiswa ngendlela engenakho ukwenelisa, kumuntu oluqondayo
nolwaziyo ulimi lwesiZulu uLimi lwaseKhaya. Okwesithathu ukufundiswa kwabafundi izimo
zokukhuluma kubukeka kunomphumela omuhle kakhulu ekwazini nasekuthuthukiseni ulimi
lwesiZulu uLimi lwaseKhaya. Okwesine okutholake ukuthi nolwazimagama lomfundi luyakhula
ngokufundiswa (izaga, izisho nezifengqokubu). Okwesihlanu abafundi abafunda ibanga leshumi

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(Grade10) bafundiswa izimo zokukhuluma (izaga, izisho nezifengqo) ngendlela yokuthi bazi
ukuthi kukhona into okuthiwa yizimo zokukhuluma, kodwa okuthinta imvelaphi yazo nokuthi
zenzani kumfundi uma esezifundile lutho. Okwesithathu ukuthi abafundi bayazazi izimo
zokukhuluma kodwa kukhona ukungasheleli kwakhe izimo zokukhuluma (izaga, izisho,
nezifengqo) ngendlela eyiyo eveza imvelaphi yezimo zokukhuluma, esezifundile lutho.
Okwesithupha ukuthi ngesikhathi kufundwa izimo zokukhuluma ngendlela eveza imvelaphi
yezimo zokukhuluma, nolwazi lolimi lwesiZulu kumfundi luyathuthuka akhulume ulimi
olumnandi olucebe ngezimo zokukhuluma. Ngokuceba kolimi lomfundi ekuthole kuzo izimo
zokukhuluma, kubonakalisa ukuzuza komfundi ngokufundiswa izimo zokukhuluma (izaga,
izisho nezifengqo) ngesiZulu uLimi lwaseKhaya.

Umphumela ukhombisa ukuthi abafundi bayazifunda izimo zokukhuluma (izaga, izisho

nezifengqo) nakuba bengazifundi ngendlela eveza imvelaphi yazo. Okunye uma sebezifundile
ngendlela eyiyo eveza imvelaphi yazo abafundi bazuza ubuhlani, lokhu okuzobasiza endleleni
yempilo yabo. Ngakho-ke ucwaningo lusonga ngokuthi ukungafundiswa ngendlela kwabafundi
izimo zokukhuluma kuholela abafundi bangazi ukuthi bazuzani ngokufundiswa izimo
zokukhuluma (izaga, izisho,nezifengqo) ngesiZulu uLimi lwaseKhaya. Lokhu okungekuhle
ngoba baphuthwa ukuhlakani.

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UHLU LWEZIFINGQO NEZIFINYEZO (LIST OF ACRONYMS & ABBREVIATIONS)

1. UNESCO: United Nations Educational Scientific and Cultural

Organization.
2. NRP: National Reading Panel.
4. CAPS: Curriculum and Assessment Policy Statements.
5. RASA: Reading Association of South Africa.
6. ALTA: African Languages Teachers Association.
7. PIRLS: Progress in International Reading Literacy Study.
8. PANSALB: Pan South African Language Board.
9. NAEP: National Assessment of Educational Progress.
10. OBE: Out Come based Education

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UHLU LWEZELEKO (LIST OF UPPENDICES)

ISELEKO
IKHASI
1. Uhlelo lwemibuzo yezingxoxo (interviews) 128

2. Isheduli yokubuka othisha befundisa (Observation schedule) 130

3. Incwadi kathishanhloko (Letter to the principal) 122

4. Incwadi yabahlanganyeli (Letter to the participant) 124

5. Incwadi yomzali ( Letter to the parent) 126

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OKUQUKETHWE

UMSEBENZI IKHASI

Isifungo ii

Umnikelo walo msebenzi iii

Amazwi okubonga iv

Isifingqo v

Uhlu lwezifingqo nezifinyezo (List of acronyms and abbreviations) vii

Uhlu lwezeleko (list of appendices) viii

Okuqukethwe ix

Uhlu lwamagama asetshenzisiwe v

Izahluko zocwaningo xi

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UHLU LWAMAGAMA ASETSHENZISIWE OCWANINGWENI
Ucwaningo - Research
IsiZulu uLimi lwaseKhaya - IsiZulu Home Language
Injulalwazi - Theory
Abahlanganyeli -Participants
Inhlololwazi - Interview
Izinselelo - challenges
Inhlololwazi - Semi structure interview
Isivivinyo socwaningo - Piloting study
Inkambiso elungileyo yocwaningo - Research ethics
Izindlela zokuqoka - Sampling
Ucwaningo lotho -Case study
Ucwaningo lwesimo sotho -Qualitative
Ipharadaymu - paradigm
Ipharadaymu yomhumusho - interpretative paradigm
Izindlela zokuqoqa ulwazi -data collection
Umklamo nezindlela zocwaningo - Research design
Uhlaka lwenjulalwazi - Theoritical framework
Inhlololwazi esambuzoebhalwe phansi - Questionnares
Ukuqhutshwa kwenhlololwazi - Interview process
Isahluko -Chapter
Insizakuhlaziya-theory
Ukuhlaziya - analysis

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ISAHLUKO SOKUQALA
1. ISENDLALELO SOCWANINGO

ISIHLOKO IKHASI

1.1 ISINGENISO 1

1.2 UKUSETSHENZISWA KOLIMI KANYE NEZIMO ZOKUKHULUMA

OLIMINI LWESIZULUULIMI LWASEKHAYA. 4

1.3 ISIDINGO SOKWENZA LOLU CWANINGO. 7

1.4 UBUMQOKA BEZIMO ZOKUKHULUMA IZAGA, IZISHO

NEZIFENGQO. 7

1. 5 UBUMQOKA BOKUFUNDISWA KWEZIMO ZOKUKHULUMA EZIKOLENI. 8

1. 6 UKUCIJEKA KWABAFUNDISI EKUFUNDISENI UKUSETSHENZISWA

KOLIMI KANYE NEZIMO ZOKUKHULUMA. 11

1.7 UKUVELA KOLIMI NEZIMO ZOKUKHULUMA EMQULWIN

YENQUBOMGOMO YOKUFUNDISA. 14

1. 8 INHLOSO KANYE NEMIDIYO YOCWANINGO 17

1.9 IQOQA LEZAHLUKO 18

1.9.1 ISAHLUKO SOKUQALA 18

1.9.2 ISAHLUKO SESIBILI 18

1. 9. 3 ISAHLUKO SESITHATHU 19

1. 9. 4 ISAHLUKO SESINE 19

1.9.5 ISAHLUKO SESIHLANU 19

1.9. 6 ISAHLUKO SESITHUPHA 20

1. 10 ISIPHETHO SESAHLUKO SOKUQALA 20

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ISAHLUKO SESIBILI
2. UKUBUYEKEZWA KWEMIBHALO

ISIHLOKO IKHASI

2.1 ISINGENISO 21

2.2 UKUBUYEKEZWA KWEMIBHALO 22

2.2.1 ABACWANINGI NEMIBHALO ASEBEKE BACWANINGA

NGEZIMO ZOKUKHULUMA NOKUBALULEKA KWAZO EMPHAKATHINI 22

2.2.2 ABACWANINGI 23

2.2.3 ABABHALI 25

2.3 INSIZAKUHLAZIYA YOKUFUNDA ULIMI LOKUQALA ITHINI

NGEZIMO ZOKUKHULUMA 31

2.3.1 UKUFUNDWA KWEZIMO ZOKUKHULUMA NGOKWE- SOCIAL

CONSTRUCTIVIST THEORY 32

2 3.2 UKUFUNDWA KWEZIMO ZOKUKHULUMA NGOKWE -CULTURAL

THEORY 32

2.3.3 UKUFUNDWA KWEZIMO ZOKUKHULUMA NGOKWE- TRANSATIONAL

THEORY 33

2.3.4 UKUFUNDWA KWEZIMO ZOKUKHULUMA NGOKWE-

SOCIO-COGNITIVE THEORY 34

2.4 OKULAWULWA INQUBOMGOMO YE-CAPS NGEZIMO ZOKUKHULUMA 35

2.5 IQHAZA ELIBANJWE IZIMO ZOKUKHULUMA EKUTHUTHUKISENI

ISIZWE NOKWAKHEKA KOMPHAKATHI. 36

2.6. IMVELAPHI (ORIGIN) YEZIMO ZOKUKHULUMA. 37

2.7 ISIPHETHO SESAHLUKO 38

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ISAHLUKO SESITHATHU
3. UMKLAMO NEZINDLELA ZOCWANINGO

ISIHLOKO IKHASI

3.1 ISINGENISO 39

3.2 IPHARADAYMU 39

3.3 UCWANINGO LOBUNJALO LWESIMO SOTHO 41

3.4 UCWANINGO LOTHO 43

3.5 UKUQOKWA KWABAHLANGANYELI BOCWANINGO 44

3.6 IZINDLELA KANYE NAMATHULUZI OKUQOQA ULWAZI LOCWANINGO 44

3.7 UKUQOKWA KWENDAWO LAPHO UCWANINGO LWENZELWE KHONA 45

3.8 UKULANDELA INKAMBISO ELUNGILEYO YOCWANINGO 45
3.9 IZINQINAMBA ZOCWANINGO 46

3.10 UKUVIVINYA AMATHULUZI OKWENZA UCWANINGO 46

3.11 UKUNQUTSHWA KOCWANINGO ESIKOLENI 47

3.12 ISIPHETHO SESAHLUKO 48

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ISAHLUKO SESINE
4. UHLAKA LWENSIZAKUHLAZIYA KANYE NOHLAKA
LWEMICABANGO

ISIHLOKO IKHASI

4.1 ISINGENISO 49

4.2 INSIZAKUHLAZIYA 49

4.3 UHLAKA LWENSIZAKUHLAZIYA (THEORETICAL FRAMEWORK) 50

4.4 UHLAKA LWEMICABANGO (CONCEPTUAL FRAMEWORK) 50

4.5 UBUDLELWANO PHAKATHI KOHLAKA LWENSIZAKUHLAZIYA

KANYE NOHLAKA LWEMICABANGO 51

4.6 UKUFUNDWA KOLIMI NGOKWE SOCIAL CONSTRUCTIVIST 52

4.7 INJULALWAZI YOKUZUZWA KOLIMI LWEBELA

(FIRST LANGUAGE ACQUISITION) 53

4.8 IZINSIZAKUHLAZIYA EZIMAYELANA NOKUFUNDISWA KOLIMI 54

4.9 ULWAZI LOKUFUNDISWAYO 56

4.10 UKUFUNDISWA NGOLWAZIMAGAMA (CONCEPT) 57

4.11 UKUFUNDISWA NGOKUBALULEKA KOLWAZIMAGAMA 58

4. 12 UKUBALULEKA KOLWAZIMAGAMA 58

4.13 ULWAZI LOKUFUNDISWAYO NGEZIMO ZOKUKHULUMA

(IZAGA, IZISHO NEZIFENQO) 59

4.14 ULWAZI LWEMVELAPHI YAMAGAMA ASETSHENZISIWE

UKWAKHA IZIMO ZOKUKHULUMA 59

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4.15 ULWAZI LWEZIMO ZOKUKHULUMA LWAPHAMBILI
NOLUTHOLWA ESIKOLENI 59

4.16 ISIPHETHO SESAHLUKO 60

ISAHLUKO SESIHLANU
5. OKUTHOLAKELE NGESIKHATHI SOCWANINGO

ISIHLOKO IKHASI

5.1. ISINGENISO 62

5.2 IMIBUZONGQANGI 62

5.3 UHLA LWEMIBUZO YEZINGXOXO/ YENHLOLOLWAZI

ESAKUHLELEKA 63

5.4 IZIMPENDULO ZENHLOLOLWAZI YOTHISHA

ABANGABAHLANGANYELI 64

5.5 UKWETHAMELA IZIFUNDO ZOTHISHA EKILASINI 89

5.6 OKUTHOLAKELE NGESIKHATHI SOCWANINGO 99

5. 7. ISIPHETHO SESAHLUKO 101

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ISAHLUKO SESITHUPHA

6. IZINCOMO NEZIPHAKAMISO EZIMAYELANA

NOKUTHOLAKELE

ISIHLOKO IKHASI

6.1 ISINGENISO 102

6.2 UKWEHLUKANA KANYE NOSIZO LWEZIMO ZOKUKHULUMA

(IZAGA, IZISHO NEZIFENGQO) 106

6.3 IZINDLELA ZOKUFUNDISA IZIMO ZOKUKHULUMA

(IZAGA, IZISHO NEZIFENGQO) EZISETSHENZISWA NGOTHISHA 107

6. 4 IZINCOMO EZIBHEKISWE EMNYANGWENI WEZEMFUNDO 108

6.5 IZINCOMO EZIBHEKISWE KOTHISHA BOLIMI LWESIZULU 110

6.6 IZINCOMO EZIBHEKISWE EZIKOLENI 111

6. 7 IZINCOMO EZIBHEKISWE KUBAZALI 111

6. 8 UKUBALULEKA KOCWANINGO 112

6. 9 IZINQINAMBA ZOCWANINGO 112

6. 10 ISIPHETHO SOCWANINGO 113

6.11 IMITHOMBO YOLWAZI 115

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xvii
ISAHLUKO SOKUQALA

ISENDLALELO SOCWANINGO

1.1 ISINGENISO

Izimo zokukhuluma okuyizaga, izisho nezifengqo zivamisile ukuvela enkulumeni yansuku

zonke, lapho kukhulunywa. Nakuba zivamile ukuvela, zigqama kakhulu engxoxweni yabantu
abakhuluma isiZulu esiphusile. UMagwaza (2004) ubeka uthi ngokwejwayelekile abantu
bakwaZulu bazithatha njengesikhali sokugcina okuyimvelaphi yabo nokungamagugu
namasiko, kubuye kube yindlela yokuthuthukisa ulimi

Kuvela nokuthi iningi labantu lisebenzisa izimo zokukhuluma ngokunganaki ukuthi

liyazifaka lapho likhuluma. Imvamisa lokhu kwenzeka ezindaweni zasemakhaya
asenenhlanhla yokwandelwa ngabantu abakhuluma isiZulu esihle. Kuyafakazeleka lokhu
uma sibheka ocwaningweni oselwenziwe lukaMpungose (2010), Magwaza (2004) Nyembezi,
(1990) Mathonsi (2004).

Laba bacwaningi abangenhla bacwaninge ukusetshenziswa kwezimo zokukhuluma, kanti lolu

cwaningo lona luzobheka ukuthi ngabe yini ezuzwa ngabafundi uma befundiswa izimo
zokukhuluma ngolimi lwesiZulu uLimi lwaseKhaya. Esikhathini samanje sebebaningi
abacwaningi asebeke bacwaninga ngezimo zokukhuluma, loyo naloyo ucwaninga ngalokho
akubonayo futhi afuna kugqame.

Phela izimo zokukhuluma zimumethe konke lokhu okufanele ngabe umuntu uyakuphila.
Njengabantu besifazane impilo abazoyiphila emendweni yabo imunyethwe yizimo
zokukhuluma, ukwenza isibonelo ngalezi zaga ezilandelayo nje: “Umendo
ngumkhumulansika”. Lesi saga siqondiswe kowesifazane oyiliqhalaqhala ukuthi uma efika
emendweni uyavoveka. Lokhu okuchaza ukuthi uma uyintombazane kumele kube yinto
okhula uyazi ukuthi uma uya emendweni uyobhekana nobunzima, ukuze ungamangali akube
yinto eyisaga eyaziwa yiwo wonke umuntu ukuthi uma ukhetha umendo, ukhetha isimo
esingaba nobunzima.

Lesi saga imvelaphi yaso ivela ekuthini abantu babukisisa intombazane lapho ikhula yaziwa
endaweni ukuthi iliqhalaqhala, kodwa kuthi lapho isiganile buphele nya bonke lobo
buqhalaqhala. Isibonelo esinye sithi: “Ihlonipha lapho ingayukwendela khona”. Lesi saga
sichaza ukuthi intombazane ifanele ukuhlonipha wonke umuntu ngoba kayazi lapho

1
iyophelela khona. Imvelaphi yaso ivela ekuthini abantu babona kwenzeka endaweni
intombazane ingahloniphi umphakathi, uthole ukuthi ekugcineni izogana komunye wemizi
lapho ebikade ingabahloniphi khona, (Nyembezi noNxumalo, 1997, p. 140).

Lezi zimo zokukhuluma eziqondene nabantu besifazane, ziyinkulumo evamile lapho

kukhulunywa. Ingane yentombazane ithi ikhula ibe izizwa enkulumeni yansuku zonke, bese
ikhula engqondweni yayo yazi kahle ukuthi uma kunje kuba nje, bese ikugwema lokho
ekukhuzwayo. Ngalokho-ke ngithi le ngane isuke isithole insizakalo yokuvuleka amehlo
mayelana nobunzima engabuthola emendweni ngalezi zaga.

UNyembezi noNxumalo (1997, p. 141) bathi abantu besilisa nabo zikhona izaga ezibhekene
nabo njengalesi esithi: “Amanga ashiywa emzini,” Lesi yisaga esichaza ukuthi abantu besilisa
lapho beyokhonga, bafika emzini bakhulume amanga, ukuze babakholwe ekhweni. Imvelaphi
yalesi saga isukela ekuthini amaZulu abukisisa abakhongi abafike babale izinkomo kanti
mhlawumpe akunjengoba besho, babala amatshe. Esinye sithi, “Ikhanda elixegaxegayo
lofulela abafazi.” Lesi saga esichaza ukuthi umthetho wendoda emzini wayo kumele uqine,
nayo iqine ime. Uma ngibheka imvelaphi yalesi saga ithi abantu babebuka ukuthi indoda uma
idelela, ingabazi abanye abantu isigcino sayo iphelelwa yisithunzi ingabe isahlonipheka.
Ngosiko lwesiZulu indoda iyahlonishwa.

Abantu besilisa banamandla amakhulu okuba yizinhloko zamakhaya nakuba abanye

bengawufezi umsebenzi okumele bawenze wokondla umndeni ngezidingo, Mpungase (2010).
Izingane zabafana zithi zizalwa zifunde izimo zokukhuluma ezizenza zibe sezingeni lokuba
yinhloko yekhaya, (Mathuki, 2004). Njengalezi ezingenhla nje. Uma ngizobheka okushiwo
nguMpungose (2010) noMathuki (2004) ngezimo zokukhuluma, zibonakala zibamba iqhaza
elikhulu empilweni yomuntu osakhula. Nakubo abantu asebekhulile imbala zibonakala
zineqhaza elikhulu ezilibambayo ngoba zikhona eziqondene nabo okuyizo ezibaqaphelisayo
ezimeni ezithize eziyingozi, njengalezi, “Yimbokodo yakwelinye itshe,” lesi yisisho
esiqaphelisayo ukuthi lo mntwana akusiyena owakho, noma akusiyona eyakhona leyo nto,
imvelaphi yaso ilapho abantu babukisisa imbokodo yokugaya netshe ukuthi imbokodo
yakwelinye itshe ayikwazi ukulingana nelinye itshe okungelona elakhona. Kanjalo kubakuhle
ukuqaphela ukuthi umuntu ongeyena owomndeni othile uzobanezindlela ezahlukene
kwezomunye umndeni.

Kulesi sisho izingane zingafunda ukuthi kukhona into okuthiwa yitshe lokugaya nembokodo
yokugaya, nokwazi umsebenzi wayo ukuthi yenzani. Lokhu okungaba kuhle kwaziwe

2
izizukulwane, okungacebisa nolimi. Ikakhulu zifunde ukuthi lezi zinto zisetshenziswe
ukuchaza ukwehlukana kwabantu ngokwemindeni. Esinye sithi: “Ungaqali ngamanzi
impuphu ingakasilwa” esichaza ukuthi sebenzisa ingqondo izinto uzilandelanise njengoba
kufanele, (Nyembezi noNxumalo, 1997, p. 167). Imvelaphi yalesi saga ivela lapho abantu
babuka ukwenzeka kwezinto, ukuthi lapho kuphekwa kumele uqale ugaye impuphu
ngaphambi kokuba ubeke amanzi uwabilise, uma uqala ngokubeka amanzi impuphu
ungakayigayi, amanzi azobila aze aphele impuphu ingakafiki. Lesi saga sifundisa abantu
ukwazi ukuhlela izinto ngendlela efanele. Imvelaphi yaso izokhumbuza isizukulwane ukuthi
impuphu yayigaywa njengoba esikhathini samanje isithengwa ezitolo, lokhu kubonakala
kungumlando omuhle nokunomnikelo wokukhulisa ulimi. Yikho lokhu okungenze ngafisa
ukwenza ucwaningo ngifuna ukwazi okuzuzwa ngabafundi uma befundiswa izimo
zokukhuluma ngesiZulu uLimi lwaseKhaya.

Nezisho zivela emva kokuthi abantu babukisisa ukwenza kwabantu noma kwezilwane, zenza
okuthile ziphindelela kuze kuqapheleke emphakathini. Isibonelo njengalesi sisho nje esithi:
“Ukubamba ngesandla semfene” okuchaza isandla sobunxele. Imvelaphi yaso ivela lapho
abantu babukisisa ukwenza kwesilwane esihlala ehlathini imfene, ukuthi lapho isebenzisa
izidladla zayo yona isebenzisa isinxele. Kwabe sekuqanjwa lesi sisho. Esinye isisho esithi:
“Ukwaliwa ngumendo” esichaza ukuthi isimo sokungabukeki kahle emva kokugana noma
ukungahlali kahle emendweni. Imvelaphi yaso ukuthi abantu babukisisa ukwenza
kwentombazane lapho isiyendile ifike emendweni kungabi bikho ukuhlala kahle kwesinye
isikhathi noma nje ingakejwayeli emendweni. Ibonakala ngokuthi inciphe emzimbeni, phela
ukwenzeka kwezinto emzini angeke kufane nasekhaya layo yingakho umzimba nawo
uzothuka wehle. Imvelaphi yaso uZulu wakubukisisa lokhu wabe usuqamba isisho.
(Nyembezi noNxumalo, 1997, p. 178)

Izifengqo zibukeka zingubuciko obuthize bokukhuluma, nazo zivela ekubukisiseni kwabantu.

Kungaba ukubukisisa ukwenza kwesilwane noma ukwenza kwabantu, bese uZulu eqamba
isifengqo. Njengakulezi zibonelo nje: “UThoko unjengelanga liphuma”, okuchaza ukuthi
muhle kakhulu. UZulu wabukisisa ukwenza kwelanga lapho liphuma, ukuthi liphuma libe
lihle liveze imibala emihle ethandekayo, lobo buhle uZulu wabe esebusebenzisa ebufanisa
nobengane yentombazane enhle. Esinye isibonelo sithi: “Ngiyayithanda le mbali” esichaza
ukuthi uyayithanda le ntombi. Lesi sifengqo siwuphawu. Imvelaphi yaso ukuthi uZulu
wabukisisa izimpawu zobuhle bembali lapho isiqhakazile wabe isiqamba lesi sifengqo.

3
Umbono wami uthi izimo zokukhuluma njengoba ziyingxenye yolimi, ulimi oluyingxenye
yezifundo ezifundwayo ezikoleni, kungabe abafundi bazuzani ngokufundiswa zona
esiZulwini uLimi lwaseKhaya. Lokhu okuzobasiza ekwazini amasiko, imvelaphi yabo
nasekuthuthukiseni ulimi lwesiZulu. Zinjalo nje yizo futhi ezinothisa ulimi lwesiZulu uLimi
lwaseKhaya. Ngokuthi uma uzikhuluma kucaca ukuthi ulimi uyalwazi futhi kawufuniseli
ngalo.

Okubalulekile kunakho konke ukuthi izimo zokukhuluma ziyinhlanganisela yezinto

ezazenzeka ezinye zazo ezisenzeka ziphindaphindeka esintwini. Abantu babezibukisisa lezo
zinto zenzeka ngokuphindaphindeka maqede baqambe izimo zokukhuluma, kube ngulwazi
oludluliselwa ezizukulwaneni. Ngokwenza njalo ulimi lwesiZulu uLimi lwaseKhaya
luyaceba. Ngamanye amazwi ngokufundiswa kwezimo zokukhuluma ngendlela, izingane
zizokwamukela lolu lwazi bese nazo ziyaludlulisela ezinganeni zazo, ngokwenza kanjalo
lonke ulwazi olubalulekile nolwephusile ngolimi lwesiZulu luyatshaleka emphakathini.
Empeleni kwedluliseka indlela yokuphila yesizwe ezizukulwaneni ngezizukulwane. Lokhu
okuzoba ngumphumela wokukhula kwesiZulu uLimi lwaseKhaya, futhi luzoba nokuthandeka
ezizukulwaneni uma zizothi zilufunda zibe zazi ukuthi lokhu ezikufundayo kungulwazi
olubalulekile okumele nazo ziludlulisele ezizukulwaneni, futhi okungumsebenzi wazo
ukukwenza lokho.

Le ngxenye elandelayo igxile ekusetshenzisweni kolimi nezimo zokukhuluma olimini

lwesiZulu uLimi lwaseKhaya, isidingo sokwenza ucwaningo, ubumqoka bezimo
zokukhuluma, ubumqoka bokufundiswa kwezimo zokukhuluma ezikoleni, ukucijeka
kwabafundisi ekufundiseni ukusetshenziswa kolimi nezimo zokukhuluma, ukuvela kolimi
nezimo zokukhuluma emiqulwini yenqubomgomo yokufundisa, inhloso nemidiyo
yocwaningo, nesiphetho socwaningo.

1.2 Ukusetshenziswa kolimi nezimo zokukhuluma olimini lwesiZulu uLimi lwaseKhaya

Ngizoqale ngibheke umlando wolimi lwesiZulu njengesifundo ezikoleni. Kusukela ngonyaka

we-1954, lapho iBantu Education okwakungumthetho wemfundo omayelana
nokusetshenziswa ngokubandlululwa kwezinhlanga nokolimi ezikoleni. Umthetho owamiswa
ukuba imfundo yabancane kusukela ku - SSA kuya ebangeni lesithupha isingathwe ngolimi
lwesiNgisi. IsiZulu uLimi lwasekhaya lwathathwa njengesifundo kepha kungafundwa ngalo.
Lokhu kwakwenzelwa ukuba abantwana babe nesikhathi esiningi befunda ngesiNgisi,
(Ngwenya 1995).

4
Ngibone kubalulekile ukuthi uma ngizokhuluma ngokusetshenziswa kolimi nezimo
zokukhuluma ngiqale ngichaze ngomlando wokufundiswa kwezilimi, ukuze kuqondeke kahle
konke okumayelana nezimo zokukhuluma. Nakuba ekugcineni kufanele kwazeke ukuthi
abafundi bazuzani uma befundiswa izimo zokukhuluma okuyizaga, izisho nezifengqo
ngesiZulu ulimi lwasekhaya. Lokhu okuzobasiza ekuthuthukiseni ulwazi lolimi
nokuyimvelaphi yabo. Uma ngicaphuna IsiTatimende soHlelo lweziFundo LukaZwelonke
seBanga R kuya kwele-12 mayelana nokusetshenziswa kolimi ubeka uthi:

Ukusetshenziswa kolimi kumele abafundi baqaliswe khona

ngesikhathi bethulelwa amatheksthi angempela, ezinkondlweni
nakumaphrozi, emibhalweni, indaba eqanjwe nengaqanjwanga,
isibonelo: uma sisebenzisa izimo zokukhuluma, kubalulekile ukuthi
kugxilwe ekutheni kungani lezo zimo zokukhuluma zisetshenzisiwe
kunokuzigagula. Kuye kube kuhle ukuzibuza umbuzo ofana nalo:
kungani umbhali esebenzise upholavuthondaba lapha kunokubuza
ukuthi yisiphi isimo sokukhuluma esitholakala lapha kumele
kugxilwe kulokhu: ulimi olunencazelo ecashile namasu obuciko
bokukhuluma izaga, izisho nezifengqo. (CAPS, 2011,
p. 26, 27)

Nakuba ulwazi lwalezi zimo zokukhuluma lubalulekile, kumele lwethulwe kubafundi

njengokuvela kwazo emibhalweni yephrozi, yezinkondlo, emibhalweni yokuziqambela
engakholakali neyethula amaqiniso ukuveza umehluko okhona phakathi kwencazelo esobala
necashile. Ukwazi ukubona inkulumo eqhathanisa izehlakalo ezedlule, umlando, ezenkolo,
imibhalo yobuciko, nabantu abaziwayo, (isibonelo: usebenza kwamalume, okuchaza
ukusebenza kahle, ukubhekwa yisambane, okuchaza ukuba sebhadini ngaleso sikhathi).
Ukukhombisa ukuqonda izaga nezisho nokusetshenziswa kwazo. Ukuhlolisisa amagama
asuselwa kwezinye izilimi. Ukusebenzisa igama elilodwa elimele ibinzana. Ukusebenzisa
amagama ahambisanayo, (isibonelo: amathe nolimi, inja nekati).

Uma ngizobheka isicaphuno esingenhla siyasitshengisa ukuthi abafundi kumele kugxilwe

kuphi uma befundiswa izimo zokukhuluma. Sibuye sisitshele ukuthi yikuphi lapho okumele
abafundi baqaliswe khona ukusetshenziswa kolimi nolwazi magama. Ngikubona kubalulekile
kakhulu lokhu okushiwo yisicaphuno, kubukeka kuyikho okuzofeza inhloso yomcwaningi
njengoba ecwaninga ngokuzuzwa ngabafundi uma befundiswa izimo zokukhuluma (izisho,
izaga nezifengqo) ngesiZulu uLimi lwaseKhaya.

Ngikubona kubalulekile ukuthi uma kufundiswa izimo zokukhuluma kwazeke incazelo yazo
nokuthi sisuselwa kuphi leso simo sokukhuluma. Izibonelo: “Usenga inkomo nenkonyane”,

5
okuchaza ukuba nesimilo esibi ngakubantu besifazane. Lesi sisho sisuselwe ekwenzeni
kwabantu lapho umuntu wesilisa ethandana nonina wengane nendodakazi. Lokhu
kwakwenzeka kuphindelela emphakathini, kwase kuqanjwa isisho ngakho.

Lezi zibonelo ezilandeyo zingaphansi kwezisho. Uma ngizobheka kulesi esithi: “Amathe
nolimi”. Lokhu kokubili, amathe nolimi yizinto ezimbili ezihambelanayo ezingehlukani,
ulimi isitho somzimba esihlala endaweni eyodwa namathe, okungumlomo. Ngakho-ke abantu
bakubukisisa lokhu base sebeqamba isisho. Esesibili ngesithi: “Ukuthwala ishoba,“ lesi sisho
nakhona abantu babukisisa ukwenza kwenkomo ukuthi uma isithathe ishoba layo yalibeka
emhlane, isuke ingasafune kuthintwa isiziqhenya (Nyembezi noNxumalo, 1997). Lapha
kwakubukwa ukuthi inkomo uma isimise ishoba layo, isuke isemuzweni ofuze
ukuzikhukhumeza esidalweni esingumuntu.

Emiphakathini esihlala kuyo ziningi izingxenyana zokusetshenziswa kolimi

ezisetshenziswayo, ukuze kungabi bikho ukungqubuzana phakathi kwabantu abasebenzisa
lolo lulimi. Singabala ukusetshenziswa kolimi oluhloniphayo olugwema ukugagulwa
kwezinto ezithile ezilumelayo ‘isihlonipho’. Isibonelo yilesi: “Inkosi ikhotheme”. Lesi
yisihlonipho esingaphansi kwezifengqo lezi eziyingxenye yezimo zokukhuluma. Sichaza
ukuthi inkosi ishonile, lapha kuhlonishiswa igama ukufa noma ukushona, kusetshenziswe
igama ukukhothama, (Nkosi noMsomi, 1997).

Ukusetshenziwa koLimi kubonakala kubalulekile kakhulu uma sizobheka kulokhu

esengikubalile okuyimisebenzi yolimi. Nalokhu kuyenzeka nasesiZulwini. Lesi siZulu uLimi
lwaseKhaya olumumethe izimo zokukhuluma okuyizaga, izisho nezifengqo. Izimo
zokukhuluma okuyizona umcwaningi acwaninga ngazo lapho efuna ukwazi ukuthi abafundi
uma befundiswa ngabe bazuzani ngesiZulu uLimi lwaseKhaya, lokhu okuzokhulisa ulwazi
lolimi emphakathini. Izazi zolimi zibeka zithi:

“Ukusebenza koLimi emphakathini kuveza ngokusobala ukuthi

abantu siyabantu ngolimi esilukhulumayo nangamasiko aso.
Ngangokuthi izinkolelo ngezinkolelo zamaZulu zigqama zithi bha!
Uma kucutshungulwa izaga, ziyakhombisa ukuthi ubuntu besintu
baziswa kakhulu ngabantu abakhuluma izilimi zabansundu e-Afrika
kanjalo nokuthembeka nokuhlonipha”
(Nkosi noMsomi 1997, p. 4)

Lesi sicaphuno esingenhla sikuveza ngokusobala ukubaluleka kwezimo zokukhuluma

esintwini. Ngibona kubalulekile ukuthi kubhekwe ukuthi lokhu okuyizinkolelo

6
nokungamasiko okugcina sekunothisa ulimi lwesiZulu uLimi lwaseKhaya, kubalulekile
ukuba kufundiswe abafundi babenolwazi lokuthi lokhu abakufundayo ngabe bazozuzani
ekugcineni nanokuthi lokhu futhi kubaluleke kangakanani empilweni zabo, ukuze uma
bethandile bakwazi ukuludlulisela ezizukulwaneni zabo njengoba kunjalo.

1.3 Isidingo sokwenza lolu cwaningo

Ngibone kunesidingo esikhulu sokuba ngenze lolu cwaningo, ukubheka ukuthi abafundi
bazuzani ngokufundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya. Lokhu
nginethemba lokuthi kuzothuthukisa ulimi lwesiZulu ngokudonsela amehlo ezinhlaka
ezisemqoka kulolu daba. Izimo zokukhuluma ngibona kubaluleke kakhulu ukuba zifundiswe
ngendlela eyiyo, ezokwenza umfundi abe nothando lokuzifunda naye futhi akulangazele
ukuzidlulisela phambili, ngokuthi afundise izizukulwane zakhe.

1.4 Ubumqoka bezimo zokukhuluma

Ezikoleni ngaso sonke isikhathi uma kwenziwa imisebenzi enhlobonhlobo kuhlale

kugcizelelwa ukuthi azingasali izimo zokukhuluma okuyizaga, izisho nezifengqo, ngoba yizo
eziveza ukuthuthuka kolimi kulowo mfundi ofundayo. Ziphinde futhi zivele emibhalweni
eminingi lapho esingabala khona imibhalo efana nezinkondlo, ukusetshenziswa kolimi,
imibhalo yephrozi, ekufundeni ngokuqondisisa nemidlalo (drama). Emabangeni emfundo
kuhlezi kugcizelelwa ubumqoka bezimo zokukhuluma, lapho kubhalwa imibhalo
enhlobonhlobo baye bethi kufanele zingasali uma kubhalwa ngoba yizo ezicebisa imibhalo
nolimi jikelele. Yingakho ngithandile ukucwaninga ngazo, ngoba ngifuna ukwazi ukuthi
abafundi bazuzani ngokuzifundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya, lokhu
engethemba ukuthi kuzothuthukisa kunothise ulimi lwesiZulu.

UNyembezi noNxumalo (1997, p. 140) bathi izimo zokukhuluma okuyizaga, izisho

nezifengqo zibonakala zimqoka kakhulu olimini lwesiZulu ulimi lwaseKhaya. Ulimi
lwesiZulu olunongwe ngezimo zokukhuluma okuyizaga, isibonelo; “Ilumbo livuka
esidwabeni”. Sichaza ukuthi sekuvela isimo soqobo ebesingaziwa kungaba ubuthaka
empilweni noma esimilweni.

Isisho esithi “Ukwakha umkhanya” sichaza ukubukela, isifengqo “Ubaba umnandi”

isihlonipho, esihlonipha ukuthi ubaba udakiwe. Ulimi olunezimo zokukhuluma luye
luzwakale lumtoti kolulalelayo, kubukeka kubalulekile ukukhuluma ngobuchule isiZulu ulimi

7
lwaseKhaya, ngoba kuholela ekuziphatheni kahle komuntu futhi uyahlonipheka, kukhule
nolimi alukhulumayo (Mpungose 2010).

Izimo zokukhuluma zenza ukuthi umuntu aqwashe, zifundisa indlela yokuphila, njengakulesi
saga esithi “Indlela ibuzwa kwabaphambili,” okuchaza ukuthi kufanele ubuze kwabadala
ongakwazi, ngoba bona sebadlula kuleso sigaba, bazi kabanzi ngaso. Uma ungakwenzi lokho
bese kuba khona isaga, esithi “Isalakutshelwa sibona ngomopho,” Okuchaza ukuthi uma
ungalaleli uzongena engozini, ulimale wophe. Yingakho kusemqoka ukuthi kwenziwe
ucwaningo ngazo, ngoba zibalulekile empilweni yomuntu ophilayo, ngizifanisa nencwadi
ephethe inkambo yempilo yomuntu (Nyembezi noNxumalo, 1997).

1.5 Ubumqoka bokufundiswa kwezimo zokukhuluma ezikoleni

UPretorius noMampuru (2007, p. 41) bathi nakuba amazinga okufundiswa kwezilimi ephansi
ezikoleni kubafundi baseNingizimu Afrika, ucwaningo luyaveza ukuthi iningi labantu base
Ningizimu Afrika abakukhuthalele ukufunda ngezimo zokukhuluma ngesiZulu ulimi
lwaseKhaya. Abaningi abanandaba nokufunda noma nje umbhalo onezimo zokukhuluma
lokho abakugqizi qakala. (Pretorius, 2002: Land, 2003, Tiemensma, 2007: South African
Department of Arts and Culture & print industries cluster council, 2007).

Ngaphandle kwalokho lolu cwaningo luveza futhi ukuthi eNingizimu Afrika, akuzona zonke
izikole ezinemitapo yolwazi. Ukungabi nemitapo yolwazi eyanele ngikubona futhi
kuyingqinamba enkulu kubafundi. Uma befuna ukuthola ulwazi ngezimo zokukhuluma kuba
ngumqansa ukuya kocinga emitatsheni yolwazi njengoba ingeminingi.

UMagubane (2008, p. 1) uthi lokhu nje kukodwa kukhombisa wona amazinga aphansi
okufundiswa kwezimo zokukhuluma, ekubeni zibalulekile kakhulu empilweni yomntwana.
Kuyinto encomekayo nokho ukuba uMnyango wezobuciko namasiko ulusukumele udaba
lwemitapo yolwazi njengoba ngonyaka wezi-2011, lo mnyango wasebenzisa isizumbulu
semali eyizigidi eziyi–18, ekwakhiweni nasekwenzeni ngcono imitapo yolwazi, kuhlanganisa
nokuthengwa kwezincwadi ukuze zifakwe kuyo le mitapo yolwazi.

Ngaphambi kokuba ngibheke ubumqoka bokufundiswa kwezimo zokukhuluma ngizoqale

ngibheke umlando wokufundiswa kwezilimi zomdabu zaseNingizimu Afrika. Abefundisi
beVangeli lobuKhristu babona ukuthi ivangeli liyongena kalula uma lifundiswa ngolimi
lwasekhaya.

8
Ngaleso sizathu laba bafundisi bokuqala bafundisa abathile bomdabu ukuba bakwazi
ukufunda nokubhala ukuze bakwazi ukwelekelela ekuqhubeni iVangeli nokungenisa ukholo
kwabanye. Ngamanye amagama abefundisi babenenhloso eyodwa yokuba abantu bathole
ivangeli kuphela, babengenandaba nokuthi kugcineke umlando namasiko abantu.

Ngalezo zikhathi babeswelekile ababezoqhubeka nemfundo yabo ukuze baqonde kangcono

izwi leNkosi, bafunde nolimi lwezizwe njengesiNgisi noma isiFulentshi. Kwakuswelekile
lokhu, ngoba amagama ayequkethe le miqondo emisha yokholo ayengekho olimini lwesiZulu
uLimi lwaseKhaya. Abanumzane ababa ngabokuqala ukucwaninga ngolimi lwaseKhaya
kwaba o-Appleyard, Bryant, Dohne, noColenso yibona ababa yizingqalabutho ekubhalweni
kwezilimi zabomdabu womzansi Afrika. Laba babhali babesusela konke ababekwenza
nababekufundisa ezilimi zakubo phesheya nxa besebenza izilimi zase-Afrika.

UCarl Meinhoff nguyena umcwaningi wezilimi wokuqala owakhomba umehluko phakathi

kwezilimi zaphesheya nezase-Afrika. Naye kodwa wayebuka izilimi zase-Afrika ngehlo
laseJalimani. UDoke waqhamuka nendlela entsha ekufundiseni isiZulu uLimi lwaseKhaya.
Le ndlela yayigxile emithethweni ethile ayekholelwa ukuthi yiyona eyakhe ulimi. Nokho
okuphawulekayo ukuthi ulimi oluphilayo olusebenzayo empilweni yemihla ngemihla
kaluyinaki imithetho yohlelo ngendlela yeSayensi.

Ngakho-ke kufundisa isiZulu ezikoleni zabomdabu ngendlela kaDoke akuzifezi izinjongo

zokufundiswa kolimi. Yingakho izifundo zohlelo zakhiwe zahlanganiswa nokusetshenziswa
kolimi oluphilayo. Esikhathini esiphambili othisha bebefundisa kuphela uhlelo njengoba
lukhishwe nguDoke, bengagcizeleli ukusetshenziswa kolimi.

Amasu okufundisa ancike ezinjongweni okuhloswe ukuba zifezwe, nokho ukuze amasu
azwakale kahle, ake ngiwandlalele ngomlando wokufundiswa kwalezi zilimi. Ngikwenza
ngoba indlela esetshenziswayo namuhla isalokhu itshengisa umsuka wayo ezikhathini
zakudala, ikakhulukazi ekufundiseni uhlelo.

Uma sizobheka umqulu wenqubomgomo yokufundiswa kwezilimi u-TaHFuZwe ibanga le-10

kuya kwele-12 uthi:

“Ubumqoka buhlonzwa inhlosongqangi yokufunda ulimi, ukufunda

ulimi kumele kwelekelele abafundi ukuthi bakwazi ukuthola
amakhono olimi adingekayo ekufundeni zonke izifundo
ezisohlelweni lwezemfundo. Kumele abafundi bakwazi ukulalela,
bakhulume, bafunde noma babukele babuye babhale bethule ulimi

9
 ngokuzethemba nangokulujabulela. La makhono nendlela yokubuka
izinto yikho okuyisisekelo sokufundiswa kwempilo yonke

Ngesikhathi befunda ulimi izimo zokukhuluma zisuke zisetshenziswa

njengoba ngike ngachaza ngaphambili ukuthi izimo zokukhuluma
ziyingxenye yolimi. Ubumqoka bokufundiswa kwezimo
zokukhuluma ezikoleni bungelekelela abafundi ukuba bakwazi
ukuthola amakhono olimi adingekayo, basebenzise ulimi ngendlela
efanele, kucatshangelwa izethameli, inhloso nezimo. Ukusebenzisa
ulimi nemicabango yabo ukuze bathole okuningi ngabo, baqonde
ngesikompilo lesizwe, baphinde bazi nomhlaba abaphila kuwo.

Lokhu kuzokwenza abafundi bakwazi ukukhombisa ulwazi lwabo

nalokho abakufundile ngomhlaba jikelele, bekusho ngomlomo
nangokubhala. Nokusebenzisa ulimi ukuze bakwazi ukucabanga
bahlolisise, baveze imibono ephusile ngezinto eziphathelene
nokuziphatha nalokho okungamagugu, basebenzise imibhalo
enhlobonhlobo ngokuhlolisisa, abafundi bakwazi ukubona
nokuphonsa inselelo ngendlela yokubona izinto, okungamagugu,
ubudlelwane bamandla obutholakala phakathi kwamatheksthi,
nokufunda amatheksthi ngenhloso ethile njengokuzijabulisa,
ukucwaninga noma ukuhlaziya, (CAPS, 2011, p.10)
Lokhu okushiwo yi-CAPS kubukeka kuyiqiniso. Ukufunda izimo ngale ndlela ngikubona
abafundi kuzobenza bakukhuthalele ukufunda izimo zokukhuluma, futhi kuzobahlomulisa
ngokuthi balwazi uLimi lwesiZulu futhi bakhuthalele ukulukhuluma besebenzisa izimo
zokukhuluma. Okunye abazokuhlomula ukwazi imvelaphi yazo.

Ukufundiswa kwezimo zokukhuluma ezikoleni kumqoka kakhulu futhi kubalulekile,

ikakhulukazi kubafundi asebefundile. Ilapho izifundo eziningi sezifundiswa ngesiLungu,
nabo abafundi izinga labo lobudala lisuke selishintsha abanye babo sebengothathekile.
Abanye nolimi lwabo balubona seluyinto engasabalulekile, babone uLimi lwesiNgisi kuyilo
olumqoka. Ezikoleni yilapho ingane isiqala ukuhlukanisa izinto ezinhle nezibalulekile.
Yingakho kumqoka ukufundiswa kwezimo zokukhuluma kakhulu, khona izozazi kahle, uma
isizazi nolimi izolwazi. Kubalulekile ukuthi uma zifundiswa zifundiswe ngendlela eyiyo
ezoveza ukubaluleka nemvelaphi yazo.

Ngokufundiswa kwezimo zokukhuluma ngendlela eyiyo izingane zingazuza amaqiniso

angumlando oyimvelaphi yazo izimo zokukhuluma okungamele ushabalale, kanti uma
zifunda nje zingavezelwa amaqiniso ngemvelaphi yezimo zokukhuluma. La maqiniso
angagcina ngokushabalala, lokhu okungekuhle kahle esizweni samaZulu. Yingakho

10
kubalulekile ukuthi kwazeke ezinganeni ukuthi njengoba zifunda izimo zokukhuluma
ngesiZulu uLimi lwaseKhaya ekugcineni zizozuzani?

1 6 Imvelaphi yezimo zokukhuluma

Imvelaphi yezimo zokukhuluma igxile ekubukeni ngeso elibukhali nangokukhalipha

ukwenzeka kwezinto ezinhlobonhlobo ezizungeze impilo yesintu, maqede kwakhiwe amazwi
ahlakaniphile, akhomba ubuhle, ukuncoma, ukukhuthaza, ubungozi, ubuwula, nokunye,
okuthinta, izenzeko, ezithile. La mazwi ayegcina esemukeleka abe yindlela
okwakukhulunywa ngayo. Leyo ndlela-ke yakhula yanda yasabalala kwaba yindlela
ejwayelekile neyamukelekile emphakathini. Yehlukaniswa izigatshana ezithi zahlukene zibe
zihlobene, okuyizaga, izisho, nezifengqo. Izimo zokukhuluma zehlukene izigaba eziningana
lapho zisetshenziswa khona. Kukhona eziphathelene nobuntu, indlela ophatha ngayo omunye
umuntu kungaba usizo oluvezile noma inhlonipho oyivezile kumuntu thizeni.

UBlose (2002) uthi yena ulimi lwesintu lujulile futhi lunothile ngokusetshenziswa kwalo
izimo zokukhuluma. Indlela okukhulunywa ngayo sakutekula ukuchaza kabanzi ngaleyo nto
yonto okukhulunywa ngayo ubungoti bokusebenzisa le ndlela yokukhuluma kusukela
emlandweni wento noma isenzo esithile. Le ndlela kungaba indlela okukhuluma kusukela
emandulo yakhula kwanda kwasabalala kwaba yindlela ejwayelekile neyamukelekile
emphakathini. Izaga nezisho zehlukene izigaba eziningana lapho zisetshenziswa khona,
kukhona eziphathelene nobuntu kungaba indlela ophathe ngayo omunye umuntu, kungaba
usizo oluvezile noma inhlonipho oyivezile kumuntu thizeni. Isibonelo: Ibhazo libuya
nenhlanhlula lesi isaga esichaza ukuthi uma kwebolekwe ibhazo liyohlahlela, kufanele libuye
nombongo, kuyibuyisa nje akubona ubuntu.

1.7 Ukucijeka kwabafundisi ekufundiseni ukusetshenziswa kolimi nezimo zokukhuluma

UThembela (1992) ubeka uthi abafundisi indlela abaqeqesheka ngayo emakolishi

nasemanyuvesi, kungenye yezingqinamba eyenza kungabonakali ukuthi yini ezuzwa
ngabafundi uma befundiswa izimo zokukhuluma. Uphinda futhi ngaphambi kokuba
akhulume ngokucijeka kwabafundisi ekufundiseni ukusetshenziswa kolimi nezimo
zokukhuluma kungaba kuhle ukuba aqale achaze umoya womfundisi ofundisa ulimi
lwesiZulu uLimi lwasekhaya. Okokuqala okufunekayo nguthando lolimi, uma umfundisi
engatshengisi umdlandla nentshisekelo nothando ekufundiseni, ingeke ibonakale impumelelo
ekufezeni izinjongo,

11
Okwesibili okudingekayo ngukuba umfundisi ahlale engumfundi nomcwaningi wolimi,
ngesikhathi elufunda futhi elucwaninga yilapho nezimo zokukhuluma ezozifunda futhi azazi.
Ngokwenze njalo umfundisi uyacijeka njalo ngolimi. Ngoba umfundi ngumuntu ohlala efisa,
efuna ukwazi ngakho-ke akufanele ukuba umfundisi ofundisa isiZulu kube khona incwadi
yesiZulu angayazi.

UNgwenya (1995) uthi abafundisi abafundisa uLimi lwesiZulu kubalulekile ukuba nabo
bahlale beluthola uqeqesho, yikhona bezokhula kuso. Ngonyaka we-1955 uMnyango
weMfundo nokuQeqesha wazinikela ukuthuthukisa izinga lezilimi zabomdabu. Kulokhu
kuzinikela kwawo uMnyango weMfundo nokuQeqesha, wabe usizwa izinhlangano
ezinjengalezi: isigungu solimi lwesiZulu neBhodi yoLimi lwesiZulu eyamiswa kamuva.

(Ngwenya, 1995) ubeka kanje;

Ngonyaka we-1979 uMthethosisekelo wemfundo yabomdabu wathi

izifiso zabazali yizona ezibalulekile emfundweni yabantwana babo
mayelana nolimi lokuqala. Emva kocwaningo olunzulu, kwatholaka
ukuthi ukufundiswa kwesiZulu uLimi lwaseKhaya kwabe kuzinze
ezindleleni namasu okufundisa uLimi lwesiBili. Ngakho-ke
umsebenzi woMnyango Wemfundo Nokuqeqesha kwaba ukuphucula
izinga lolimi lwesiZulu emfundweni. Amasilabhasi ekuqaleni
ayebhalwe ngesiNgisi kodwa manje asebhalwe ngesiZulu.
Ngwenya (1995)

Ngonyaka we-1970 kuya ekuqalelni kowe-1990, ngaphambi kokuvalwa kwamakolishi

othisha isiZulu sabe singesinye sezifundo ezazifundwa. Sasifundwa kuwo wonke amabanga
ngesikhathi uthisha eqeqeshwa. Abanye abafundi babefundela ukugogoda kuso, kanti abanye
abafundi babesiyeka phakathi nendawo bengagogodi ngaso. IsiZulu njengoLimi lwaseKhaya
nanjengolimi lokwengeza kwakutholakala emakolishi nasemanyuvesi kuze kube yimanje,
isiZulu siyafundwa othisha abaqeqeshwayo.

UNkosi (2011) uthi phambilini emanyuvesi amaningi isiZulu besifundwa ngesiNgisi, ngaleyo
ndlela baningi othisha abathola ukuqeqesheka ekufundiseni isiZulu uLimi lwaseKhaya
kodwa babe beqeqeshwa ngesiNgisi. Lokhu okwahamba kwahamba kwashintsha emanyuvesi
ngenxa yengcindezi eyalethwa umthetho wokulinganiswa kwezilimi eNingizimu Afrika.
Ngaleyo ndlela njengamanje othisha bathola ukuqeqeshwa ukufundiswa lolu limi ngolimi
lwesiZulu, okululimi abazofundisa ngalo. Nomcwaningi waba senhlanhleni naye yokuthi
athole ukuqeqeshwa ngesiZulu. Othisha abathola ukuqeqeshwa eminyakeni ephambili,
baqeqeshwa ngesiNgisi ekufundiseni isiZulu.

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UNkosi (2011) uthi uma ebheka ezikhathini eziphambili abafundisi babeqeqeshwa ulimi
lwesiZulu uLimi lwaseKhaya ngolimi lwesiNgisi futhi beqeqeshwa ngabaqeqeshi
okungebona ulimi lwabo isiZulu. Kodwa kwakumele bayosifundisa ezikoleni ngesiZulu.
Kwathi ngonyaka we-1997 kwaba ngunyaka okwaqala ngawo umnyakazo wokuthi isiZulu
sifundiswe ngolimi lwesiZulu.

Okuyinkinga enkulu ukuthi iningi lothisha kalizihluphi ngokuthuthukisa ulwazi lwabo lolimi.
Baseyingcosana abaqhubeka bazithuthukise ngolwazi lolimi. Lokhu okuzoholela ekutheni
ulimi lwesiZulu lungathuthuki. Okunye ukuthi ukusetshenziswa kolimi lwesiZulu uLimi
lwaseKhaya ezikoleni bekunganakiwe. Kugcizelelwa ukuthi ezikoleni kukhulunywe isiNgisi.
Lokho okuholele ekutheni ulimi lwesiZulu uLimi lwaseKhaya lubukeleke phansi, (Nkosi,
2011).

UNgwenya (1995) uthi okunye okuphawulekayo yindlela nenhloso yokufundisa isiZulu

uLimi lwaseKhaya okwaqala ngayo ukufundiswa kwasekuqaleni. Ngesikhathi kufundiswa
ulimi ezikoleni nase maNyuvesi, nezimo zokukhuluma zisuke zifundwa ngoba ziyingxenye
yolimi. Ngokuka Ngwenya (1995) kuyatholakala ukuthi kwakungahlosiwe ukuthi zifundwe
ngendlela ezothuthukisa kodwa isiZulu uLimi lwaseKhaya, kodwa kwakuhloswe ukuba
kungene ivangeli esizweni esimpisholo. Le ndlela ayizange ishintshwe yaqhubeka njalo yaze
yasetshenziswa nasemanyuvesi nasemakolishi okuqeqeshwa kuwo abafundisi. Yaphinda futhi
le ndlela yadlulela nasezikoleni, ngoba abafundisi uma beqeqeshwa basuke beqeqeshelwa
ukuyofundisa ezikoleni.

Okuphawulekayo ngale ndlela ukuthi ibonakala ingenaso isizotha sokuhlonipha

okungamagugu omuntu onsundu, kunalokho umfundi uthi uma esefundile abone konke lokhu
okungamasiko nokungamagugu esizwe kungaphucuzekile, bese kuthi okwezizwe kube yikho
okusesitayeleni nokungcono kuye njengesifundiswa. Nazo njalo izimo zokukhuluma akubone
kuyinto engafanele ukwaziwa nguye njengesifundiswa esikhulu, angisakhulumi ngokwazi
imvelaphi yazo kubonakala kuyinto engahle imehlise. Okungangokuthi abanye babo
kunamhlanje laba bafundisi uma bekubona ufunda ngezimo zokukhuluma baze bakubuze
ukuthi uzokwenzani ngale nto ofundayo. Ngamanye amazwi kabakuboni ukubaluleka
kokufundwa kwazo.

UNgwenya (1995) ubeka uthi nanamanje kuseyinkinga kubafundi abaningi ukunikeza izilimi
zabo ukuhlonipheka okufana nokwesiNgisi. Leyo nsila isekhona nanamuhla ezikhungweni
eziningi zikaHulumeni, kusabusa sona isiNgisi. Lokhu kubonakala nangokuthi umuntu

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okwazi ukukhuluma, ukufunda noma ukubhala kahle ngesiNgisi abonakale
njengowekhethelo futhi ohlakaniphile kakhulu. Emanyuvesi baningi abakhuluma isiZulu,
kodwa uthola ukuthi esikoleni abasifundanga njengoLimi lwaseKhaya, sebefunda enyuvesi
njengolimi lwaseKhaya. Lokhu kwenzeka kulabo ababefunda ezikoleni
okwakungezabamhlophe nezamaNdiya nezamaKhaladi. Lapho sebefika eNyuvesi kubanzima
ukufunda isiZulu njengolimi lweseKhaya.

UNdimande-Hlongwa (2009, p. 92) yena uthi abanye babafundisi kuye kubonakale sengathi
abakuthandi ukufunda isiZulu baze bagogode kuso, ngenxa yokuthi bakubona
kungukuzehlisa isithunzi ukugogoda ngesiZulu njengoba abafundi abaningi bengasithandi
kahle isiZulu. Lokhu kwenzeka nakuba kululimi lwabo njengoba abafundi abaningi baye
bakubone ngokuthi wena ofunda isiZulu yingoba ungasazi isiNgisi okuwuLimi “olubalulekile
noluhloniphekile” nokwazi ukuzibonakalisa ngalo ukuthi “uhlakaniphile”.

Lokhu kungenxa yobandlululo, ukuthi ama-Afrika uqobo lwawo abe nomqondo wokubukela
phansi izilimi zawo, azithathe njengezingabalulekile futhi ezinganamsebenzi walutho lapho
ziqhathaniswa nezilimi zabelungu. Lokhu kwenza ukuthi nakuba isiNgisi
ngokomthethosisekelo wezwe silingana nezinye izilimi ezisemthethweni zakuleli zwe, kodwa
kusabonakala kuseyiso esihamba phambili nesihlonishwayo kunezinye eziyishumi
ezisemthethweni eNingizimu Afrika.

Enyuvesi yakwaZulu-Natal, kubafundi abaqeqeshelwa ubuthisha kunomgomo othi umfundi

okungenani akabe nesisodwa isifundo esiyisiZulu ohlwini lwezifundo zakhe, ukuze abafundi
bakwazi ukuthola lobu buciko obuyizimo zokukhuluma olimini lwesiZulu kubafundi
abafunda ulimi okungelona ulimi lwaseKhaya, abenza isiNgisi njengolimi lwaseKhaya bese
benza isiZulu noma isiBhunu njengolimi lokwengeza. Lokhu yikho okwenza ukuba isiZulu
Ulimi lwseKhaya luthuthuke futhi libe nokuthandeka, (University of KwaZulu Natal faculty
of education Handbook, 2010).

U-Eriksen (2009) uthi kuyenzeka nakwamanye amanyuvesi njengase nyuvesi yase-Rhodes,

isiXhosa sifundwe njengoLimi lwaseKhaya kubafundi okululimi lwabo lwaseKhaya,
nanjengolimi lwabo lokwengeza kubafundi okungelona ulimi lwabo. Kanti enyuvesi yase
Witwatersrand, izilimi ezifundwayo yisiZulu, isiSuthu, nesiXhosa kubafundi okuyizilimi
zabo zasekhaya nalabo lezi zilimi kuyizilimi zabo zokwethekela.

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1.8 Ukuvela kolimi nezimo zokukhuluma emiqulwini yenqubomgomo yokufundisa
Umqulu oyisitatimende senqubomgomo yohlelo lokufunda nokuhlola amabanga 10-12 uma
uchaza ulimi ubeka uthi:

Ulimi luyisikhali sokucabanga nokuxhumana, okwenza lowo

mphakathi uqondisise indawo ohlala kuyo. Ukufunda ukusebenzisa
ulimi ngempumelelo kwenza kungabi nobunzima kubafundi ukuba
bathole ulwazi, okusho imvelaphi yabo, imizwa nemibono,
nokuxhumana nabanye nokulawula indawo yabo. Uthi yilo futhi
ulimi olwenza impilo ibe ngcono kunalokhu eyikho, ibe nokunye
kunalokhu eyikho futhi icace kunalokhu eyikho. Uphinde uthi futhi
ulimi luphinde lwenze ukuthi ukwehlukana ngamasiko nobudlelwano
nokuhlalisana kwesintu kuvezwe kuphinde kwakheke, futhi yilona
ulimi olwenza ukuthi lokho okusuke sekwakhiwe kuguqulwe,
kunwetshwe kuphinde kucoyisiswe.
(CAPS, 2011, p.9)

Lo mqulu uma ukhuluma ngolimi lwesiZulu uthi yilona limi abafundi abalufunda kuqala.
Uthi uma kushiwo uLimi lwaseKhaya nolimi lokuQala lokweNgeza, kushiwo kuphela
impumelelo yokufundisa ngalelo zinga, akushiwo ulimi abafundi abaluncela noma
abalufunda (njengoba kwenzeka ezilimini ezengeziwe). Uthi ukuze kungabibikho ukudideka
kofunda lo mqulu, uma kukhulunywa ngoLimi lwaseKhaya kushiwo izinga okufundiswa
ngalo hhayi ulimi uqobo.

Ubuye uthi umqulu izinga loLimi lwaseKhaya lunikeza ithuba lokuqhakambisa

ukusetshenziswa kolimi ngempumelelo, okuyikhona okukhombisa ikhono lokuxhumana
nabanye abantu okudingekayo empilweni namakhono okuhlakanipha kwezemfundo
nokusetshenziswa kulo lonke uhlelo lwezemfundo. Uthi kuleli zinga kugcizelelwe ukufundisa
amakhono okulalela, okukhuluma, okufunda nokubhala. Uthi leli zinga liphinde linike
abafundi ikhono lezombhalo yobuciko, lokuncoma, nokubahlomisa nokuqonda umphakathi
abahlala kuwo. Uphinde ngakolunye uhlangothi uthi kusukela ebangeni lesi-7 kuya phezulu
ukugcizelela nokwabiwa kwamamaki okulalela nokukhuluma kwenziwe kwaba ngaphansi
kwalawo makhono okufunda nokubhala.

Njengoba umqulu ugcizelela ukufundiswa kwamakhono uthi kunezizathu zokuwafundisa

lawo makhono. Ikhono lokulalela nokukhuluma umqulu uthi liwumgogodla wazo zonke
izifundo, ngokusebenzisa ngempumelelo amasu okulalela nokukhuluma. Kuleli khono
abafundi baqonda babuye bahlanganise ulwazi, bakhe ulwazi baxazulule izinkinga bakwazi
nokweneka imibono nemicabango yabo. Amakhono okulalela ngokuhlolisisa umqulu uthi

15
lenza abafundi bakwazi ukubona amagugu nezimo ezimbelwe embhalweni, nokuphonsa
inselelo olimini olubandlululayo nolukhohlisayo. Wonke la makhono okuxhumana
ngokukhuluma adluliswa abonakaliswe ngokusebenzisa izakhiwo zolimi ngendlela efanele.
Ukufunda izakhiwo zolimi kumele kusize ukuthi ukuxhumana ngokukhuluma kube
yimpumelelo, nokuthi kubonakale izimo ulimi olusetshenziswa kuzo, okungaba ukuveza
imizwa nemicabango yakho.

Ikhono lokufunda nokubukela umqulu wezilimi ubeka uthi;

ULimi liwumgogodla ekufundeni okuyimpumelelo kulo lonke uhlelo

lwezifundo, nasekuzimbanda.ni emphakathini nasemsebenzini. Abafundi
bathuthukisa ubuchwepheshe ekufundeni nasekubukeleni uhlu olubanzi
lwamatheksthi ombhalo namatheksthi okungewona awombhalo, ngisho
namatheksthi abukelwayo ukuthola ulwazi. Abafundi babona ukuthi
uhlobo lwamatheksthi nolimi olusetshenziswa ngokwenhloso, izethameli
nesimo luveza kanjani inhloso, izethameli nesimo samatheksthi.
Ukuqonda nokuhumusha okubhaliwe nokubhalwayo kube yimpumelelo
uma umfundi eqonda izakhiwo zezimiso nolwazi lwakhe ngempilo.
Izimiso zolimi zisiza abafundi ukuba baqonde indlela amatheksthi akhiwe
ngayo. Abafundi kumele basebenzise amasu angaphambi kokufunda,
ngesikhathi sokufunda nawangemuva kokufunda, ukuze bakwazi
ukuqonda nokuhumusha amatheksthi anhlobonhlobo. Abafundi kumele
basizwe ukuze bathole ulwazimagama ngokufunda amatheksthi
anhlobonhlobo.
(CAPS, 2011, p.11)
Uma ngibheka isicaphuno esingenhla sikubeka kube sobala ukuthi ulimi luwumgogodla
ekufundeni okuyimpumelelo. Yingakho ngibona kubalulekile ukuba abafundi bazi ukuthi
bazuzani uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya. Okunye uthi
kumele bakwazi ukuhumusha amatheksthi. Ngike ngasho phambilini ukuthi izimo
zokukhuluma zitholakala kuzo zonke izimiso zolimi, nakuwo amatheksthi ziyatholakala futhi
zisetshenziswa kakhulu.

Ngamanye amazwi uma kukhulunywa ngokuhunyushwa kusuke kuhunyushwa zona izimo

zokukhuluma, njengoba ziyinkulumo ecashile kongalwazi uLimi lwesiZulu. Leli khono
lokufunda nokubukela ngilibona libalulekile uma kukhulunywa ngezimo zokukhuluma.
Indlela eziqambeke ngayo abantu sifike sibukisise ukwenza kwesintu nokwenza kwemvelo
bese siqamba izimo zokukhuluma okuyizaga, izisho nezifengqo, lezi ezizofundwa yisizwe
sonke.

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Ekhonweni lokubhala nokwethula umqulu ubuye uthi:

“Linika abafundi ithuba lokwakha nokuxhumana nokubeka imicabango ngendlela

ebumbene. Uthi ukubhala njalo imibhalo enhlobonhlobo, ubuye uthi imisebenzi
nezifundo kwenza abafundi bakwazi ukuxhumana ngendlela enohlonze, bakwazi
nokuziqambela imibhalo yabo. Inhloso yalokhu, ukukhiqiza ababhali abanekhono
lokubhala abazokwazi ukusebenzisa ulwazi lwabo bakhiqize imibhalo enembayo
ebhaliwe, ebonwayo, nesebenzisa izindlela eziningi zokuxhumana, ngenhloso
ethile. Ulwazi lwezakhiwo nezimiso zokusetshenziswa kolimi kozosiza abafundi
bakwazi ukukhiqiza amatheksthi abumbene. Izakhiwo zolimi kumele zifundiswe
ukuze bakwazi ukwakha ngazo amatheksthi ngesimo abaphila kuso.
Ukusetshenziswa kwezakhiwo zolimi kumele kugxile ekuhlaziyeni imisho
ezihambela yodwa”
(CAPS, 2011, p.11)

Lesi sicaphuno esingenhla sisicacisela ngekhono lokubhala nokwethula. Nalo ngilibona

libalulekile ekuveleni kwalo nezimo zokukhuluma. Ngibone libalulekile leli khono uma
kufundwa izimo zokukhuluma. Imvamisa uma ebhala noma ethula inkulumo yakhe umfundi
ngesiZulu. Umsebenzi wakhe uzwakala umnandi uhlabahlosile uma unongwe ngezimo
zokukhuluma okungaba yizaga, izisho nezifengqo.

Umqulu i-CAPS (2011, p. 45) uma ukhuluma ngezakhiwo nezimiso zokusetshenziswa kolimi
uhlanganisa nazo izimo zokukhuluma njengoba sazi ukuthi ziyingxenye yokusetshenziswa
kolimi. Uthi umqulu wesitatimende senqubomgomo yohlelo lokufunda nokuhlola amabanga
10-12 wezilimi, izimo zokukhuluma zibamba iqhaza elibalulekile ekuqondeni
nasekukhiqizeni amatheksthi akhulunywayo nabhalwayo, ngakho-ke kudingeka zididiyelwe
namakhono ashiwo ngenhla. Lokhu okuzongilekeka njengomcwaningi njengoba ngifuna
ukwazi ukuthi abafundi ngabe bazuzani uma befundiswa izimo zokukhuluma izaga, izisho
nezifengqo esiZulwini.

Indlela abafundi abafundiswa ngayo ukusetshenziswa kolimi lwesiZulu uLimi lwaseKhaya,

emqulwini kaHulumeni zibekiwe izindlela okumele zilandelwe uma kufundiswa ulimi. Lezi
ezikhuthaza kakhulu ukusetshenziswa kolimi. Ukusetshenziwa kolimi nezimo zokukhuluma
kuyingxenye yolimi. Inqubomgomo indlela yokufunda ye-CAPS, ikubeka kucace
ukubaluleka kokusetshenziswa kolimi, ngoba uma kukhulunywa ngokusetshenziswa kolimi
usuke ukhuluma nangezimo zokukhuluma ngoba zingaphansi kokusetshenziswa kolimi.

Ngesikhathi kusetshenziswa ulimi nezimo zokukhuluma zisuke zikhona ngoba ziyingxenye

yakho, lokhu okuyingxenye yolimi. Ukufundiswa kwezimo zokukhuluma kuzofanele
kubonakale inhloso yakho, ukuthi ekugcineni ingane izuzani ngokuzifundiswa. Kunezimiso

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zokufundisa ulimi okuwukulalela, ukukhuluma, ukufunda nokubhala, ezabekwa ngumnyango
okumele zilandelwe lapho kufundiswa izimo zokukhuluma ngoba nazo ziyingxenye yolimi,
kodwa ngesikhathi esidlule bezingalandelwa futhi nokusetshenziswa kolimi
bekungakhuthaziwe kanjengoba sekukhuthaziwe.

Le ndlela entsha ye-CAPS, yona ibonakala iwaveza kakhulu amathuba okusetshenziswa

kolimi ezikoleni. Ikhiphe umqulu onenqubomgomo yokufundisa izilimi ezikoleni onezindlela
zokufundiswa kolimi okumele zilandelwe. Kulo mqulu kunenqubo yokufundisa ulimi esekwe
etheksthini nenqubo yokufunda ulimi ngokulusebenzisa. Lezi zinqumo zeyeme kakhulu
ekulusebenziseni ulimi nasematheksthini akhiqiziwe. Ngokubuka kwami yilapho nazo izimo
zokukhuluma zizothola ukuthi zinakeke zisetshenziswe kwazeke nokuthi umfundi
ngokuzifunda uzuzani. Phela uma kusetshenziswa amatheksthi yilapho ababhali besebenzisa
kakhulu izimo zokukhuluma. Nolimi lwesiZulu uLimi lwaseKhaya nalo luzothuthuka
ngendlela efanele, njengezinye izilimi.

1.9 Inhloso nemidiyo yocwaningo

Lolu cwaningo luhlose ukuhlola ukuthi abafundi bazuzani ngokufundiswa izimo

zokukhuluma ngesiZulu uLimi lwaseKhaya. Njengomfundisi osehlalile nabo abafundi
ngibafundisa sona isiZulu uLimi lwaseKhaya, ngaze ngathola nolwazi olungcono engiluthole
eNyuvesi yakwaZulu Natal ngonyaka wezi-2012, lapho bengenza khona iziqu ze-honours.
Lolo lwazi yilo olungivule amehlo. Kubukeka kuseyingcosana kakhulu okusacwaningwe
mayelana nokuzuzwa ngabafundi ngokufundiswa izimo zokukhuluma esiZulwini uLimi
lwasekhaya. Kuyimpambankwici lokhu uma sibuka ukuthi izimo zokukhuluma lezi
ziyingxenye esemqoka kuzo zonke izimiso zolimi lwesiZulu uLimi lwaseKhaya. Yikho–ke
osekwenze ukuthi ngibhukule ngicubungule ukuthi yini ngempela ezuzwa abafundi
ngokufundiswa kwezimo zokukhuluma.

1.0 Iqoqa lezahluko

Lapha ngizokha phezulu ngomumo wezahluko engizokhuluma ngazo ngokulandelana kwazo.

Kusukela kwesokuqala kuze kuyofinyelela kwesesithupha okungesokugcina. Kubalulekile
ukuba izahluko zocwaningo zilandelane kahle ngendlela ehlelekile ukuze ucwaningo
lulandeleke ngokucacile kolufundayo. Yingakho ngibone kufanele nalolu cwaningo lube
nezahluko futhi zilandelane ngendlela efanele.

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1.10.1 Isahluko sokuqala

Kulesi sahluko yilapho kwethulwa khona isendlalelo, isingeniso, ukusetshenziswa kwezimo

zokukhuluma esiZulwini uLimi lwaseKhaya, isidingo sokwenza lolu cwaningo, ubumqoka
bezimo zokukhuluma, ubumqoka bokufundiswa kwezimo zokukhuluma ezikoleni, ukucijeka
kwabafundisi ekufundiseni ukusetshenziswa kolimi nezimo zokukhuluma, ukuvela kolimi
nezimo zokukhuluma emiqulwini yenqubomgomo yokufundisa, inhloso nemidiyo
yocwaningo, yiqoqa lezahluko nesiphetho.

Kubalulekile ukuthi ngaphambi kokuba lufundwe ucwaningo, kwazeke ukuthi yini eyenze
umcwaningi acabange ukucwaninga ngaphansi kwalesi sihloko, nokuthi zona izimo
zokukhuluma zivelaphi. Lolu ucwaningo oluhlose ukuthola okuzuzwa ngabafundi uma
befundiswa izimo zokukhuluma ngolimi lwesiZulu uLimi lwaseKhaya.

1.10.2 Isahluko sesibili

Isahluko sesibili yilapho kubuyekezwa khona imibhalo yabacwaningi nezincwadi

ezahlukahlukene ezincikene nesihloko socwaningo. Isahluko sesibili sizoqala ngesingeniso
kulandele ukubuyekezwa kwemibhalo okuyothinta nocwaningo oselwenziwe oluhlobene
nalesi sihloko. Kuyoqhutshekwa kuthintwe ukuthi insizakuhlaziya nethiyori yokufundisa
ulimi lokuqala kuthini ngezimo zokukhuluma. Kuyoqhutshekelwa kulokho okulawulwa
inqubomgomo ye-CAPS ngezimo zokukhuluma. Kuyothintwa neqhaza elibanjwe izimo
zokukhuluma ekuthuthukiseni isizwe nokwakheka komphakathi, imvelaphi yezimo
zokukhuluma nesiphetho.

Kanti futhi nemibuzo eminingi ebihamba ivela ngesikhathi socwaningo yilapho izothola
khona ukuphenduleka. Imibhalo ngizoyifunda ngaphambi kokuqala ucwaningo. Ulwazi
luzoqoqwa kusetshenziswa inhlololwazi. Lolo lwazi luzobuyekezwa umcwaningi. Uzobe
ebheka ukuthi ezinye izincithabuchopho zibeka zithini ngesihloko socwaningo zibeka
ngezindlela ezahlukene. Imiqondo ehlukahlukene yiyo enikeza umhlahlandlela ocacile
wocwaningo. Kanti futhi yiyo enikeza amandla umcwaningi wocwaningo ngokuthatha
imiqondo yabo ayihlanganise ukuze kuphenduleke isihloko socwaningo.

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1.10.3 Isahluko sesithathu

Lesi sahluko yisona sahluko esibalulekile, yilapho kuklanywa izindlela zokwenza ucwaningo
kubuye kuqoqwe nolwazi locwaningo. Kuhlanganisa nensizakuhlaziya ezosetshenziswa,
ipharadaymu, ucwaningo lotho, izindlela namathuluzi okuqoqa ulwazi nokuvivinya
ucwaningo. Ukuthola ulwazi bazosebenzisa indlela yezingxoxo noma inhlololwazi
ngokuvamile kuba inhlololwazi esakuhleleka. Ukuze bathole lonke ulwazi abaludingayo.
Ngokwenza kanjalo yilapho kuzophuma umphumela wocwaningo ojulile futhi onesiqiniseko.

1.10.4 Isahluko sesine

Kulesi sahluko yilapho kutholakala khona insizakuhlaziya. UBorgatti (1999) uthi

insizakuhlaziya iyindlela yokuqoqa imicabango enobudlelwane. Ubuye athi yengamele konke
umcwaningi acabanga ukukwenza, nezinto ezinobudlelwane nokucwaningwayo. Nakulo lolu
cwaningo ngizosebenzisa insizakuhlaziya i-social constructivist eyaqanjwa nguVygotsky
(1978), ongumcwaningi waseRussia. Le nsizakuhlaziya ibuye yaziwe ngokuthi yi- historical
theory ngokukaVygotsky (1978).

1.10.5 Isahluko sesihlanu

Kulesi sahluko ngizohlaziya ngokujulile. Ukuhlaziya kuzobe kugxile kokutholakele

kuhlaziywa ngendlela yokuchaza okwenzeka esahlukweni sesithathu nesesine, ngamanye
amazwi yisahluko esiwuvuthondaba lombiko walolu cwaningo. Konke okuzobe kutholakele
ngesikhathi kuqoqwa ulwazi. Ulwazi luqoqwa endaweni lapho kwenzelwa khona ucwaningo.
Lolo lwazi oluzobe luqoqwe ngabahlanganyeli bocwaningo.

Lesi sahluko siwumongo walo lonke ucwaningo ngoba sidingida sihlaziye ulwazi oluqoqiwe
ocwaningweni. Konke lokhu kuzokwenziwa ngokuqhamuka nezihlokwana okuyizona
eziveza izimpendulo zembuzongqangi yalolu cwaningo. Ezinye izimpendulo zabahlanganyeli
bocwaningo zethulwa njengoba zinjalo. Lokhu kwenziwe ukuba kuzwakale kahle
ukuhlaziywa kokutholakele futhi kuqondakale kahle ukuvela kwezihlokwana. Ukuqoqa
ulwazi kusetshenziswa izingxoxo ezinemibuzo esakuhleleka. Isiqophamazwi esisetshenziswa
ukuqoqa lolo lwazi kubahlanganyeli njengoba lunjalo.

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1.10.6 Isahluko sesithupha

Kulesi sahluko yilapho izincomo neziphakamiso kuvela khona ezimayelana nalokhu

okutholakele ocwaningweni. Lokhu okutholakele kungase kube wusizo ekuthuthukiseni
indlela okufundiswa ngayo izimo zokukhuluma ngolimi lwesiZulu ulimi lwaseKhaya.

1.11 Isiphetho sesahluko

Izimo zokukhuluma zibonakala ziwumgogodla wezilimi eziningi, nakuso isiZulu uLimi

lwaseKhaya ziyatholakala. Lapho zitholakala khona kakhulu kusemibhalweni eminingi,
ngingabala ezinkondlweni, ubuciko bomlomo, imibhalo yephrozi, izinganekwane, njalonjalo.
Kubonakala kubalulekile ukuba kucwaningwe ngazo, ngoba zibonakala zibalulekile kakhulu
kumuntu okhuluma ulimi lwesiZulu uLimi lwaseKhaya. Kungaba kuhle ukuba kwazeke
ukuthi abafundi bazuzani uma befundiswa imvelaphi yazo izimo zokukhuluma, lokhu
okuzobasiza ekwazini ulimi nasekuluthuthukiseni ulimi kwabo lwesiZulu.

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ISAHLUKO SESIBILI

2. UKUBUYEKEZWA KWEMIBHALO

2. 1 ISINGENISO

Lesi sahluko simayelana nokubuyekezwa kwemibhalo emayelana nezimo zokukhuluma.

Kuzobhekwa imibhalo eyizincwadi nocwaningo okuhambisanayo nezimo zokukhuluma,
nokuthi yini le okuyimumethe. Imibhalo eminingi igxile kakhulu ekwakhekeni kwezimo
zokukhuluma, hhayi emphumeleni wazo uma umfundi esezifundisiwe ukuthi zimuzuzisani.
Kuzobhekwa nokuthi zimsiza kuphi lokhu okuzothuthukisa ulimi lwesiZulu uLimi
lwaseKhaya. Indlela izimo zokukhuluma ezisetshenziswa ngayo uma kukhulunywa
enkulumeni yansuku zonke, ikakhulukazi emphakathini waseNingizimu Afrika, nakuba
kunganakwa kangako ukuthi uma befundiswa abafundi bazuzani, lokhu okungase
kuthuthukise ulwazi lolimi.

Izizathu ezenze ngakhetha ukwenza lolu cwaningo yilezi zombili; ngokwezemfundo nangami
uqobo, njengomuntu ongumZulu futhi osefundise isiZulu uLimi lwasekhaya iminyaka
elishumi nanye, konke lokhu engikucwaningayo ngizibonele mina mathupha. Futhi
nginolwazi olunzulu ngezimo zokukhuluma, ngoba ngazalelwa endaweni yasemakhaya
eBergville esigodini sase-Emmaus, lapho kunabantu abaningi abakhuluma isiZulu uLimi
lwaseKhaya, enkulumeni yabo yansuku zonke abavamise ukusebenzisa izimo zokukhuluma.

Engakuqaphela ngezimo zokukhuluma ukuthi ziyinkulumo ejulile eyindida kongazazi.

Ukwenziwa kwazo azibhekile ohlangothini olulodwa lomuntu. Zikhona ezinye zazo
eziqondene nezingane, eziqondene nomphakathi, abantu besifazane nabantu besilisa, indlela
abaphila ngayo nendlela abazophila ngayo lapho sebengena ezigabeni zabantu abadala
njengasemendweni. Nanokuthi kufanele kuphathwane kanjani ezigabeni zomendo phakathi
komakoti nabayeni, phakathi komkhwenyana nekhwe lakhe, naphakathi kukamakoti
nabasemzini.

Uma ngibheka ngakwezemfundo kuvela ukuthi ziyafundiswa impela ezikoleni. Abafundi

bafundiswa ukuthi kunezinto olimini okuthiwa izimo zokukhuluma, ukuthi ziqhamuka kuphi
lezi zimo zokukhuluma nokuthi zivela kanjani, futhi ziluthuthukisa kanjani ulimi lwesiZulu
uLimi lwaseKhaya konke lokhu kungabe kusanakwa. Lolu cwaningo lucwaninga
ngokuzuzwa ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.

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Nakuba zikhona izimo zokukhuluma ezibhalwe phansi zikhona nezinye ezingabhaliwe phansi
kodwa ezisetshenziswayo nje, ngamanye amazwi ngiqonde ukuthi akuzo zonke izimo
zokukhuluma ezibhalwe phansi. Zikhona nezingabhalwanga zaba sezincwadini
ezisetshenziswayo. Ngisanda kuzwa kuthiwa uma ubuka umuntu ngokumeya sekunesaga
esithi ‘musa ukungibuka ungikale ngamehlo okwamanzi okupheka uphuthu’. Ngisibheke
kuzo zonke izincwadi angasithola nhlobo lesi saga. Kulolu cwaningo ngicwaninga
ngokuzuzwa ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.
Engikushoyo ukuthi izibonelo engizozisebenzisa angeke kube yizo zonke engizozithatha
emiqulwini yezincwadi ezahlukene, ngizozisebenzisa nezisetshenziswayo nje
ezingabhalwanga zaba sencwadini, njengomuntu ongumZulu futhi okungulimi lwakhe
isiZulu, aselufundisile iminyaka edlulile kwelishumi esikoleni.

Kulesi sahluko ngizobheka ukuthi abacwaningi nababhali bathini nabo ngezimo

zokukhuluma. Ngiphinde ngibheke nokufundiswa kwezimo zokukhuluma, ebangeni leshumi.
Kuningi okukhulunywa abacwaningi nababhali, okumayelana nezimo zokukhuluma, izaga,
izisho nezifengqo, njengoba sengishilo esahlukweni sokuqala ukuthi zibaluleke kangakanani.
Nakuba zibalulekile kuhle kwazeke ukuthi umfundi uma efundiswa imvelaphi yazo, uzuzani
ekugcineni lokhu okuzomsiza ekuthuthukiseni ulwazi lolimi. Umbhali engibone kunguye
ocishe abe ngowokuqala obhale ngezimo zokukhuluma zesiZulu nguNyembezi incwadi
yakhe ethi ‘Zulu Proverbs’ ayibhala ngonyaka we-1960.

2. 2 Ukubuyekezwa kwemibhalo

2.2.1 Imibhalo nabacwaningi asebeke bacwaninga ngezimo zokukhuluma nokubaluleka

kwazo emphakathini.

Baningi abacwaningi nababhali asebeke bacwaninga ngezimo zokukhuluma, ngizoke

ngibabheke ngokubaqhathanisa ukuthi bathini ngazo, yini le eyenze umcwaningi naye
acwaninge ngazo le ebalulekilile ezinganeni ezisafunda.

Ekucwaningeni kwabo kubonakala sengathi bonke bacwaninga ngendlela ecishe ifane

yokuveza ukuthi kukhona into eyizimo zokukhuluma nomsebenzi wazo, ukuthi uma zikhona
zenzani njengokuxwayisa ukuyala ukubekezela njalonjalo. Umehluko okhona kubo ukuthi
babeke ngezindlela ezingefani, kodwa ezicishe zifane (Mpungose 2010).

Lolu cwaningo ngilubona luhlukile ngoba lucwaninga ngokuzuzwa abafundi uma befundiswa
izimo zokukhuluma, izaga, izisho nezifengqo ngesiZulu uLimi lwaseKhaya. Lapho abafundi

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befundiswa ngendlela yokwazi imvelaphi yazo izimo zokukhuluma, bazuzani lokhu
okuzobasiza ekuthuthukiseni ulimi lwabo abalukhulumayo.

Nanoma yini abantu abadala abayenzayo iyalekelela ekukhuliseni ulwazi lolimi, ngesikhathi
kukhula ulwazi lolimi nezimo zokukhuluma kuyakhula ukwazi kabanzi ngazo, ngoba
ngesikhathi bezifunda, bazofunda nemvelaphi yazo, (Strickland, 2004: 86). Ikhaya
linomthelela omkhulu ekulekeleleni ingane ekukhuleni kolwazi lokufunda izimo
zokukhuluma, yingakho nje abacwaningi bathola ikhaya lomntwana njengendawo lapho
ukufunda kuqala khona kahle, kunokuba kungathiwa iqala esikoleni. (Strickland, 2004;
Sugland nabanye, 2003; Darling noWestberg, 2004; Lapp nabanye, 2005).

Ngenye indlela ukufunda izimo zokukhuluma kungenye yezinto ezisemqoka ekhaya

ekukhuliseni ingane, nalapha ukuphumelela kwayo esikoleni kuqala khona (Mc Keough
nabanye, 2006). Lokhu kusho ukuthi ukuqala kokukwazi ukufundiswa izimo zokukhuluma
akusewona umsebenzi owenziwa uthisha esikoleni kodwa kusukela ekhaya lapho ingane
izalelwa khona, iye njalo ngokukhuluma ifunde izimo zokukhuluma. Ngale ndlela ukuqala
kwengane ukukwazi ukukhuluma isebenzisa izimo zokukhuluma ekhaya njengoba
abacwaningi abaningi sebeke bakuthola lokhu, (Strickland, 2004, Sugland nabanye, 1995).

2.2.2 Abacwaningi

Ekucwaningeni kwabo kubonakala sengathi bonke bacwaninga ngendlela ecishe ifane

yokuveza ukuthi kukhona into eyizimo zokukhuluma okuyizaga, izisho nezifengqo
nomsebenzi wazo, nokuthi uma zenza umsebenzi onjengokuxwayisa ukuyala ukubekezela
njalonjalo. Umehluko okhona kubo ukuthi babeke ngezindlela ezingefani, kodwa zicishe
zifane. UZuma (2007) uthi uLimi lwaseKhaya lwesiZulu lujule futhi lunonile ngokusebenzisa
izimo zokukhuluma: okuyizaga, izisho, nezifengqo.

URomaine (2000) uthi ngesikhathi ukhuluma uyazisebenzisa izigameko ezenzeka kudala

ukuze uchaze izinto zanamuhla. Lokhu okushiwo uRomaine (2000) kubonakala kuliqiniso,
uma ngizobheka ukwakheka kwezimo zokukhuluma. Imvamisa zakheke ngezigameko
ezingamaqiniso, lawo maqiniso izinto ezake zenzeka emphakathini, phela ngesikhathi
senzeka leso sigameko uZulu uyasibuka asibukisise bese eqamba isimo sokukhuluma.

Ngesikhathi leso simo sokukhuluma siqanjwa kuba yiso esisetshenziswa umphakathi,

usidlulisele ezizukulwaneni. UWilkinson (1986) uthi ulimi ingane ilufunda ngokulingisa
abadala kunayo, ngesikhathi ilingisa nezimo zokukhuluma zisuke zikhona, nayo bese

24
isiyalufunda ulimi. Ngokwenza kwengane kanjalo yona isuke inganakile ukuthi kanti
isifunda ulimi njalo.

UNyembezi (1990) uthi umnyombo wezimo zokukhuluma ugxile ekubukeni ngeso elibukhali
nangokukhalipha ukwenzeka kwezinto ezinhlobonhlobo ezizungeze impilo yesintu, maqede
kwakhiwe amazwi ahlakaniphile. Lawo mazwi akhomba ubuhle, ukuncoma, ukukhuthaza,
ubungozi, ubuwula nokunye ayegcina esemukeleka abeyindlela okwakukhulunywa ngayo
abe yizimo zokukhuluma. Leyo ndlela-ke yakhula yanda yasabalala kwaba yindlela
ejwayelekile neyamukelekile emphakathini, yehlukaniswa izigatshana ezithi zahlukene zibe
zihlobene, okuyizaga, izisho nezifengqo. Izibonelo: isaga “Isuka muva likholwa yizagila”.
Isisho “Ukuzalelwa yinja endlini”. Isifengqo: “Iwele lakwaMalinga lendile izolo”.

Uma ngizobheka lezi zimo zokukhuluma ezingenhla zibonakala zifana ngokuthi ziyizimo
zokukhuluma umehluko okhona kuzo ukuthi zontathu zinencazelo ecashile, umuntu
ongalwazi ulimi lwesiZulu angeke azi ukuthi zichazani. Ngizoqala ngithathe isaga esithi
“Isuka muva likholwa yizagila” incazelo yalesi saga ithi kuhle ukwenza into ithuba
lisekhona. Kanti imvelaphi yaso abantu babukisisa ukwenza kwezinyoni lapho zizingelwa
abafana, ukuthi inyoni esuke kamuva yiyo eshaywa izagila. Uma sengibuka isisho esithi:
“Ukuzalewa yinja endlini” incazelo yaso isho ukuvelelwa. Imvelaphi yaso ukuthi abantu
babukisisa lapho inja izalele abadlwane endlini kuba nomsindo wabadlwane bekhala
ngendlela enengayo, kanti kunjalo nje abaziyo bathi kulibhadi. UGcumisa (2006) nabanye
bathi izimo zokukhuluma zingubuciko bomlomo obunandisa bujiyise inkulumo lapho
ukhuluma.

UMpungose (2010), uthi abacwaningi abaningi abafana noMathonsi (2004), Magwaza

(2004), noMasuku (2005), bathi izaga zinokuxhumana okukhulu nempilo ephilwa ngabantu
emphakathini. UMathonsi (2004) uthi izaga zibukeka ziwumphumela wokwenzeka kwezinto,
nendlela izinto abantu abazenza ngazo mihla namalanga, nezinkinga ababhekana nazo
empilweni. Okungukuthi uma inkinga yehlele omunye umuntu wasemphakathini, umphakathi
usuzozuza ngayo ikhambi lokuthi uma unenkinga uphuma kanjani kuleyo nkinga.

UMabuya (1988) uthi izimo zokukhuluma zehlukene izigaba eziningana lapho

zisetshenziswa khona. Kukhona eziphathelene nobuntu, indlela ophatha ngayo omunye
umuntu kungaba usizo oluvezile noma inhlonipho oyivezile kumuntu thizeni.
Nginokuvumelana noMabuya uma ethi izimo zokukhuluma zihlukene izigaba ezahlukene,

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zinjalo nje zibonakala zingalingani, uma ngizobheka kweziphathelene nabantu besilisa,
neziphathelene nabantu besifazane.

Abantu besifazane kubonakala ziningana izimo zokukhuluma ezibhekiswe kubona

kunezibhekiswe kubantu besilisa. Lokhu kuze kufakaziswe nanguMpungose (2010)
ocwaningweni lwakhe olusihloko sithi: “Perceived gender inequality reflected in Zulu
proverbs: A feminist approach”. UMpungose (2010) ocwaningweni lwakhe ukubeka kucace
ukuthi izimo zokukhuluma eziningi imvamisa ukwakheka kwazo, zakheke ngendlela yokuthi
eziningana zibhekiswa kubantu besifazane, nakuba zikhona ezakheke zabheka kubantu
besilisa kodwa aziziningi njengalezi ezibhekiswe kubantu besifazane. Nakuba kulolu
cwaningo ngicwaninga ngokuthi abafundi bazuzani ngokufundiswa izimo zokukhuluma
esiZulwini uLimi lwaseKhaya, ngikuthandile ukuthi ngicacise ngokuthi zona lezi zimo
zokukhuluma zibuye zithande ukutshekela ngasohlangothi lobulili besifazane ikakhulu.

2.2.3 Ababhali

Ababhali asebeke babhala ngezimo zokukhuluma babonakala bebaningana impela. Bonke

laba babhali babonakala bebhala izinto ezicishe zifane nakuba zingefani ngezimo
zokukhuluma. Okuphawulwa nguMabuya (1988) noNyembezi (2000) kubukeka kucishe
kufane ngokuthi abakukhulumayo ngezimo zokukhuluma, bathi izimo zokukhuluma zisukela
ekubukisiseni kwabantu ukwenza ngokuphindaphinda kwazo zonke izinto ezibazungezile
endaweni abahlala kuyo. Ngokuhamba kwesikhathi lokho kwenzeka kuphindaphinda
ngendlela efanayo kwento eyodwa noma kwesigameko esithile kugcina sekuqamba isimo
sokukhuluma esithile, okungaba yisaga, isisho noma yisifengqo.

UZulu wayekubukisisa konke okwenzekayo maqede abumbe amazwi anobuhlakani

obuyisimangaliso njengalesi saga esithi: “Ikhotha eyikhothayo engayikhothi iyayikhahlela”,
lokhu kusukela ekubukeni ukwenza kwezinkomo.

UZulu wabuka wakuqaphela ukuthi izinkomo ziphathana ngokuphindisela, ubuhle ngobuhle,

uma kungenjalo ziphindisela ububi ngobubi, wakufanisa nokwenza kwabantu. Lokhu
kufakazelwa embhalweni ngezaga ubeka kanje ngolimi lwesiLungu:

The bulk of the proverbs, however, are a result of the observation of the people, of
human behaviour, of animal behaviour, and the observation of things in general in
their environment. Many of these also have a direct bearing on the material culture
of
the people, their cattle’s behavior, and social behaviour.

26
 Nyembezi (2000, p. 6)

Kulesi sicaphuno uNyembezi (2000) uthi izaga eziningana ziyimiphumela yokubukisisa

kwabantu indlela okwenzeka ngayo izinto, okwabantu, okwezilwane nokwempilo nje
ngokwejwayelekile. Ubungoti bokusebenzisa le ndlela yokukhuluma kusukela ekwenzekeni
kokuthile. Lokho kwenza kwakusabalala kubo bonke abantu abasebenzisa lolo limi, kugcine
sekuyindlela eyamukelekile nenobuchule yokubeka inkulumo eqondene naleso simo.

UZulu nabanye (1994) bathi ezinye izaga zisuselwe ezigamekweni ezenzeka emlandweni
wesizwe samaZulu, phela isizwe nesizwe sinomlando waso othile okungaba umlando omuhle
noma umlando omubi. Sizobheka isaga esithi: “Siyobohla Manyosi”. UManyosi kuthiwa
kwakuyiqhawe lenkosi uDingane, elalidla imbuzi yonke lilodwa liyiqede, maqede lehlise
ngomhluzi nangokhamba lotshwala. Kepha kuthe ngokugqabuka kwegoda phakathi
kukaDingane noMpande, uManyosi wemuka noMpande.

Lokho kwamphatha kabi uDingane wezwakala esesongela uManyosi wathi, “Siyobohla

Manyosi”, ebhekise esiswini sikaManyosi esasesibonakala umuntu eqhamuka le kude ukuthi
uzimukile umkhaba waleya ndoda yaseMambatheni. Nangempela sabohla kuManyosi ngoba
akaphindanga wabusa ngendlela ayebusa ngayo ngaphansi kombuso wesilo uDingane.

Ngokufundwa kwezimo zokukhuluma ngendlela eyiyo abafundi bangazuza lo mlando

okungamele ushabalale, kanti futhi uma zifundwa nje zingendlalelwa ngamaqiniso
nemvelaphi yazo sikholwa ukuthi kuningi okungashabalala kuhle kwamazolo ebona ilanga.
La maqiniso angagcina ngokushabalala, lokhu okungekuhle esizweni.Yingakho kubalulekile
ukuthi kwazeke ukuthi njengoba abafundi befunda izimo zokukhuluma ngesiZulu uLimi
lwaseKhaya ngabe ekugcineni bazuzani.

UNyembezi (1990) uthi izaga zakheka ngokwenzeka kwesimo esithile esenzeke saduma
emphakathini. Ubuye athi izaga ziyisibuko salokhu okwenzeka emphakathini, lokhu futhi
okungamaqiniso. Okushiwo uNyembezi kufakazelwa nawuMatana (1993), ecashunwe
kwabanye abacwaningi lapho bebeka bethi:

This aspect of language (proverbs) cannot be ignored and taken for granted and
should not be looked at from a subjective point of view. By ignoring it we are
ignoring the complete expression of the feelings, ideas and (ambitions) of a given
people.
(Sienaert and Bell, 1994, p. 158)

27
Lesi sicaphuni sikubeka ngokusobala ukuthi indlela yokukhuluma usebenzise izimo
zokukhuluma akumele ukuba ikhohlwe noma inganakwa ngoba ingukuveza imizwa yabantu.
Uma sikhohlwa yiyo okuchaza ukuthi sikhohlwa imizwa yomphakathi.

Abacwaningi abaningi nababhali babeka kucace ukuthi izaga eziningana imvelaphi yazo
isukela olwazini lomphakathi. Lokho kusukela ekuthini umphakathi uboneni okwenzeke
kuwo kwaba yisimanga noma okuqaphelekayo. UMatasa (1993), uphinda athi ezinye izaga
zivela ezinganekwaneni (folktales), inkolelo (beliefs), amasiko (values), ukubuka izinto
(perceptions), nemizwa (emotion), nakukho konke ukucabanga nemizwa, uMagwaza
noMatasa, 2003:37), bathi izaga zingubuciko bomlomo ngokwesiko, impilo, ukuziphatha,
ulwazi nethemba labantu.

Isazi soLimi lwesiZulu esinguZimu (2002) uma sichaza ngezimo zokukhuluma kubukeka
kunokuhambisana nokushiwo uNyembezi (2000). Uma sizobheka olimini lwesiNgisi ngoba
nakhona zikhona izimo zokukhuluma, ziyasetshenziswa kakhulu futhi yizo ezinothise ulimi
lwesiNgisi. Bazibiza ngokuthi izisho (idioms), izaga (proverbs), izifengqo (figures of speech).
Okuqaphelekayo ngazo ukuthi yizona ezisetshenziswayo uma kukhulunywa, ziwumgogodla
wolimi lwesiZulu. Akuphuthe nduku ehawini nakuso isiZulu uLimi lwaseKhaya,
ziyatholakala izimo zokukhuluma. Yingakho kubalulekile ukwazi ukuthi uma abafundi
bezifundiswa ngabe yini abayizuzayo ekugcineni. UNkosi benoMsomi (1997) bathi izaga
zisuselwa enqubeni yempilo yakudala, zikhomba ukuthi kuqala kwakuphilwa kanjani,
isehlakalo noma isenzeko esasiphindaphindeka baze basiqaphele abantu, basenze isaga.

UMpungose (2010), uthi abacwaningi abaningi abafana noMathonsi (2004), Magwaza

(2004), noMasuku (2005), bathi izaga zinokuxhumana okukhulu nempilo ephilwa ngabantu
emphakathini. UMathonsi (2004) uthi izaga zibukeka ziwumphumela wokwenzeka kwezinto
abazenza imihla ngemihla, nezinkinga ababhekana nazo empilweni. Okungukuthi uma
inkinga yehlele omunye emphakathini, umphakathi usuzozuza ngayo ikhambi lokuthi uma
unenkinga uphuma kanjani kuleyo nkinga. Kanti kulolu cwaningo ngicwaninga ngokuzuzwa
ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya ngibona
kucishe kuhambisane nengikucwaningayo.

UMathonsi (2004) ubuye athi ukungaziwa kwezaga, kungadala ukuthi umphakathi

ubenenkinga enkulu yokuxazulula izinkinga ohlangabezana nazo, zinjalo nje izaga zinikana
indlela yokuphila ngokukuxwayisa ezintweni eziningi. UMagwaza (2004) ucishe asho
okufanayo nokushiwo nguMathonsi (2004), uma ethi izaga kumele zisetshenziswe kakhulu

28
ngaphezu kokuba zisetshenziswa ngabantu baze babe nokuziqonda kahle, ngoba zitshala
ugqozi nokuzigqaja kuloyo ozikhulumayo.

Uma izingane zifundiswa izaga nakuzo kutshaleka lolu gqozi nokuzigqaja ngolimi lwazo
lwesiZulu. UMpungose (2010) uthi uma kungaba khona ubulungiswa ekufundiseni
umphakathi izaga ngeke kuzuzwe ulwazi kuphela, ngisho nolimi luyakhula luvuseleleke.
Okusho ukuthi nezingane uma zizofundiswa ngendlela eyiyo, nazo zingathola lolu lwazi
nokuvuseleleka kolimi lwazo lapho zikhuluma. UMsimang (1991) uvumelana noMabuya
(1988) noNkosi benoMsomi (1997) uthi isaga siwumusho ophelele, isibonelo: “Isina muva
liyabukwa” asidingi ukuhlukaniswa ngoba sinika umqondo ophelele, uthi okuphawulekayo
ukuthi ezinye izaga zicebe ngezifengqo, isibonelo: inkomo ehambayo kayiqedi tshani, lesi
saga sichaza ukuthi yipha isihambi ukudla ngeke ube mpofu. Lesi saga sakheke ngesifengqo
isenzasasilwane, kuthathwe ukwenza kwesilwane inkomo kwafaniswa nomuntu. Okushiwo
uNkosi benoMsomi (1997) kuzwakala kucishe kufane nokushiwo nguMabuya (1988) lapho
ethi izaga ezinye zisukela emlandweni wesizwe.

UTremper (2002) uthi uma ufunda izaga ngokuziqonda uthola ubuhlakani. Lobo buhlakani
obuzokusiza endleleni yokuphila, ngoba uma uphila ziningi izinselelo eziba sendleleni, kuba
ezinhle noma ezimbi kanti uma wazi izaga ngeke ube nenkinga nalezo zinselelo. ULongman
(2002) ukhuluma okucishe kufane nokushiwo nguTremper (2002) ukuthi izaga zifundelwa
ukuthi kutholakale ubuhlakani, obusitshengisa indlela yokuphila. Zinjalo nje zinezeluleko,
izibonelo: isaga “Ungayishayi ingede ngoju”. Lesi saga sichaza ukuthi bonakalisa ukubonga
kwabakusizile, ingede yinhlava, inyoni eholela ezinyosini. Akukhombisi ukubonga
ukuyishaya ngoju ngoba sewusuthi esikhundleni sokuthi uyibekele amaqhimiza izidlele
kahle. Lesi saga esingenhla siyaseluleka ukuthi uma umuntu ekwenzele okuhle nawe menzele
okuhle ngoba kusasa uyobuye uludinge usizo lwakhe. Esinye isaga esisho okufanayo nalesi
esingenhla esithi “Isihlahla kasinyelwa”.

Izisho zona ziyindlela yokubeka inkulumo ngobungcweti, azijulile ngokomqondo

njengezaga, kanti izisho zihlale ziphenduphenduka nenkathi, yikho lokhu okudala kube
khona izisho ezintsha njengalesi esithi, “Ukukhala ngaphansi okwentshebe yaKwaMashu”,
isisho esichaza ukungaphumeleli. Lesi sisho uma sisibhekisisa sisesisha ngoba sisunguleke
sekukhona ilokishi laKwaMashu. Le ntshebe okukhulunywa ngayo yagqama ngokuzama
umdlalo oyingozi wokushaya isitafu esitimeleni, odlalwa yizingane ezincane kanti yona
isindala. Abayaziyo le ndaba kuthiwa le ntshebe yathi ilingisa izingane ishaya lesi sitafu,

29
kanti imilenze izophika. Yiyo leya ikhubeka yathathwa umoya wesitimela wayidonsela
ngaphansi kwesitimela yagaywa amasondo esitimela yayimvithi. Uma uthisha efundisa lesi
sisho maqede abafundise nangemvelaphi yaso, kukhona njalo abakufundayo abafundi.
Bafunda nangobungozi bokudlalela engozini. Bafunda ukuthi intshebe endala yaKwaMashu
yakhala ngaphansi kwesitimela, yafa!

UMathenjwa nabanye (1999) bathi izisho zingamakha anothisa abuye ayolise ulimi lwethu
lwesiZulu, ngenxa yokuthi zithinta izinto esizibonayo imihla namalanga, bathi ziyafundisa
ngokwenzeka kwezinto, zinjalo nje zimumethe umlando wesizwe ngoba zithinta izinto
ezithize eziwumlando, bathi zisebenza njengesilulu samasiko namagugu esizwe. Kanti
uMakhambeni (1986) yena uthi izisho zingomunye umunxa kwezobuciko bomlomo, uthi
ziningana izincazelo zezisho, okusemqoka ukuthi ziyibinzana lamagama noma imishwana
exutshwa noma ithakwe nenkulumo lapho kuxoxwa, injongo ngukunothisa nokunonga ulimi,
uthi isisho sisithola sigigiyela singagaguli inkulumo njengokuthi, isibonelo: Ikhehla liqhuba
imbuzi. Kule nkulumo kusuke kuhlonishwa umuntu omdala kuchazwa ukuthi uphuze
ngokweqile, empeleni udakiwe.

UMakhambeni (1990) uthi izisho zingamagama noma imishwana engeniswa lapho

kukhulunywa ukunothisa nokunonga ulimi, ubuye athi izisho imvamisa aziyiphelelisi
inkulumo ngoba azimuniki lowo olalele umqondo ophelele noma nje inkulumo eqondwe
okhulumayo uma zizimele zodwa, ngakho-ke isisho sidinga ukusetshenziswa emshweni
ukuze siphelelise umqondo. Uma isisho sisetshenziswa emshweni kumele sihambisane
nokuthile sibe nesakhi esithile ukuze sinikeze umqondo ophelele, nomusho ozwakalayo.

UMathenjwa nabanye (1999) noMakhambeni (1986), bakhuluma okucishe kufane ngezimo

zokukhuluma, bathi makube yinto abayifundiswayo abafundi babe nalo ulwazi lwazo.
UChandralekha (2009) uthi ukusebenzisa izisho uma ukhuluma kukunika izindlela
ezahlukahlukene zokunothisa ulimi, uphinda athi uma ufaka izisho enkulumeni yakho kuye
kuzwakale kusankulumo engazwakali kahle, kumuntu ongalwazi lolo limi.

UMsimang (1988) uthi isisho singubugagu bokwethula inkulumo ngendlela egigiyelayo

kusetshenziswa izifengqo. Isibonelo: Uyoze ulutheze olunenkume lesi isisho kasiqondene
nokhuni kodwa siqondene nenkinga oyogcina uzifake kuyo. Inkume phela yisilwanyana
esihlala ezinkunini ikakhulukazi uma ulokhu utheza, lesi sisho sichaza ukuzigaxa ezinkingeni
ngenxa yokungalaleli, uyoze uthole ukhuni olunalesi silwanyana, okusho ukuthi uyoze
ungene engxakini uma ungalaleli.

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UMsimang (1988) benoChandralekha (2009) uma bechaza ngezifengqo babuye bathi
zingukusetshenziswa kwamagama ngendlela eyehlukile kwejwayelekile, lowo okhulumayo
noma obhalayo usuke egcizelela enokugqamisa umqondo othile njengesifengqo esithi,
“Ngifice inyoka isigcwele indlu”, le nkulumo iyihaba. Ngamanye amazwi kugqanyiswa
ukuba khona kwenyoka endlini. Okhulumayo ufuna abamlalele bagqanyelwe isithombe
senyoka ebisendlini. UZulu okwaziyo ukukhuluma okuyilolu hlobo akadideki, uzwa kahle
ukuthi kuthiwani.

UGlucksberg benoMc Glone (2001) bathi ngokosiko ulimi oluyisifengqo njengesingathekiso

esingaphansi kwezifengqo imvelaphi yalo isekusebenziseni ulimi oluqondile
olusetshenziswayo umphakathi. Kubonakala kunokuvumelana okushiwo yilezi zazi zolimi
ukuthi abanye bakhuluma ngezaga nezisho kanti abanye bakhuluma ngezifengqo, okufanayo
ukuthi konke lokhu abakhuluma ngakho kuyizimo zokukhuluma. Okwesibili bonke bathi
ziyinkulumo ongeke uyichaze kanjengoba ibhaliwe, kudingeka uqale ucabangisise kahle
ukuze uthole incazelo yayo. Lokhu okuzosiza ekuphenduleni umbuzo ngqangi womcwaningi
lapho ebuza ukuthi ngabe abafundi bazuzani ngokufundiswa izimo zokukhuluma.

UGlucksberg (2001) uthi izimo zokukhuma zinendlela thizeni ewubuciko nobuchule,

ezihlukaniseka ngazo, kungaba indlela ezakheke ngayo, incazelo yazo. URobert (1980) uthi
isifengqo isingathekiso siwukusho ngokugcizelela incazelo yalokho ofuna ukukusho
njengokuthi: ubaba yibhubesi, lapha kusuke kungashiwo ukuthi uyibhubesi ngempela kusuke
kufaniswa amandla akhe noma imisebenzi yakhe nebhubesi. URichard benoRobert (1980)
bathi ukwazi izifengqo kubiza ukuthi uqonde kahle ulimi lwalowo okhulumayo, babuye bathi
ukuba khona kwabacwaningi bolimi yikho okwenza kubonakale ubudlelwano phakathi
kokulandelana kwamagama akha isifengqo nencazelo yaso. UMichael benoMarianne (1988)
bathi izifengqo ziyindlela yolimi olujwayelekile lokukhuluma uma uzobuka ulimi
olusetshenziswa khona.

UMsimang (1988) uthi izifengqo ziwumnotho nobumtoti bolimi, ziyindlela eyejwayelekile

futhi ezikucacisa kamnandi okushiwoyo. Lezi zifengqo ziningi futhi zinhlobonhlobo eziningi
ikakhulukazi imifanekiso mqondo kufundwa ngazo ezifundweni zemibhalo yobuciko. Ubuye
athi izifengqo ziyindlela yobugagu yokukhuluma ngokuzungeza nangokugigiyela
kusetshenziswa amagama ajwayelekile ngendlela engajwayelekile ngenhloso yokwenza
inkulumo ithi ijulile ibe inemba, imnandi futhi inomfutho. Isibonelo: “Hamba nhliziyo yami
uyongikhonzela”. Lesi sifengqo ukwenzasamuntu, sichaza ukulangazelela noma ukufisa

31
ukubona lapho amehlo engaboni khona. Uma ngibheka imvelaphi yaso ilapho uZulu
abukisisa ukuthi umuntu uthi engekho endaweni abe elangazelela ukubona kwenye indawo,
wabe eseqamba isifengqo esifanisa inhliziyo nomuntu ophilayo.

Isazi solimi esinguChomsky (1965) sithi izingane zizalwa zinalo ufuzo olutshaleke
ezingqondweni zazo oluqondene noLimi lwaseKhaya. Yilo lolu fuzo okuyilona oluvumela
ukusetshenziswa kwezimo zokukhuluma lapho kubhalwa noma kukhulunywa. Ukholelwa
ukuthi ulimi ingane ingalufunda noma ilukhulume, ngokwazi imvelaphi yezinto nomlando
othile emphakathini. Kanti uma sibheka olimini lwesiNgisi, akhona amagama esingawafanisa
nezimo zokukhuluma zesiZulu, okuthi uma ekhulunywa umuntu ongalwazi ulimi lwesiNgisi
kudingeke ukuba achazelwe ngawo.

Lokhu kufakaziswa nanguMgqwashu (2007) lapho ethi uma kufundiswa ulimi, kubhekwa
kakhulu ohlangothini olulodwa lohlelo lolimi kunokuba kubhekwe encazelweni yolimi.
Ngokubuka kwami uLimi lwaseKhaya isiZulu nolimi lwesiNgisi lapho lufundwa ezikoleni
kunakho ukuhlobana okuthile. Uma ngibheka uClark (2010) lapho ecwaninga ngoLimi
lwaseKhaya nokushiwo nguMgqwashu (2007) ecwaninga ngolimi lwesiNgisi, bese ngibheka
okuzuzwa ngabafundi lapho befundiswa izimo zokukhuluma esiZulwini uLimi lwaseKhaya,
ngisho nangendlela izimo zokukhuluma esakheke ngayo inokufana. Njengoba izimo
zokukhuluma zitholakala kuyo yonke imikhakha yokufunda, lolu cwaningo lungaphansi
komkhakha wokusetshenziswa kolimi.

2.3 Okushiwo yinsizakuhlaziya yokufunda ngezimo zokukhuluma.

Ucwaningo oluningi luzama ukuchaza indlela izimo zokukhukhuma ezibukwa ngayo

kusetshenziswa izinsizakuhlaziya njenge-sociocultural view. Ziningi izinsizakuhlaziya
zokufundiswa kwezimo zokukhuluma njengoba nazo sezaba yimibhalo ebhalwe phansi
emabhukwini, kodwa kulolu cwaningo ngizosebenzisa eyodwa kuphela, i-social
constructivist theory kaVygotsky (1978). Ake ngithi ukuchaza ngayo le nsizakuhlaziya ye-
social constructivist theory nakuso lesi sahluko nakuba ngisazokhuluma ngazo kabanzi
esahlukweni sesithathu, njengoba kuyiyona nsizakuhlaziya noma njengenjulalwazi kulolu
cwaningo. Ngizosale sengixoxa nangezinye izinjulalwazi zokufunda okubhaliwe njengazo
izimo zokukhuluma, ukuze kucace ukuthi ukufundiswa kwezimo yinto esike yabukwa
ngabaninginingi abehlukene, baphinda bayichaza ngezindlela ezahlukene, ukuze kucace
ukuthi ukufundisa ngezimo zokukhuluma akusiyona into engathathwa kalula nelubala.

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2.3.1 Ukufundwa kwezimo zokukhuluma ngokwe-social constructivist theory

UVygotsky (1978) ungumcwaningi wase-Russia, waqamba i-social constructivist theory

yokufunda okubhaliwe, nazo izimo zokukhuluma siyazibala lapho ngoba nazo zifundiswa
zibhalwe phansi. Ngokuka Vygotstky (1978), ukufundiswa kwezimo zokukhuluma kuyinto
esondelene nalokho umuntu akwenza, akubone noma akuzwe emphakathini noma endaweni
ahlala kuyo. Ziningi izinto ezinomthelela ekufundisweni kwezimo zokukhuluma uma
zibhalwe phansi, kuhlanganisa umfundi aye akubone ekhaya, ulwazi avele enalo ngalokho
azokuthola embhalweni awufundayo, osekwake kwamehlela, ake ezwe kukhulunywa ngakho
njalonjalo. UVygotsky (1978) wayekholelwa ukuthi umfundi ukuze akwazi ukufunda ulimi,
kufanele axhumane nabanye abantu, azi ngezimo ezimzungezile, ezenzeka endaweni
nasemphakathini aphila kuwo. Ngale ndlela, lokhu kusho ukuthi ukufundiswa kwezimo
zokukhuluma ezibhaliwe kwenzeka lapho umfundi ehlanganisa usikompilo nolwazi olusha
nolwazi abevele enalo ngalokho akufundayo.

2.3.2 Ukufundwa kwezimo zokukhuluma ngokwe-socio cultural theory

I-socio-cultural theory ka-Au (1997) empande zayo zisemsebenzini ka-Bronfenbrenner

(1979), obeka phambili indaba yosikompilo (culture) ekufundeni okubhaliwe. Igcizelela
iqhaza elibanjwa yizinto ezifana nokwenziwa emphakathini, usikompilo nokuphathelene
nomlando (historical factors) abantu esake sakubona kwenzeka noma sakuzwa (Tracy no-
Morrow, 2006, p.195). I-socio – cultural theory igcizelela umqondo wokuthi umuntu izinto
ake wazibona zenzeka emphakathini noma wezwa ngazo zihlonzwa wusikompilo futhi lolu
sikompilo lungabukwa njengento eyenzekayo futhi enesikhathi eside yenzeka, kanti futhi
eguquguqukayo engamile ndawonye. Okunye ngale nsizakuhlaziya ukuthi ihlobene kakhulu
ne-social constructivist kaVygotsky (1978). Uma ngicaphuna oTracy benoMorrow (2006, p.
105) bathi:

Sociocultural theory states that our cognitive developmental processes, learning

processes, are merely products of our society and culture. Different cultures have
various systems including beliefs, values, manners normative behaviors, and
practices. Within these various different cultures around the world, differences in
specific societies within the larger culture also exist, our culture teaches us
behaviour, which may also vary according to our society. Our socialization
within a specific culture and society moulds our behaviour and teaches right from
wrong. The sociocultural theory claims that everything which makes up the
psychological processes which join together to form our “self – image”, and our
“identity”, our “reality” ….thus, we are merely just products of our culture and
society.

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 Answers.Com (2009)

U-Au (1997), ocashunwe nguTracy benoMorrow (2006, p. 105), uchaza ukuthi usikompilo
lubalulekile njengoba luyinto enomthelela ekuthuthukeni nasekufundisweni kwezingane
ngokwazi imvelaphi yezimo zokukhuluma. Okunye kwalokhu ngokwale nsizakuhlaziya,
ukuthi ulwazi lwezimo zokukhuluma enganeni lwakheka ngenxa yokuhlangana nabanye
abantu nezehlakalo ezithile (Woolfolk, 1999; Tracy noMorrow, 2006). Lokhu okushiwo u-Au
(1997) kubukeka kuliqiniso ngoba izimo zokukhuluma ukuze uzazi kumele uzinikele
ngokulalela lapho abantu abangamaZulu bekhuluma, ilapho–ke ozokuzwa kahle indlela
abazisebenzisa ngayo. Ukuzisebenzisa kwabo izimo zokukhuluma uma ubezwa bekhuluma
kubukeka sengathi kukhona ohleli eziqamba, usuku nosuku ngoba kuhlezi kunezimo
zokukhuluma ezintsha.

2.3.3 Ukufundwa kwezimo zokukhuluma ngokwe–transactional theory

I-transactional theory yakheke ngokusukela ku-constructive theory ngoba igcizelela iqhaza

elibanjwa ngumfundi lapho kufundwa izimo zokukhuluma embhalweni. Le nsizakuhlaziya
ingathathwa njengeselulo se-interactive theory eyasungulwa nguRumelhart (1985). Igcizelela
indawo eyisimo sokwenzeka emphakathini lapho ubuciko bokukhuluma nokufunda
nokubhala kwenzeka khona. NgokukaRosenblantt (1978) noKucer (2001), ukuqondisisa
izimo zokukhuluma kwenzeka lapho kuhlangana umfundi wombhalo, nombhalo, nakuba
izimo zokukhuluma zibonakala lapho kukhulunywa, ezinye abafundi bazithola emibhalweni.
URosenblantt (2004) uqhubeka athi ukufunda izimo zokukhuluma kuyinto eyenzekayo noma
inhlanganisela ehlanganisa umfundi nezindlela ezithile zokufundiswa kwazo futhi okwenzeka
ngesikhathi esithile endaweni ethile, okuyikilasi lokufundela Rosenblatt (2004, p.1369).
Ngale ndlela umfundi wezimo zokukhuluma, nombhalo kungebukwe njengento eyodwa
ephelele yokwenzekayo. Umqondo wenzeka ngenkathi kuhlangana lezi zinto ezimbili,
akukhona ukuthi umqondo uhlezi ukhona embhalweni onezimo zokukhuluma.

Ngale ndlela umfundi, izimo zokukhuluma, nendawo lapho kufundelwa khona kuthathwa
njengento ehlangene, engeke yahlukaniswa. Umfundi uza nolwazi oluningi alwaziyo, kulowo
mbhalo izimo zokukhuluma nazo zisuke zikhona, nezinye izinto eziningi okudingeka ukuba
umfundi azibheke, kanti umqondo wakheka ngokuhlangana kwawo lo mbhalo nomfundi
endaweni ethile ngesikhathi esithile, okuyikilasi lokufundela Pardo (2004, p. 272). Lokhu
kuchaza ukuthi lapho efunda izimo zokukhuluma embhalweni, umfundi uhlanganisa

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umqondo awuthola embhalweni nomqondo wento esake yenzeka noma wayibona.
Ekugcineni kokufunda, akekho noyedwa phakathi komfundi nombhalo akade ewufunda osala
elokhu enjalo engashintshanga. Ngaleyo ndlela lowo mbhalo usuke sewakheke kabusha
(reconstructed), wakhiwa ngumfundi ngendlela eyehlukile, ekwenza lokhu ngokuhumusha
izimo zokukhuluma (interpretation). Umqondo lowo osuke wakhiwe kungenzeka ungafani
ngqo nalowo osuselwe embhalweni ofundiwe. Ngaleyo ndlela ulwazi lofundayo luyashintsha
nalo.

Ulwazi olusha lwakheka ngenxa yokufundiswa kwezimo zokukhuluma, kwakheke ulwazi

olusha. Ulwazi olwakhekayo luhambisana nesimo nenjongo yokufunda nokukhuluma.

2.3.4. Ukufundwa kwezimo zokukhuluma ngokwe-sociocognitive theory

Ngokwe-socio-cognitive theory ka-Gee (2004), ukufunda izimo zokukhuluma ezibhaliwe

kuyinto eyenzeka lapho kwakhiwa khona umqondo okuyiwona osenza sikwazi ukwakha
isithombe ngamehlo engqondo, esinamagama amasha, izidalwa (creatures) nabalingiswa
(Ruddel no-Unrau, 2004, p.1462). U-Gee (2004) uphawula ngokuthi “reading is a
sociocognitive phenomenon.” Ngamanye amazwi ukufundiswa kuhlanganisa imisebenzi
yokuphathelene nengqondo (cognition), ulimi nokwenzeka emphakathini, umphakathi
nenqubo yasemphakathini (Gee, 2004, p.116). UBloom (1993) uchaza izimo zokukhuluma
ezisembhalweni njenge-sociocognitive process, okusho ukuthi ukufunda izimo zokukhuluma
ezibhaliwe kuhlanganisa kokubili; okwenziwa ngumphakathi nokuphathelene nokusebenza
kwengqondo (social and cognitive process).

Nakuba kunjalo, kodwa lokhu akusho ukuthi umphakathi nezinto ezinomthelela kokwenzeka
lapho umuntu efunda umbhalo onezimo zokukhuluma, kodwa ukuthi ukufunda qobo lwakho
kuyinto eyenzeka ngokuhlanganisa kokucatshangwayo (cognitive process), nezinto
emphakathini (Bloom, 1993, p. 104). Ngamanye amazwi, igama leli alisho ukuhlangana
kwezinto ezahlukene, kodwa lisho into ehlangene yokwenzeka ngokuhlangana, okusukela
kokwenzeka emphakathini nokuphathelene nengqondo (cognitive). U-Ruddell beno–Unrau
(2004) bathi ukufunda okungumbhalo onezimo zokukhuluma kusho indawo lapho kwenzeka
khona ukwakhiwa komqondo wokubhaliwe, okuyindawo ehlanganisa umfundi wombhalo,
umbhalo nekilasi lapho kwenzeka khona ukufunda nothisha. Okusho ukuthi laba bacwaningi,
umbhalo nekilasi bakuthatha njengento eyodwa, bese kuthi ezinye izingxenye zokufunda
okubhaliwe kube nguthisha nalowo ofundayo.

35
URuddell beno-Unrau (2004, p. 1464) bathi mfundi wombhalo onezimo zokukhuluma, izaga
izisho nezifengqo unokubili okubalulekile. Okokuqala, yizimo eziphathelene nemizwa
(affective conditions), okuhlanganisa izinto eziningi ezifana nogqozi nothando lokufunda
kuze kufike kulokho akwaziyo okwenzeka emphakathini noma endaweni aphila kuyo,
okuhlanganisa amasiko nezinkolelo umphakathi onazo mayelana nokufundiswa kombhalo
nokufunda kwakhe esikoleni. Okwesibili izinto eziphathelene nengqondo, zihlanganisa
ulwazi umfundi avele enalo ngolimi, namakhono okuhlaziya amagama, amasu okufunda
okubhaliwe nokuqonda ngekilasi nokwenzeka kulo

Umfundi uma esekwazi ukwakha, alandele bese enikeza incazelo (to construct, monitor, and
present meaning) okungukusetshenziswa kolwazi nendlela olulawulwa ngayo. Lapho
sekwakhiwa umqondo wombhalo ofundwayo ngesikhathi kufundwa umbhalo, lowo mbhalo
usuke unazo izimo zokukhuluma kuwo, kusuke sekuhamba phambili injongo namasu
asetshenziswayo ngenkathi esebenzisa ulwazi olugciniwe ngakwaziyo nakholelwa kukho
lowo ofundayo. Lokhu akholelwa kukho lowo ofundayo nakwaziyo yikhona okusiza
ekuqinisekeni, ekuphikiseni kumbe ekuchitheni izinqumo azithathayo mayelana nencazelo
entsha. Izinkolelo umfundisi avele nazo mayelana nokufundiswa kwezimo zokukhuluma
ezisembhalweni nolwazi analo ngokufunda okubhaliwe kunomthelela kwakwenzayo
nakucabangayo, ngoba kusuke kusukela ezehlakalweni ake ahlangabezana nazo empilweni
noma ake azibona.

Ngamanye amazwi, ulwazi lomfundisi nendlela alawula ngayo ukufunda izimo zokukhuluma
kuhlanganisa izinqumo azenzayo lapho efundisa okuveza injongo yakufundisayo ukuqhubeka
kwesifundo, indlela enza ngayo efundisa. Lokhu kuhlanganisa nekilasi okufundelwa kulo,
indlela ahlalisa ngayo ngayo abafundi, indlela ahlela ngayo umsebenzi namasu
awasebenzisayo (Ruddell beno-Unrau 2004:1466).

2.4 Okulawulwa inqubomgomo ye-CAPS ngezimo zokukhuluma

Inqubomgomo ye-CAPS, ithi abafundi kumele ukufundiswa kokusetshenziswa kolimi

nolwazimagama baqaliswe ngenkathi sebethulelwa amatheksthi angempela, ezinkondlweni
nakumaphrozi, emibhalweni, indaba eqanjiwe nengaqanjwanga. Isibonelo: uma
kusebenziswa izimo zokukhuluma, kubalulekile ukuthi kugxilwe ekutheni kungani lezo zimo
zokukhuluma zisetshenzisiwe kunokuzigagula.

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Kuye kube kuhle ukuzibuza umbuzo ofana nalo kungani umbhali esebenzise
upholavuthondaba lapha?” Kunokubuza ukuthi “Yisiphi isimo sokukhuluma esitholakala
lapha?” Uthi kumele kugxilwe kulokhu: ulimi olunencazelo ecashile namasu obuciko
bokukhuluma: izaga, izisho nezifengqo, isibonelo sezifengqo isifaniso, isingathekiso,
isenzasamuntu, isenzasasilwane, ihaba, isihlonipho, umbhinqo, indida, ukubhuqa, i-
ozmoroni, anakhronizimu, uvuthondaba, upholavuthondaba, umbizi, ifuzamsindo,
ukuhlanekezela, ukuqhathanisa, isenzukuthi, uteku, ifanamsindo, ifuzamsindo, umbizi,
umphendu, umbuzombumbulu, isihlanakezelo, ilithothisi.

UThango nabanye (2006) bathi nakuba ulwazi lwalezi zimo zokukhuluma lubalulekile,
kumele lwethulwe kubafundi njengokuvela kwazo emibhalweni yephrozi, yezinkondlo,
emibhalweni yokuziqambela engakholakali neyethula amaqiniso. Ukuveza incazelo
umehluko okhona phakathi kwencazelo esobala necashile. Ukukwazi ukubona inkulumo
eqhathanisa izehlakalo ezedlule, umlando, ezenkolo, imibhalo yobuciko nabantu abaziwayo.
Isibonelo sezisho; Usebenza kwamalume, okuchaza ukuthi usebenza kahle, Nyembezi
noNxumalo (1997). Imvelaphi yaso yasukela ekubukisiseni kwesintu lapho ibona ingane
ivakashe ekhaya konina. NgokwesiZulu umuntu uma evakashele kwamalume ufike abuse.

2.5 Iqhaza elibanjwe izimo zokukhuluma ekuthuthukiseni isizwe, nokwakheka

komphakathi.

Izimo zokukhuluma zibonakala zibambe iqhaza elikhulu ekwakheni umphakathi wonkana,

ikakhulukazi olimini lwesiZulu uLimi lwaseKhaya. Uma ngizobheka ekhaya emndenini,
emphakathini ngisho ezikoleni ezingamabanga aphansi aphakathi nendawo naphezulu
imbala. Ngokusetshenziswa kwezimo zokukhuluma izaga, izisho nezifengqo emphakathini,
kubonakala umphakathi wakheka.

Izinto eziningi ukwenzeka kwazo kuba yisifundo kuwo umphakathi. Izimo ezenzekayo
umphakathi uyazishintsha uzenze izimo zokukhuluma. Imvamisa lezo zimo zokukhuluma
zisetshenziswa lapho kukhulunywa, ikakhulukazi kubantu abangamaZulu. Ngokukhulunywa
kwazo ziyatshaleka ngoba zikhulunywa ngomlomo zidluliswe ezizukulwaneni
ngezizukulwane. Nakuba zikhona ezidluliswa ngomlomo zikhona esezashicilelwa phansi
emabhukwini, agcinelwa izizukulwane ukuba zizifunde. Njengencwadi kaNyembezi
noNxumalo, (1997) enesihloko esithi “INqolobane Yesizwe”, kungeyona yodwa zikhona
nezinye njengeka Nyembezi (1990) esihloko sithi, “Zulu Proverbs” .

37
UMathonsi (2004) uthi izimo zokukhuluma okuyizaga zibonakala ziyimiphumela yokwenza
kwabantu usuku nosuku empilweni yabo. Lokho kwenza kuphindelela kwesimo esithile
noma isigameko abantu baqamba isaga. Leso saga sesizosetshenziswa umphakathi, kungaba
ukuxwayisa, ukweluleka, ukusonga, njalo njalo.

Magwaza (2004) yena uthi lezo zaga yizo ezinika indlela elula yokuxazulula izinkinga
umphakathi ohlangabezana nazo, nakuba zivela zingakholakali, kodwa zinabo ubudlelwane
nempilo ephilwa emphakathini. Uphinde athi ngaphandle kwezimo zokukhuluma umphakathi
ungaba nenkinga enkulu yokuxazulula izinkinga zawo zansuku zonke empilweni, futhi
angeke ube nayo indlela yokukhuluma.

U-Yule (1985) uthi kuyenzeka abantu bohlanga olulodwa bakhulume ngezindlela ezingefani
owesilisa nowesifazane, lokho kwenziwa ukuthi owesifazane enkulumeni yakhe
uzosebenzisa izimo zokukhuluma kakhulu kunowesilisa, okwenzeka kakhulu lapho
ehlonipha. Ngiyavumelana noYule (1985) abantu besifazane yibo abajwayele ukuhlonipha
abantu basemizini lapho beganele khona. Imvamisa basebenzisa izimo zokukhuluma
izifengqo enkulumeni yabo. Ulimi lwesiZulu lwakhiwe izimo zokukhuluma, ngoba izimo
zokukhuluma okuyizaga, izisho nezifengqo imvamisa zisuselwa ekwenzeni kwabantu
nasekwenzeni kwezilwane, kwesinye isikhathi nasezitshalweni imbala, ngoba zikhona
ezisuselwa khona.

2.6 Isiphetho sesahluko

Esahlukweni esadlule ngixoxile ngokubuyekezwa kwemibhalo. Lapho ngivezile ukuthi

abacwaningi abanhlobonhlobo, nababhali bezincwadi ezahlukene bathini bona okumayelana
nesihloko socwaningo. Kubalulekile ukuthi kwazeke ukuthi njengoba othisha befundisa
abafundi izimo zokukhuluma ngesiZulu uLimi lwaseKhaya bazuzani, lokhu okuzothuthukisa
futhi kunothise isiZulu uLimi lwasekhaya. Esahlukweni esilandelayo ngizokhuluma
ngezindlela ezisetshenziswayo ekutholeni ulwazi locwaningo. Nakho kubalulekile ukuba
kwazeke ukuthi yiziphi izindlela engizozisebenzisa ukucwaninga, ukuze kufezeke izinhloso
engizihlosile ngokwenza lolu ucwaningo ukuze kuphenduleke imibuzo ngqangi yocwaningo.

Le mibuzo iyona elawula izindlela namasu asetshenzisiwe, ukwenza lolu cwaningo. Lolu
cwaningo lungaphansi kweparadaymu yomhumusho (interpretive paradigm). Ngibuye
ngasebenzisa nensizakuhlaziya ye-social constructivist kaVygotsky (1978).

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ISAHLUKO SESITHATHU

3. UMKLAMO NEZINDLELA ZOCWANINGO

3. 1. ISINGENISO

Kulesi sahluko ngizokhuluma ngomklamo nezindlela ezizosetshenziswa ukuqoqa ulwazi

oludingekayo, ukuze kuphenduleke imibuzongqangi yalolu cwaningo. Imibuzongqangi yilena
elandelayo:

1. Othisha bayaziqonda yini izimo zokukhuluma?

2. Ngabe othisha bazifundisa kanjani izimo zokukhuluma ikakhulukazi kubafundi bebanga

eliphakathi nendawo leshumi (grade10) isiZulu uLimi lwaseKhaya?

3. Ukufundiswa kwezimo zokukhuluma kunamphumela muni ekwazini nasekuthuthukiseni

ulwazi lolimi lwesiZulu uLimi lwaseKhaya?

3.2 Izinhloso zocwaningo

1. Ukuqonda kothisha izimo zokukhuluma.

2. Ukwazi ngokufundiswa kwezimo zokukhuluma ikakhulukazi kubafundi bebanga

eliphakathi nendawo leshumi.

3. Ukuba nolwazi lomphumela wokufundiswa kwezimo zokukhuluma.

3.3 Ipharadaymu

Lolu cwaningo lwami ngilwenze lwaba ngaphansi kwepharadaymu yomhumusho i-

interpretative pharadaymu. Iyipharadaymu ephinde ibizwe ngokuthi indlela umuntu abuka
ngayo umhlaba, Patton (1990). UNkosi (2011) naye ecaphune koSherman noWebb (1988)
uthi abanye abacwaningi babuye bathi le pharadaymu ithungatha incazelo ezintweni
eziphathelene nomphakathi noma nenhlalo yabantu, futhi igcizelela ukuthi abantu
bayazakhela izikhungo zabo, endaweni abahlala kuyona, imigomo elawula lezo zikhungo,
noma amaqembu abo enhlalo, (Sherman noWebb 1988). Le pharadaymu ngiyibona ilufanele
lolu cwaningo lokuhlola abafundi ukuthi ngabe bazuzani ngokufundiswa izimo zokukhuluma
(izifengqo, izaga nezisho) ngolimi lwesiZulu uLimi lwaseKhaya.

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Ipharadaymu inikeza uhla lwamagama okuyiwona alekelela umcwaningi ukuba abone futhi
akhe umqondo othile, mayelana nokwenzeka kwesimo esithile. OMorgan benoBurrel (1979)
bathi ukuba ngaphansi kwepharadaymu kusho indlela obuka ngayo umhlaba. Njengokuthi
igcizelela ubumqoka bokuthi kubhekwe abantu abahlukahlukene ukuthi bazakha kanjani
izinkolelo zabo noma lezo zinto abakholelwa kuzo. UNeuman (2000) uthi olunye
lwezimpawu zepharadaymu yomhumusho ukuthi igcizelela indikimba yokukhulunywayo,
emphakathini noma nenhlalo yabantu. I-interpretative pharadaymu iyona ehambisana nalolu
cwaningo njengoba lapha kuzocwaningwa ukuthi ngabe abantwana bazuzani ngokufundiswa
izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.

Uma kusetshenziswa ipharadaymu yomhumusho abacwaningi basuke behumusha, befuna

incazelo yokwazi lokho okutholwe ngabahlanganyeli ngesikhathi behlola isimo esithize,
(Orlikowski benoBaroudi 1991). Babuye bathi futhi le pharadaymu umcwaningi uma
eyisebenzisa ucwaninga aze afinyelele ebudlelwaneni bensizakuhlaziya nakwenzayo
umcwaningi. Okucwaningwa umcwaningi, angakuqageli kufanele futhi kube nohlonze.
Lokho akuthole kuleyo ndawo acwaninga kuyo. Njengakulo lolu cwaningo lwami engifuna
ukwazi ukuthi abafundi bazuzani ngokufundiswa izimo zokukhuluma.

Ipharadaymu yomhumusho iyindlela abacwaningi abasuke behumusha ulwazi beqala

ngolwazi olungamaqiniso kuhlanganisa nokwenza kwabantu, kube yindlela yokwakha
izindlela abazophila ngazo, leyo ndlela ezobenza balingane ngokwempilo, kungabi bikho
ozoba ngaphezu komunye ngezinga lempilo abayiphilayo. UNeuman (2004). Yingakho
ngiyibone ihambisana nalolu cwaningo ngoba izimo zokukhuluma nazo ziwumphumela
wokwenza kwabantu ngokuphindelela isimo esithile, lokho kwenzeka bese abantu siqamba
isimo sokukhuluma kungaba isaga, isisho noma isifengqo. Leso simo sokukhuluma
sesizosetshenziswa umphakathi, kungaba ukuxwayisa, ukuyala, ukusonga njalonjalo.

U-Neuman (2004), uphinde aveze ukuthi umcwaningi osebenzise ipharadaymu yomhumusho

ungena agxile embonweni wokwethulwa yilokho akucwaningayo njengento ephelele. Okusho
ukuthi umcwaningi uthola emva kocwaningo olujulile ngendikimba leyo acwaninga ngayo,
abuye abheke nobudlelwano bazo zonke izingxenye zendikimba. Umcwaningi
ongumhumushi usebenzisa imininingwane eminingi ukuze athole ulwazi nokuqonda
okunzulu ngalokho akucwaningayo.

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Umcwaningi wocwaningo ongumhumushi ugxila kokwenzekayo nasekutheni abantu
bazenza kanjani izinto nsuku zonke bathi:

“An interpretive researcher wants to learn what is meaningful or relevant to the

people being studied, or how individuals experience daily life. The researcher does
this by getting to know a particular social setting and seeing it from the point of
view of those in it, therefore sharing feelings with them”. (Cohen nabanye, 2007,
p. 6.)

Le pharadaymu iyona ehambisana nalolu cwaningo njengoba ngicwaninga ngokuzuzwa

abafundi uma befundiswa izimo zokukhuluma esiZulwini. Abafundi bafundiswe
ngokwejwayelekile, ngendlela ezogxila emvelaphini yezimo zokukhuluma, babe sebehlolwa
ukuthi bathola kangcono yini kunangale ndlela abebekufundiswa ngaphambili. Ngesikhathi
kufundiswa kusetshenziswe isiqophamazwi, kwabuye kwathathwa namanothi, ngaphambi
nangemuva kocwaningo kube khona imibuzo ebuzwe ngumcwaningi kubahlanganyeli
bocwaningo, inhloso yomcwaningi ukuthola ulwazi olunzulu. U-Gee (2004) uthi imiphumela
yepharadaymu yomhumusho imvamisa iba yiqiniso, ngoba iveza indlela abantu abayenza
ngayo ncamashi. U-Walshan (1995) uvumelana no-Gee (2004) ngokuthi imiphumela
imvamisa iba yiqiniso. Nalokho okusuke kwenziwe ngabantu, ngolwazi oluphambili. Nakulo
lolu cwaningo imiphumela yalo kumele ibe yiqiniso ukuze kusizakale izizukulwane,
ngolwazi olunzulu, mayelana nezimo zokukhuluma. Kubalulekile ukuba kwaziwe ukuthi
abafundi bazuzani ngokufundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.

3.4 Ucwaningo lobunjalo lwesimo sotho

Lolu cwaningo ngilwenze lwaba ngaphansi kwesimo sotho (qualitative) inhloso yami
ngihlose ukuthola ulwazi olunzulu ukuze ngicubungule futhi ngiqonde ukuthi ngabe yini
ezuzwa ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya. Uma
bechaza bathi:

“Qualitative methods are particularly well suited for examining instances of self-
regulated learning as events because they involve rich, holistic descriptions, and do
not make assumptions, intra-individual stability, and are oriented to revealing
complexity”. Yin (1988, p. 199)

Nezinye izazi zolimi ezinjengoSherman benoWebb (1988) zivumelana ngokuthi indlela

yocwaningo lwesimo sotho iyona ndlela esebenza kahle ocwaningweni olufuze lolu, lapho
umcwaningi eqoqa ulwazi lwabahlanganyeli bocwaningo okungothisha abafundisa isiZulu
uLimi lwaseKhaya.

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Ukuze umcwaningi angeke aqagele kukho konke okwenzekayo, kodwa ugxile kakhulu
kokushiwo ngabahlanganyeli bocwaningo, akafaki akucabangayo, babuye bathi:

Qualitative research involves the use of qualitative data, such as interviews,

questionnaires, documents, texts, and participants’ observation data, to understand
and explain social phenomena. Examples of qualitative methods include action
research, case study research and ethnography. Sherman noWebb (1988, p. 84),

Ziningi izazi zolimi ezikhuluma ngocwaningo lwesimo sotho. Omunye wazo ngu-Eastwood
(1988). Yena uthi ucwaningo lwesimo sotho luncike kakhulu ekuqondeni izehlakalo
ezibhekene nokwenzeka ngempela. Okubalulekile kulolu hlobo locwaningo lwesimo sotho,
ukuthi okusemqoka uluvo lwabahlanganyeli bocwaningo. Ngaleyo ndlela imiphumela
yocwaningo lwesimo sotho ibhekana ngqo nesimo leso socwaningo, ayifanekiswa nezinye
izimo eziphathelene naleso esicwaningiwe. Yingakho kubalulekile ukwazi ulimi lwalabo
abacwaningwayo ocwaningweni lwesimo sotho. UBryman (1988) oyisazi sezilimi obuye abe
ngumcwaningi wocwaningo lwesimo sotho uthi indlela abahlanganyeli bocwaningo
abaqonda noma abahumusha ngayo izinto abazenzayo yiyo ehambisana nocwaningo lwesimo
sotho.

ODenzil beno Lincoln (1994) bona bavumelana ngokuthi ucwaningo lwesimo sotho lusiza
ukuba kuhunyushwe okwenzeka emhlabeni ukuze kubonwe nobekade engakunakile akunake
futhi akubone. UPatton (1990) yena uthi ziningi izinto ezibhekwayo ezisondelene nalokhu
okucwaningwayo njengobudlelwano okungaba inhlalo, ipolitiki, indawo nokunye. Ngenye
indlela izazi zolimi zocwaningo lwesimo sotho ziye zizame ukuqonda ngezincazelo
abahlanganyeli bocwaningo abazinikezayo ekwenzeni izinto ezithile lapho bekhona. Konke
lokhu bakwenza ngokubuka indlela abacwaningwayo ababheka ngayo izinto.

UBernard (1995) uthi ucwaningo lwesimo sotho lufuna umphumela wokucwaningwayo

ngokwenza imibuzo, ezophendulwa ngabahlanganyeli bocwaningo, ngesikhathi socwaningo.
Lokhu ikwenza ngokulandela indlela ethize ewubuciko, okuyiyo ezonikeza izimpendulo
emibuzweni ebuzwe ngumcwaningi. Lezo zimpendulo eziqoqiwe zibe nobufakazi obunzulu.
Ibuye ikhiqize imiphumela okuyiyona yona. Ucwaningo lwesimo sotho lufuna ukuqonda
izinkinga zokucwaningwayo noma isihloko sokucwaningwa ngakho, okumbandakanya
umphakathi ohlala kuleyo ndawo.

Ucwaningo lwesimo sotho luwucwaningo olubalulekile oluphethe amaqiniso abacwaningi

abanhlobonhlobo ngalokho okucwaningwa ngakho. Yingakho ngibone lulufanele lolu

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cwaningo lwami olucwaninga ngokuzuzwa ngabafundi uma befundiswa izimo zokukhuluma
ngesiZulu uLimi lwaseKhaya. Okunye ulwazi locwaningo ngizoluqoqa ngokuthi ngenze
imibuzo esakuhleleka engizoyibuza.

Ngizophinda ngicwaninge okwenzeka emphakathini noma nenhlalo yabantu, ngokuthi

ngisebenzise izingane zakuloyo mphakathi ezifunda ibanga leshumi. Izimo zokukhuluma
zibuye futhi zisetshenziswe ngumphakathi enkulumeni yawo yemihla namalanga.
Ngesikhathi uzisebenzisa nezingane zisuke zikhona zilalele, zicosha kuwo, ngesikhathi
zicosha nazo zizisebenzisa izimo zokukhuluma kukhona lokhu okwenzekayo empilweni
yazo.

UBernard (1995) uthi ucwaningo lwesimo sotho lunezindlela ezintathu ezijwayelekile

oluzisebenzisayo uma ucwaningwa ngalo, eyokuqala ukubukela, eyesibili ukwenza
izinkulumo ngxoxiswano eziyinhlolovo. Ngenhloso yokufuna ulwazi olunzulu ngomlando
walokho okucwaningwayo nolwazi lwangaphambili nezimpendulo eziyame esihlokweni
socwaningo esithi ngabe yini ezuzwa ngabafundi uma befundiswa izimo zokukhuluma
ngesiZulu uLimi lwaseKhaya.

Indlela yesithathu ucwaningo lwesimo sotho lwenziwe lwagxila emvelaphini namasiko

amaqembu athize. Ucwaningo lwesimo sotho luqoqa ulwazi lusebenzisa lezi zindlela
ezintathu lusebenzisa amanothi athathwa ngumcwaningi ngenkathi ebukela ucwaningo
nangenkathi ebuza imibuzo. Lawo manothi umcwaningi usuke ewaqoqe ngesikhathi
esendaweni yokucwaninga. Usuke esebenzisa isiqophamazwi nesithwebuli.

Lezi zindlela ezibalulwe nguBernard (1995), ngizibona zihambisana ngqo nocwaningo

lwami. Ngizobukela lapho befundisa ngezimo zokukhuluma ngiphinde ngenze inhlolovo
lapho ngiqoqa ulwazi ngokudephile. Lokho engizobe ngikwenza ngizokwenza ngigxile
emaqenjini athize. Okunye ngizobe ngibheke ulimi lwesiZulu kuphela. Ngesikhathi
ngicwaninga nami ngizosebenzisa isiqophamazwi nevidiyo, yingakho ngibone ucwaningo
lwesimo sotho lulufanele lolu cwaningo lwami.

3. 5 Ucwaningo lotho

Lolu cwaningo wucwaningo lotho (case study) lubheka utho olulodwa, utho oluyizimo
zokukhuluma. Ngifuna ukwazi ukuthi ngabe yini ezuzwa ngabafundi uma befundiswa izimo
zokukhuluma ngesiZulu uLimi lwaseKhaya? Ucwaningo lotho lucwaninga utho olulodwa
ngokujula. Ngokuka Yin (1994) uthi utho olucwaningwayo kungenzeka lube lunye, noma

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lube luningi, lungaba sesikoleni noma emphakathini noma kungaba yinhlangano ethile.
Ucwaningo lotho lunhloso yalo ukuchaza kabanzi ngesimo esithize, abahlanganyeli abahlala
kuso. Ucwaningo lotho luyindlela yokucwaninga esetshenziswa ngabacwaningi abaningi
abasebenzisa iparadaymu yomhumusho kanti futhi lusebenzisa indlela yobunjalo besimo
lapho iqoqa ulwazi. Nakulolu cwaningo ngizosebenzisa ipharadaymu yomhumusho nendlela
yobunjalo besimo, lapho sengiqoqa ulwazi. Njengoba ngicwaninge ukuthi ngabe yini ezuzwa
ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya. Uma bechaza
ngocwaningo lotho bathi:

A case study approach provides a unique example of a real situation enabling reader
to understand how ideas and abstract theories can fit together, a case study research
aims to capture the reality of participants lived experiences and thought about a
particular situation. Cohen (2007, p. 182)

Ngabona ukuthi nakulolu cwaningo yilona ucwaningo lotho oluhambisana nalo,

engilusebenzisile ukuthola ulwazi olujulile ngezimo zokukhuluma ezifundiswa abafundi,
ukuthi emva kokuzifundiswa ngabe yini abayizuzayo.

3.6 Ukuqokwa kwababambiqhaza bocwaningo

Ngesikhathi sengiqoka abazobamba iqhaza ocwaningweni ngasebenzisa ukuqoka

okunenhloso (purposive sampling). Imvamisa yikhona kuqoka okusetshenziswa
ocwaningweni oluningi, olucishe lufane nalolu lwami oluhlose ukucwaninga okuzuzwa
ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwasekhaya. UGrinel beno
Rau (2005) bayavumelana ngokuthi ukusebenzisa izinhlobo zokukhetha yiyona ndlela
elungile nekhona umcwaningi angayisebenzisa ocwaningweni.

UCohen nabanye (2007) bathi ulwazi olunzulu kumele lusetshenziswe uma kukhethwa
abahlanganyeli. Ukuqokwa ngenhloso kwabazobamba iqhaza ocwaningweni kuzosiza
kakhulu umcwaningi ekutholeni izimpendulo zocwaningo lwakhe.Ucwaningo lusebenzise
amakilasi amathathu abafundi abafunda esikoleni lapho kufunda khona izingane zabantu
abakhuluma isiZulu uLimi lwaseKhaya nothisha bazo abathathu.

Lolu cwaningo lubheke kubafundi abenza ibanga eliphakathi nendawo, ibanga leshumi.
Isizathu esenze ukuba ngikhethe leli banga ukuthi yilona banga esengisebenze kakhulu nalo,
ngihlezi ngibuka lapho othisha belifundisa, kanti futhi okunye yilona banga elinabafundi
asebethe ukukhula. Nakuba begqugquzelwa mihla namalanga, lapho befundiswa ngezimo
zokukhuluma ukuba bazisebenzise emisebenzini yabo yesiZulu. Lawa mathuluzi izingxoxo,

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namanothi engizowathatha ngesikhathi sezingxoxo. Yiwona mathuluzi engizowasebenzisa
futhi engiwabone ebalulekile, kuwo ngizothola ulwazi olujulile. Izingxoxo zithathe ihora
umhlanganyeli ngamunye.

3. 7 Izindlela namathuluzi okuqoqa ulwazi locwaningo

Ngesikhathi ngiqoqa ulwazi amathuluzi nezindlela zokuthola ulwazi locwaningo,

ngizohlanganisa indlela yezingxoxo noma inhlololwazi. Ngokujwayelekile kuba inhlololwazi
esakuhleleka (semi- structured interview). Ngizobuka okwenziwa, lapho kufundiswa
abafundi, ngesikhathi ngibuka ngizobe ngibhala namanothi. Ngiphinde ngiwasebenzise,
namanothi aqoqwe ngesikhathi sezingxoxo.

UMarton noBooth (1997) bathi kujwayelekile nakulo ucwaningo lwesimo njengoba kuyizo
izindlela ezivame ukusetshenziswa ngabacwaningi bocwaningo lobunjalo besimo,
nokuyizona engizisebenzisile lapho ngiqoqa ulwazi locwaningo. Inhloso yezingxoxo ukuba
umcwaningi axoxe nomhlanganyeli wocwaningo. Umhlanganyeli wocwaningo umtshela
ngakwaziyo, ajwayele ukukwenza, akwenzayo, nokunye okuvezwa yilesi simo. Umcwaningi
nomhlanganyeli bavumelana ngezimo ezithize mayelana nokuchaza ngesimo kumbe
izehlakalo eziphathelene nalo ucwaningo bakwazi ukuzichaza.

3.8 Ukuqokwa kwendawo lapho ucwaningo lwenzelwe khona

Ngaqoka isikole esisodwa samabanga aphakathi nendawo ibanga leshumi. Isikole

sakwaMashu eNtuzuma. Abantu abahlala kule ndawo yaseNtuzuma bakhuluma izilimi zase
Ningizimu Afrika ezehlukahlukene njengesiXhosa, isiSuthu isiVenda, nesiShangane. Kodwa
isiZulu yilona lulimi olukhulunywa kakhulu kule ndawo.

Yikhona okwenze ngacwaninga ngokuzuzwa ngabafundi uma befundiswa izimo

zokukhuluma. Ngokubuka kwami ngesikhathi ngifundisa yonke le minyaka eyishumi,
ngibone ukuthi uma abafundi bengafundiswa ngemvelaphi yezimo zokukhuluma bangafunda
ngokwazi mayelana nolimi nemikhutshana namasiko abantu abakhuluma ulimi.

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3.9 Ukulandela inkambiso elungileyo yocwaningo

Ukulandela inkambiso elungileyo yocwaningo, ngabhala izincwadi ngibhalela

iziphathimandla zesikole. Kulezi zincwadi ngangicela imvume yokwenza ucwaningo.
Ngachaza isizathu sokwenza ucwaningo, nokuthi ngasikhetha kanjani lesi sikole futhi
ngasizathu sini. Mayelana nokukhethwa kwalesi sikole ngabona kufanele ngicwaninge
esikoleni engisebenza kuso. Isizathu ukuthi sengisebenze kuso isikhathi eside ngibona konke
kwenzeka phambi kwami.

Okwakubalulekile ukuthi ngithole isikole samabanga aphakathi nendawo lapho ucwaningo

luzogxila khona njengokwenhloso yami. Ngachaza nangamalungelo alabo ababezobamba
iqhaza ocwaningweni, kumbandakanya nolwazi lokuthi owayezozizwa engasathandi
ukuqhubeka nocwaningo wayenelungelo lokuyeka ukubamba iqhaza ocwaningweni noma
ngasiphi isikhathi lapho ezizwa engasakhululekile ngaphandle komphumela omubi.
Ngachaza ukuthi ulwazi olwabe luzotholakala ocwaningweni lwalungeke lusakazwe nje
noma ikanjani, kodwa lwabe luzokwaziwa yimina nalowo ongumeluleki wami futhi luhlale
endaweni ephephile enyuvesi kuze kuphele iminyaka emihlanu, emva kokuphothulwa
kocwaningo.

Ababezobamba iqhaza ngabachazela okwakuzokwenzeka ngesikhathi socwaningo,

njengokusebenzisa ividiyo nokuthwethulwa. Ngabachazela ukuthi banelungelo lokusho uma
bengathandi ukuqoshwa nokuvidiyolazwa uma bengakhululekile ngakho. Kangigcinanga
ngokubabhalela izincwadi ngabuye ngenza umhlangano nabo bonke ababezobamba iqhaza
ocwaningweni, lokho kwakuzongisiza ekutholeni abanemibuzo ababengathanda ukuyibuza
bayibuze ngiyiphendule.

3. 10 Izingqinamba zocwaningo

Njengalo lonke ucwaningo, nalolu lungaba nezinkinga. Okokuqala ukuthi lolu cwaningo
luzogxila ebangeni leshumi kuphela, aluzukugxila kuwo wonke amabanga emfundo kulesi
sikole ukuze kuqhathaniseke okuzuzwa ngabafundi uma befundiswa izimo zokukhuluma
ngesiZulu uLimi lwaseKhaya. Okwesibili luzogxila esikoleni esisodwa, hhayi eziningi.

Lokhu ngeke kuveze isithombe sokwenzeka kuzo zonke izikole lapho kufundiswa khona
isiZulu uLimi lwaseKhaya kodwa kuzogxilwa kokwenzeka kulesi sikole esisodwa kuphela
okuzobe kucwaningwa kuso. Okwesithathu ukuthi othisha abazoba yingxenye yocwaningo
bathathu kuphela, akuzukuba yibo bonke othisha esikoleni, nakwezinye izikole.

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Okunye ukuthi luzogxila kuphela kokuzuzwa ngabafundi uma befundiswa izimo
zokukhuluma ngolimi lwesiZulu uLimi lwaseKhaya. Lolu cwaningo lungaba buthaka ngenxa
yokuthi ngisebenza kuso lesi sikole. Ngikusho lokhu ngoba kungenzeka ngigcine
ngisebenzisa ulwazi enginalo lwalokho engikubona nsuku zonke kulesi sikole, kungabi
ulwazi engiluthole kothisha abayingxenye yocwaningo nangesikhathi socwaningo.

3. 11 Ukuvivinya amathuluzi okwenza ucwaningo

Ukubheka ukuthi ngabe lolu cwaningo luzoba yimpumelelo yini, ngizokwenza imibuzo
yokuvivinya ucwaningo kuqala, engizoyibhekisisa kahle. Ngizophinda ngibuke nothisha
lapho befundisa ngazo izimo zokukhuluma. Neshadi lokubukela ngizolisebenzisa
ngesikhathi, ngibuka othisha befundisa, ngesikhathi ngenza uvivinyo lokuhlola. Ukusebenza
kwamathuluzi, azosetshenziswa ukuthola ulwazi oludingekayo kulolu cwaningo, ngenze
uvivinyo locwaningo (piloting).

UJanesick (1998) uzwakalisa umbono wakhe wokuthi umcwaningi kumele enze uvivinyo
locwaningo olungeke luthathe isikhathi eside ukuze akwazi ukuthola amakhono ahlukene
noma amaqhinga ekwenzeni ucwaningo lwakhe lube yimpumelelo. Nami ngilwenzile
uvivinyo locwaningo esikoleni esingumakhelwane naso esifundisa isiZulu uLimi
lwaseKhaya. Lapho ngenze imibuzo ngase ngiyibuza kothisha, leyo mibuzo ngeke
ngiyisebenzise uma sengenza ucwaningo, kudingeka ukuba ngenze eminye imibuzo, okuyiyo
okuzocwaningwa ngayo, ngizobe ngibheka ukuthi ngeke lube nankinga yini ngokuhamba
kwesikhathi. Njengokuthi kubuzeke imibuzo engenasidingo neminye engezukuphenduleka
kahle mhlawumbe nengahambisani nocwaningo.

Kuphinde kubhekwe nokuthi nolwazi oluzotholakala khona luyilo ngempela yini, uma
kunjalo, ngaleyo ndlela lukholakale lube yimpumelelo. Nesikole okuyobe kwenziwa kuso
uvivinyo locwaningo ngeke sisetshenziswe ocwaningweni lwangempela. Ngeke futhi
sidalulwe igama laso langempela. Uma sekwenziwa ucwaningo abafundi bayofundiswa
njengokwejwayelekile, bese behlolwa ukuthi bazuza kanjani, ngokufundiswa izimo
zokukhuluma. Isizathu sokwenza uvivinyo locwaningo ngukuthi ngizobe ngifuna ukubona
ukuthi yonke imibuzo yami izwakala kahle yini, ngifuna nokubona ukuthi ikhona yini
imibuzo engadida bangayizwa ngendlela ababuzwe ngayo.

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3.12 Ukuqhutshwa kocwaningo esikoleni

Lolu cwaningo ngilwenzele esikoleni esizinze endaweni yakwaMashu, eNtuzuma. Lesi sikole
sinabafundi abakhuluma isiZulu uLimi lwaseKhaya, nakuba zikhona ezinye izilimi zabantu
abamnyama ezinjengesiXhosa, isiSuthu nezinye, kodwa isiZulu uLimi lwasekhaya basifunda
siwlimi lokuqala. Imvamisa isiZulu yilona lulimi oluthi uma lukhulunywa luthande
ukusebenzisa kakhulu izimo zokukhuluma kunezinye izilimi ezitholakala kule ndawo. Zonke
izilimi cishe zinakho lokhu kusebenzisa izimo zokukhuluma yingakho ngibone kuyinto
engcono ukuba ngicwaninge ngazo.

Uthisha nothisha ulungise isifundo sakhe ngendlela ejwayelekile ajwayele ukufundisa ngayo.
Leso sifundo bekuyizimo zokukhuluma, babe sebeyofundisa, isifundo ngasinye, sithethe
ihora. Baphindile futhi bafundisa ngendlela eveza imvelaphi yezimo zokukhuluma.
Ekugcineni babe sebebhalisa abafundi isivivinyo, esihlanganisa lezi zifundo zombili.
Ngesikhathi bebhalisa lesi sivivinyo, bebeqikelele ukuthi makungabi bikho ozobukela
komunye. Umfundi nomfundi bekumele akhiphe amangwevu akhe kulesi sivivinyo ukuze
kutholakale umphumela oliqiniso.

3.13 Isiphetho sesahluko

Sengikhulumile ngomklamo nezindlela zocwaningo. Ngikhulumile ngepharadymu,

ucwaningo lotho, ukuqokwa kwababambiqhaza ocwaningweni, izindlela namathuluzi
okuqoqa ulwazi locwaningo. Ukuqokwa kwendawo lapho ucwaningo lwenzelwe khona.
Ngabuye ngakhuluma nangokulandelwa kwenkambiso elungileyo yocwaningo, izingqinamba
zocwaningo, ukuvivinya amathuluzi okwenza ucwaningo, ukuqhutshwa kocwaningo
esikoleni, nesiphetho sesahluko. Sengizokhuluma ngohlaka lwensizakuhlaziya nohlaka
lwemicabango esahlukweni esilandelayo.

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ISAHLUKO SESINE

4. UHLAKA LWENSIZAKUHLAZIYA NOHLAKA LWEMICABANGO

YOCWANINGO

4. 1. ISINGENISO

Esahlukweni esilandelayo sengizokhuluma ngohlaka lwensizakuhlaziya nohlaka

lwemicabango yocwaningo. Ngizokhuluma ngilandela lezi zihlokwana isingeniso,
insizakuhlaziya, uhlaka lwensizakuhlaziya, uhlaka lwemicabango, ubudlelwane phakathi
kohlaka lwensizakuhlaziya nohlaka lwemicabango, ukufundwa kolimi ngokwe social
constructivists, injulalwazi yokuzuzwa kolimi lwebele, izinsizakuhlaziya ezimayelana
nokufundiswa kolimi, ulwazi lokufundwayo, ukufundiswa ngolwazimagama (concept),
ukufundiswa ngokubaluleka kolwazimagama, ukubaluleka kolwazimagama, ulwazi
lokufundiswayo ngezimo zokukhuluma, ulwazi lwemvelaphi yamagama asetshenziswe
ukwakha izimo zokukhuluma, ulwazi lwezimo zokukhuluma lwaphambilini nolutholwa
esikoleni, nesiphetho.

Kulesi sahluko ngizokhuluma ngohlaka lwensizakuhlaziya nohlaka lwemicabango

yocwaningo. Ngizophinde ngichaze ngensizakuhlaziya esetshenzisiwe ocwaningweni, uhlaka
lwensizakuhlaziya, okuyindlela insizakuhlaziya eyakhiwe ngayo. Kukhona nohlaka
lwemicabango, okuyindlela umcwaningi acabanga ngayo ngesikhathi enza ucwaningo, ngoba
nakho kubalulekile uma ucwaninga. Umcwaningi akaveli aziklayele nje kodwa kuba khona
indlela thizeni acabanga ngayo, emholayo.

Kukhona nokufundiswa ngeso le-social constructivist. Leyo ndlela isukela

ensizakuhlaziyeni. Nakulolu cwaningo ngisebenzise insizakuhlaziya ye-social constructivist
ka-Vygotsky yangonyaka we-1978. Kukhona nokufundiswa ngeso le-social constructivist,
ukuze ucwaningo lukholakale ukuthi konke okutholakele kuyiqiniso, nomphumela kube
yiwona wona. Ubudlelwano phakathi kwensizakuhlaziya nohlaka lwemicabango,
izinsizakuhlaziya ezimayelana nokufundiswa kolimi, ulwazi lwamagama ezimo zokukhuluma
ukufundiswa ngemvelaphi yegama, ukufundiswa ngokubaluleka kwegama, okubalulekile
ngokufundiswa kwamagama ngokuphusile, ulwazi lokufundiswayo, ulwazi lwamagama
afundiswayo, ulwazi lwemvelaphi yamagama, ubudlelwano phakathi kolwazi lokufundiswa
nolwazi lokufundiswayo.

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4.2 Insizakuhlaziya (theory)

Insizakuhlaziya babuye bayichaze ngokuthi injulalwazi okuyiqoqo lezitatimende noma

indlela yokuchaza amaqiniso ngesimo esithize noma ubunjalo bento, noma ukusebenza
kwento ethize, The Amarican Heritage Dictionary, (2001). Insizakuhlaziya ingasetshenziswa
yiqembu elithile lomphakathi, elifuna ukwazi ngokuthize okwenzeka emphakathini noma
isimo sesikhungo esithile, naso esifuna ukwazi ngokuthize okwenzeka ngaphakathi
esikhungweni. Ikakhulukazi leyo nhlanganisela yamaqiniso esike yavivinywa, noma iqoqo
lomphakathi lavumelana ngayo. Izinsizakuhlaziya ziwumphumela oyincazelo yocwaningo
olunzulu, zeyeme ezinkolelweni ezithile kanti zisetshenziswa iningi labantu. Uchaza athi:

Theory is an explanation of how the facts fit together. More precisely, theorizing
about a topic means the act of proposing which facts are most important for
understanding that topic and what sorts of relationships among the facts are most
significant for producing this understanding. Theory is what makes sense out of
facts, and it gives facts their meaning. Thomas (1996, p.58)

Isicaphuno esingenhla sika Thomas (1996) sithi insizakuhlaziya yiyo eyelekelela ukucacisa
amaphuzu athile amayelana nolwazi olucutshungulwayo. Ekwazini ukuchaza amaqiniso
athile, ngemvelaphi yamagama asetshenzisiwe. Nakuzo izimo zokukhuluma ngibona
kubalulekile ukuba ngisebenzise insizakuhlaziya ukuze nakhona kuzotholakala umphumela
oliqiniso futhi ocutshunguliwe kabanzi. Njengoba ngicwaninga ngaphansi kwesihloko esithi
abafundi bazuzani ngokufundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.
Insizakuhlaziya engiyisebenzisayo kulolucwaningo eye social constructivist ka-Vygotsky
(1978).

4.3 Uhlaka lwensizakuhlaziya (theorical framework)

Uhlaka lwensizakuhlaziya yilona oluba ngumgogodla wocwaningo, elulawulayo. Luchaza

izinto okuyizona ezizohlolwa wucwaningo nokuthi kuyohlaziywa kanjani lokho okuzohlolwa
wucwaningo. Uhlaka lwensizakuhlaziya lusebenza njengenjulalwazi esetshenziswa ukwenza
ucwaningo. Ukwenza isibonelo: uhlaka lwensizakuhlaziya lubalulekile lapho kwenziwa
ucwaningo ngokuzuzwa ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi
lwaseKhaya, nanoma yisiphi nje isimo esicwaningwayo, noma ngabe kungasizathu sini.
Isizathu salokhu ukuthi abafundi bemiphumela yocwaningo bazodinga ukwazi ukuthi
obecwaninga ubesebenzisa yiphi insizakuhlaziya.

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Yingakho uhlaka lwensizakuhlaziya kumele luveze ngokucacile kumfundi wombiko
wocwaningo ngesimo sepolitiki, senhlalo, sosikompilo nomlando lapho ucwaningo luvela
khona. Konke lokhu kuchaza ukuthi ngisho indlela umcwaningi azohlaziya ulwazi alutholile
kufanele kucaciswe kahle, ngengxa yokuthi abafundi bombiko wocwaningo bazofisa ukwazi
ukuthi umcwaningi wayebuka ngasiphi isibuko kumbe ihlo. Uma ngenza isibonelo
kungenzeka ukuba umcwaningi usebezise indlela yokubuka yama psychologuists noma yama
behaviourists. Kubukeka kumsiza umcwaningi ukuba ahlaziye ngokwakha amaqoqwana
namaphethini olwazini aluqoqile uma lokhu kudingekile futhi kuhambisana nendlela
esetshenzisiwe yokuqhuba ucwaningo.

4.4 Uhlaka lwemicabango (conceptual framework)

Uhlaka lwemicabango luhlanganisa imicabango ehlanganiswe ndawonye njengebalazwe

locwaningo noma umdwebo. Umcabango uwuphawu noma isithombe esimele umbono othile
ongabonakali. I-Answers.com (2009) ukuthi uhlaka lwemicabango lwenzeka lapho
umcwaningi ehlanganisa imicabango evele ikhona ocwaningweni olwake lwenziwa ukuze
athole ukwesekela okudingwa yimibuzo yocwaningo. Uma sekwake kwaba khona
umcwaningi osewake wazama ukuhlanganisa leyo micabango nocwaningo olusemthethweni,
lokho kusho ukuthi wayekhanda uhlaka lwenjulalwazi okumele lusetshenziswe
njengebalazwe eselivele selidwetshiwe (ready–made-map) kwabanye abacwaningi
ukwesekela ucwaningo lwabo.

UChinn (1999) ubeka umbono ofanayo noshiwo uKhan (2004), uma bechaza uhlaka
lwemicabango bathi luyimiqondo noma imicabango ejiyile yezinto ezenzekalayo noma
ezibonakalayo, lapho uhlaka lwensizakuhlaziya, lusebenza khona njengomhlahlandlela
wocwaningo. Uma echaza uhlaka lwemicabango ubeka uthi:

Conceptual framework as the key concepts and contexts of your research project
should also assist you in focussing your work. They define the territory for your
reseach, indicate the literature to consult and suggest the methods and theories you
might apply. UBester (2008, p. 36-37)

Isicaphuno esingenhla sicacisa kahle ukuthi uhlaka lwemicabango lusebenza njengokhiye

wokucacisa emagameni ongawasebenzisa ocwaningweni lwakho. Lawo magama
okunokwenzeka ukuba akusize ukuba ucwaningo lwakho lunganhlanhlathi kepha lubheke
endaweni eyodwa. Ibuye ikusize ekukhetheni izincwadi ongazisebenzisa nendlela
yokusebenza nensizakuhlaziya ongayisebenzisa.

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Lezi zinhlaka uhlaka lwemicabango nohlaka lwenjulalwazi kusiza umfundi wombiko
wocwaningo ukuthi abone ukuthi umcwaningi yena ngokwakhe umi kuphi noma uyazi
kanjani into ethile. Yingakho nakulolu cwaningo ngikhethe ukukusebenzisa kokubili uhlaka
lwensizakuhlaziya nohlaka lwemicabango. Ukuze kucace indawo engimi kuyo ezincazelweni
ngemicabango ethize, efana nayo inzuzo ezuzwa ngabafundi uma bafundiswa izimo
zokukhuluma.

4.5 Ubudlelwano phakathi kohlaka lwensizakuhlaziya nohlaka lwemicabango.

Uhlaka lwensizakuhlaziya (theoretical framework) nohlaka lwemicabango (conceptual

framework), kuzwakala sengathi izinto ezifanayo. Uma usukucabangisisa kahle kuyizinto
ezimbili ezingefani. Okwenza kubukeke sengathi izinto ezifanayo ukuthi bukhulu
ubudlelwano phakathi kwakho kokubili. Umehluko ogqamile phakathi kwakho ukuthi uhlaka
lwensizakuhlaziya lungasetshenziswa lapho kukhona ulwazi oluthi aluvele kanti uhlaka
lwemicabango ngeke lakwazi ukucacisa ngokugculisayo ngesimo noma ngaleyo nto
ecwaningwayo.

Kuye kusetshenziswe ezinye izindlela ezibalulekile futhi lezo zindlela zingasetshenziswa

ukuhlola imibono engaqinisekisiwe evele ikhona. Kubalulekile ukuthi izinhlaka ngaso sonke
isikhathi zibe nemingcele nemigomo ethile, okufanele ilandelwe ukuze ucwaningo
lukholakale. Ngezinye izindlela kubalulekile ukwenza ucwaningo, ulandela uhlaka oluthize.
Isibonelo: ulwazi lwamagama akha izimo zokukhuluma nawo ayeme ohlakeni oluthile.
Kubukeka kungaba lukhuni ukuchaza ukuthi ziyini futhi zakheka kanjani.

Okunye futhi kusiza ekutheni kungabi nzima ukuthi okutholakele ocwaningweni kuthathwe
njengolwazi oluhloliwe nolusezingeni eliphezulu. Lokhu okungelula uma ucwaningo
lungeyamisiwe nohlaka oluthile.Ngamanye amazwi umsebenzi nomsebenzi wocwaningo
kumele ulawulwe luhlaka lwensizakuhlaziya, unconywe noma ugxekwe ngabanye
abacwaningi. Lokhu kwenzelwa ukuqinisekisa iqophelo eliphezulu ukuze ungeyeki uma
usufundwa futhi ukholakale.

Nakulolu cwaningo ngizokusebenzisa kokubili uhlaka lwensizakuhlaziya nohlaka

lwemicabango. Ukuze uma uhlaka lwensizakuhlaziya kukhona lapho lwehluleka khona
ukucacisa, lwelekelele uhlaka lwemicabango, lunjengoba lukhona olunye ulwazimagama
olungeke lwacaca kahle ekuchazweni. Ngaleyo ndlela imicabango izothathwa njengengxenye
yohlaka lwensizakuhlaziya, ayizimele yodwa.

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4. 6 Ukufundwa kolimi ngokwe-social constructivist.

Insizakuhlaziya i-social constructivist yaqanjwa ngumcwaningi waseRussia ogama lakhe

kunguVygotsky (1978). Yona futhi le nsizakuhlaziya ibuye yaziwe ngokuthi yi-socio-
historical theory. Umcwaningi uVygotsky (1978) uthi ukufundiswa kuyinto eyenzeka
ngesikhathi umuntu eyingxenye yomphakathi. Lowo muntu ebuka konke okwenzeka
emphakathini, ebuka ukuthi izinto zenzeka kanjani ngokwejwayelekile, nalowo ofundiswayo
kube khona akwaziyo ngalokho afundiswa ngayo. Kufanele kube yinto ake ahlangabezana
nayo endaweni ahlala kuyo.

UVygotsky (1978) ubuye akholelwe ukuthi umntwana ukuze akwazi ukufunda

akufundiswayo, ngokwejwayelekile nalowo ofundiswayo kuba khona akwaziyo ngalokho
afundiswa ngakho, kungaba okungumbhalo noma okungesiwo, kufanele axhumane nabanye
abantu, azi ngezinto ezimzungezile, futhi ezenzeka endaweni ahlala kuyo. Okusho ukuthi
uVygotsky (1978) uthi ugcizelela ubudlelwano phakathi kolwazi umfundi analo nosikompilo,
lapho efundiswa. Lokhu kusho ukukhula ekufundisweni uma umfundi ehlanganisa
usikompilo nolwazi olusha nolwazi abevele enalo ngalokho akufundiswayo, naye abambe
iqhaza kulokhu akufundiswayo. I-social constuctivist iyinjulalwazi ephathelene
nokufundiswa kugcizelelwa ukwakheka kolwazi kumuntu uma efundiswa:

“Whereas Piaget described the child as a little scientist, constructing an

understanding of the world largely alone, Vygotsky (1978, 1987, 1993) suggested
that cognitive development depends much more on interactions with people in the
child’s world and the tools that the culture provide to support thinking.Children’s
knowledge, ideas, attitude, and values development through interaction with
others”.
Woolfolk (1998, p.83)

Isicaphuno esingenhla ngokukaWoolfolk (1998) uchaza ingane njengochwepheshe omncane

eyakheka ngendlela eqonda ngayo umhlaba. UVygotsky (1978) yena ubeka umbono wakhe
uthi ukukhula kwengane inobudlelwano nabantu abayizungezile noma emhlabeni ehlala
kuwo, abantu abayizungezile yibo abayilekelela ngolwazi lwamagama nemvelaphi yawo.
Ngokuhlangana nabantu kuyisiza kakhulu ekutholeni ulwazi lwamagama. Ulwazi
lwamagama olunzulu yilo olwenza ulimi lomfundi lunothe.

Nakuzo izimo zokukhuluma umfundi uma ezoba nalo ulwazi lwamagama angeke abe nayo
inkinga, Naye uzothathwa njengompetha walolo limi. Umfundi ukuze athathwe
njengompetha wolimi, akufanele kube yinto aqala ukuyibona nokuyiqaphela esikoleni.

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Kufanele kube yinto aqala ukuyiqaphela esesekhaya, angatholakali esedideka. Okunye
abonakale ezisebenzisa ngendlela efanele, enokuphumelela. Uma esekwazi ukuzisebenzisa
ngendlela efanele eseyazi nemvelaphi yazo izimo zokukhuluma, nolimi luyathuthuka.

4. 7 Injulalwazi yokuzuzwa kolimi lwebele

U-Aitchison (1989) oyisazi solimi kuthi lapho ecwaninga impikiswano ethi ‘The articulate
mammal’ kunombuzo awubuzayo uthi ngabe ulwazi lolimi umuntu uluthola ngokwemvelo
njengasezinjeni uma zikhonkotha, noma kufanele umuntu alufunde ulimi njengokufunda
ukudlala umculo. Abanye bathi ingane ifunda ulimi ezithola ikhula phakathi kwabantu
abalukhulumayo. Kodwa umbuzo ulokhu umile ukuthi kwenzeka kanjani?

NgokukaChomsky (1965) izingane zizalwa zinalo ufuzo olutshalwe ezingqondweni zazo

ngolwazi lolimi. Uqhubeka athi ingqondo inezitho zomqondo ezibhekene nomsebenzi
wokuqapha lokhu engqondweni. Okunye okuhlaba umxhwele ngolwazi lolimi ukuthi ingane
ayilufundi ulimi noma ikanjani. Ilufunda ngendlela yokulingisela abaseduze kwayo.

Ingane iyababuka njalo abantu abadala lapho bekhuluma, izothi isuka ngelinye ilanga uyizwe
isiphahluka ikhuluma igama obungalilindele ukuthi lingakhulunywa yiyo. Ngokwenza
kanjalo ingane isuke ifunda ulimi. Emphakathini othi uma ukhuluma uvamise ukusebenzisa
izimo zokukhuluma ingane kubalula ukuthi ngesikhathi kukhulunywa nayo icoshe ikhulume.
Ngokwenza kanjalo ulimi luyakhula luthuthuke.

U-Aitchison (1989) uthi ulimi luthuthuka ngesikhathi esifanayo ezinganeni umhlaba wonke.
Lokhu kuchaza ukuthi ulimi luqala ngokwemvelo ezinganeni njengawo wonke amazinga
okukhula enzeka ngokwemvelo kanjalo nolwazi lwamagama luyakhula enganeni ngokukhula
kwayo. Ulwazi lolimi nalo lulandela iphethini yemvelo enezigaba zayo zolwazi lolimi
ezilandelwayo. Lezi zigaba azinamgomo othile eziwulandelayo njengoba unjalo
zingaguquguquki ngendlela ezithuthuka ngayo enganeni kuye ngokwehluka kwaleyo naleyo
ngane.

U-Aitchison (1989) ubuye athi uma ingane ikhula ngokweminyaka nolwazi lwayo lolimi
luyakhula. Lokhu kungumphumela owenziwa izinjulabuchopho zolimi uma zisebenzisa i-
MLU ngokuhunyushwa okusho ukuthi (mean length utterance) eyenziwa uma kuhlolwa
ukuthi ingane iyakwazi yini ukuphimisela amagama ngendlela enhle, yakhe nemisho

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isebenzisa izivumelwano ngokuyikho. Kwesinye isikhathi amagama esuke iwaphimisa
kusuke kuyizo izimo zokukhuluma. Ngesikhathi izabalaza ukuphimisa nolwazi lwamagama
engqondweni yengane kuyakheka, futhi luya ngokukhula usuku nosuku. Ukukhula kolwazi
lolimi nolwazimagama luyathuthuka enganeni.

4.8 Izinsizakuhlaziya ezimayelana nokufundiswa kolimi.

Ukufundiswa kwezimo zokukhuluma kungenye yezinto ezisemqoka ekufundeni ulimi. Lapha

ngizoxoxa kancane ngokushiwo izinsizakuhlaziya eziningi ezicwaninga ngokuthi umuntu
ngabe ulufunda kanjani ulimi. Lezi zinsizakuhlaziya zibheka ukuthi umntwana omncane
ulufunda kanjani ulimi.

UBohannan (1993) bacishe bakhulume okufanayo benoCazden, (1992) ngezinkolelo zama-

constructivist bathi ingane ifunda kangcono ulwazi lwamagama uma ibamba iqhaza. Lapho
izama ukusebenzisa ulwazi lwamagama eluthola lapho ikhuluma nomphakathi ehlala nawo
noma nabazali bayo. UHarris benoHodges (1995) bona bathi umuntu ufunda ulimi ngenxa
yezinkolelo zama-constructivist, ngoba wona agcizelela ukuthi ingane ifunda kangcono uma
iyingxenye yokufundiswa, ngokuthi iveze ulwazi enalo eluthole ekhaya noma emphakathini
ehlala kuwo okunye futhi ngesikhathi ifundiswa nayo iba ibambe iqhaza elibalulekile
ekufundisweni kwayo. Ngokuthi ibuyele ekhaya iyobuza kubantu abadala kunayo futhi
abanolwazi olungcono ngemvelaphi yamagama athile asetshenzisiwe uma kwakhiwa izimo
zokukhuluma.

Okuchaza ukuthi ingane kumele ibe nolwazi eyakhela phezu kwalo. Okungukuthi ulwazi
eyakhela phezu kwalo, ulwazi ethi ingena esikoleni ibe seyinalo, nezinkolelo enazo, azithathe
kubazali nakumphakathi ephila ngaphansi kwawo. Isibonelo: uma ngizothatha isaga esithi
“Hamba juba bayokuchutha phambili”. Lesi saga kwabasaziyo sisebenza ngendlela yokuthi
uma ungumuntu ungajwayeli ukuhamba konakele ekhaya, ngoba phambili uyofika kubheda
kakhulu. Lokhu sekwaba inkolelo yomuntu okhuluma isiZulu uLimi lwaseKhaya,
nezehlakalo zemihla aye ahlangabezane nazo, konke lokhu kunomthelela omkhulu
ekufundisweni kolimi. Lokhu okushiwo uHarris benoHodges (1995) kubonakala kuliqiniso
uma sizobheka nakulo lolu cwaningo.

Nalokhu okuyizinkolelo ze-constructivist ngikubona kuhambisana nalokhu umcwaningi

akholelwa kukho, ukuthi nomfundi ufunda ulimi ngoba enezinkolelo ezithile akholelwa kuzo,
njengakuzo izimo zokukhuluma, okuyizaga izisho nezifengqo. Lezi zimo zokukhuluma

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osekukholelwa kuzo njengalesi sisho esithi “isihlahla kasinyelwa” esichaza ukuthi
ungabozonela kumuntu owusizo kuwe ngoba kusasa uzobuye uludinge usizo lwakhe. Lokhu
sekwaba yinkolelo enhle yokungazoneli kumuntu. Lezo zinkolelo okuyizo ezithathwa
njengomgwaqo wempilo yakhe. Okunye ngalezo zinkolelo zinjalo nje imvelaphi yazo isuka
emphakathini umfundi aphila nawo. Njengazo izimo zokukhuluma ziqala emphakathini
uzisebenzisa imvamisa enkulumeni yawo yansuku zonke.

Lokhu kuze kufakaziswa nawuBohannan (1993) benoCazden (1992) lapho bethi umuntu
ufunda ulimi ngokulukhuluma nabantu abalukhulumayo. Nazo izimo zokukhuluma umfundi
uzazi ngokuthi ahlale nabantu abazikhulumayo, yilapho-ke umfundi esezozazi. Ngibone
kulicebo elihle ukuthi uma esezazi ngokuphelele, kuhle kwazeke ukuthi umfundi ngabe
ekugcineni yini ayizuzayo. Ngabe ulwazi lolimi lomfundi luyathuthuka yini?

UVygotsky (1978) yena ubeka uthi ulimi lukhula kubamntwana ngokuthi ahlale nabantu
abadala abalwaziyo, bagqugquzelwe, bakhuthazwe, balekelelwe ekufundeni lolo limi.
Kubonakala kukhona ukuvumelana phakathi komcwaningi nokushiwo nguVygotsky (1998),
ngokuthi ulimi lukhula ngokuthi umntwana ahlale nabantu abadala abalwaziyo,
bamgqugquzele, bamkhuthaze, bamulekelele ekufundeni lolo limi.

Ngesikhathi befundiswa ulimi nezimo zokukhuluma okuyizaga, izisho nezifengqo zisuke

zikhona, njengoba ziyingxenye yolimi. Ngezinye izindlela kumele abantwana bazifunde futhi
bagqugquzelwe ukuba bazazi. Engikucwaningayo nginethemba lokuthi ekugcineni kuzovela.

UBlock beno-Israel (2005) bavumelana ngokuthi ama-behaviourists aphawula ngokuthi

umuntu ulufunda kangcono ulimi uma ephila kuleyo ndawo noma ekuleyo ndawo
okukhulunywa khona, kanti futhi ukuhlangana ngokukhuluma nabantu abakhuluma lolo
lulimi kwenza ukufundiswa kolimi kungabi nzima. UBohannan nabanye (1993) bakhuluma
okufanayo benoCazden (1992) uma bethi umuntu ulufunda ulimi ngokulukhuluma nabantu
abalukhulumayo. Ngiyavumelana nalabo chwepheshe bolimi ukuthi umuntu ulimi ulufunda
ngokulukhuluma nangokuzwa abantu ahlala nabo belukhuluma.

Nomfundi izimo zokukhuluma uzozicosha lapho kukhulunjwa, ngoba nazo ziyingxenye

yolimi, kungaba kusemndenini noma emphakathini ahlala nawo. Kuzoya ngokukhula
komfundi elalela, uzothi uma sekuyisikhathi sokuba aye esikoleni abesezifica lapho
seziyisifundo, sekufuneka aveze nemvelaphi yazo ukuthi zakheke kanjani. Uma umfundi

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eseyitholile imvelaphi yazo nokwakheka kwazo, ngabe yini ayizuzayo uma esezazi
ngokuphelele.

4. 9. Ulwazi lokufundwayo

Ukufundiswa kuyinto eyenzeka ekilasini. Kwenzeka phakathi komfundi nomfundisi.

Ngesikhathi umfundisi edlulisa isifundo, nomfundi esamukela. Yilapho-ke kuvela khona
ulwazi lokufundwayo, ulwazi lwesifundo umfundi aluthole emva kokufundiswa umfundisi
yilo olubizwa ngokuthi ulwazi lokufundiswa. Umfundi uma esefundile kuye kube kuhle
ukubonakala komphumela walokho akufundile. Lokhu okubanjwe umfundi ngesikhathi
efundiswa ngumfundisi, yikho qho lokhu okuthiwa ulwazi lokufundiwe.

Izimo zokukhuluma nazo ziyingxenye yezifundo ezifundiswa ngumfundisi. Kuye kube kuhle
uma umfundisi esezifundisile izimo zokukhuluma bese kuthi ofundiswayo ongumfundi abe
nalo ulwazi lwazo. Lolo lwazi akwazi ukulusebenzisa ngendlela efanele. Ulwazi lwezimo
zokukhuluma lubalulekile. Okwenza ngisho lokhu ukuthi izimo zokukhuluma uma
uzobhekisisa kahle. Ziyinto etholakala kuwo wonke umkhakha wokufunda ngingabala,
imibhalo, izinkondlo, ekusetshenzisweni kolimi, izindaba ezimfishane emanovelini
nasemdlalweni.

Uma uzoba nolwazi lokufundiswa zonke lezi zinto esengizibalile ngenhla, usuke usucebile
ngolwazi lolimi.Ulwazi lokufundiswa umfundi akalutholi esikoleni kuphela. Uyaluthola
emndenini nasemphakathini akhulela ngaphansi kwawo. Ngesikhathi umfundi esemncane
uzolalela indlela abaseduze kwakhe abakhuluma ngayo bese naye eqala ebalingisela.
Ngokukhula kwengane ilalele ilingisa, nolimi elukhulumayo luyakhula. Uthola ukuthi
umusho uzoqale awuphambanise okungaba mhlambe yisisho noma isaga nona yisifengqo.
Omlalele ngaleso sikhathi uzomtshela ukuthi akushiwo kanjalo, amlungise. Ngokwenza
kanjalo umntwana uyafunda.

Nalo singasho ukuthi luwulwazi lokufundiswa kolimi. Lolo lwazi yilo lolu engiludingayo
ekugcineni njengoba ngicwaninga ngaphansi kwesihloko esithi abafundi bazuzani
ngokufundiswa izimo zokukhuluma esizulwini uLimi lwaseKhaya. Umfundi uma esezazi
kahle izimo zokukhuluma, esazi nemvelaphi yazo. Yilapho kubonakala khona ukuthi
bazuzeni ngokufundiswa kwezimo zokukhuluma.

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4.10. Ukufundiswa ngolwazimagama (vocabulary)

Sengichazile ngenhla ngolwazi lokufundwayo manje sengizokhuluma ngokufundiswa

kolwazimagama. Uma kwakhiwa izimo zokukhuluma olimini lwesiZulu uLimi lwaseKhaya
kukhona okuyiwo akha izimo zokukhuluma. Ngibona kubalulekile ukufundiswa ngemvelaphi
yawo kuze kubonakale ukuthi abafundi banalo yini ulwazimagama oluphusile.

Olimini lwesiZulu uLimi lwaseKhaya ulwazimagama lubalulekile, ngoba igama negama

linencazelo yalo. Nakuzo izimo zokukhuluma umfundi uma enolwazimagama oluphusile
lowo mntwana usuke enonile ngolimi. Ukufundiswa ngolwazimagama kuyinto enhle kakhulu
futhi encomekayo. Ngesikhathi zifunda ngolwazimagama okuningi sekuzozizela okunjenge
mvelaphi yalelo gama.

4. 11. Ukufundiswa ngokubaluleka kolwazimagama

Ngokolimi lwesiZulu igama negama libalulekile. Isizathu esenza libaluleke ukuthi imvamisa
amagama amaningi asuke emumethe umlayezo noma isigameko esithile esenzeka
ngokuphindelela emphakathini.Yingakho ngizihluphile kulolu cwaningo ngokufuna ukwazi
ukuthi abafundi bazuzani uma befundiswa izimo zokukhuluma ngolimi lwesiZulu uLimi
lwaseKhaya. Nazo izimo zokukhuluma ziyingxenye yamagama abalulekile ngoba ziqukethe
lokhu kuceba kwesiZulu uLimi lwaseKhaya.

Yingakho kubalulekile ukufundiswa kwegama elisetshenzisiwe ekwakheni isimo

sokukhuluma. Ukufundiswa ngokubaluleka kwegama kuya ngokusetshenziswa kwalolo
lulimi wumphakathi. Ulimi lwakhiwe yinqwaba yamagama. Okunye ngolimi ukuthi
luyisilulu nenqola ethwele usikompilo. Lokhu kuze kufakaziswa nangu Patti (1991) lapho
egcizelela amandla nokubaluleka kolimi. Uthi ulimi indlela okukhulunywa ngayo, lusivezela
izinto ezazenzeka kudala eziliqiniso, ezazenzeka emphakathini njengazo izimo zokukhuluma.

Ukufundiswa ngolwazimagama kuyinto ebalulekile, okumele yenziwe ukuze abafundi

babone ubumqoka banoma yiliphi igama lesiZulu, ikakhulu lawo okuyiwona akhe izimo
zokukhuluma. Kungabi wukuthi izimo zokukhuluma nje kuphela. Nakuba zibalulekile
kodwa kufanele kwazekile ukuthi abafundi bazuzani ngokufundiswa izimo zokukhuluma
ngolimi lwesiZulu ulimi lwasekhaya.

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4. 12 Ukubaluleka kolwazimagama

Ukubaluleka kolwazimagama kubonakala kuyinto emqoka, ngoba ukwazi igama elilodwa

kukuholela ekwazini umusho wonke. Uma usuwazi umusho usuke usuqala ukwazi ulimi.
Okubalulekile kakhulu ngegama ukwazi imvelaphi yalo, phela olimini lwesiZulu igama
negama linencazelo yalo kanti futhi nemvelaphi yalo isuke ivele khona emphakathini.
Amagama asetshenziswa ngesikhathi sesigameko yiwo abalulekile, okumele umfundi awazi
ngokujulile.

Kungaba yisigameko thizeni esenzeka kuwo umphakathi. Nakuzo izimo zokukhuluma isimo
nesimo sinemvelaphi yaso, kungabe kwenzeka isimo esithile emphakathini. Lowo mphakathi
wasibukisisa wabe usuqamba isimo sokukhuluma kungaba isaga, isisho noma isifengqo.
Yingakho ngithi ngilubona lubalulekile kakhulu ulwazimagama ngesiZulu uLimi
lwaseKhaya.

4. 13 Ulwazi lokufundiswayo ngezimo zokukhuluma

Ulwazi lokufundiswayo ngezimo zokukhuluma nalo lubalulekile. Uma unolwazi olwanele

ngalokho okufundiswayo uyakwazi ukubhekana nanoma yisiphi isimo sempilo lapho ukhula.
Okunye ngokwazi lokhu okufundiswayo phela yikho okukuvula umqondo. Wazi ukuthi uma
wenza lokhu umphumela wakho yilo. Ukufundiswa akupheli, umfundi ufundiswa esemncane
aze abe mdala elufunda ulimi. Yingakho izazi zaze zathi imfundo kayiqedwa. Ulwazi
lokufundiswayo yilona olukucentela indlela eya empumelelweni.

UStrickland (2004, p. 86) uthi nanoma yini abantu abadala abayenzayo iyalekelela
ekukhuliseni ulwazi lolimi. Uthi futhi ikhaya linomthelela omkhulu ekulekeleleni ingane
ekukhuleni kolwazi lokufundiswa. UMcKeough nabanye (2006) uthi ukufunda izimo
zokukhuluma kungenye yezinto ezisemqoka ekhaya ekukhuliseni ingane, nalapho
ukuphumelela kwayo esikoleni kuqala khona. Lokhu okusho ukuthi ukuqala kokwazi
ukufundiswa izimo zokukhuluma akusewona umsebenzi owenziwa nguthisha kuphela
esikoleni. Kusukela ekhaya lapho ingane izalelwe khona, iye njalo ngokukhula ifunda
ukukhuluma nokulalela.

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4. 14 Ulwazi lwemvelaphi yamagama asetshenziswe ukwakha izimo zokukhuluma

Imvelaphi yegama ibonakala ibalulekile uma ngibheka ngasolimini lwesiZulu. Igama negama
linemvelaphi yalo. Ngoba ngisho igama lomuntu lisuke linomlando othile ngemuva.
Isibonelo, uma sithatha igama elithi uNtombikhona, uma ngibheka imvelaphi yegama
kunokwenzeka ukuba lo mndeni intombazane ibingaveli, ubuthola abafana bodwa uma
sekutholakala ingane yentombazane, usuzoqamba ingane uthi uNtombikhona, lapha usuke
usuchaza ukuthi nakulo mndeni ikhona intombi. Ngalokhu ngichaza ukuthi izimo
zokukhuluma nazo zakheke kanjalo. Lokhu okungemuva kwegama uthola ukuthi yikhona
qho okubalulekile.

Uma ngenza isibonelo sesaga esithi “Umvundla ziyowugqanda phambili” kubalulekile ukuba
abafundi bazi ukuthi yini umvundla? Ukwenzani ukunqanda? Yikuphi phambili? Nokuthi
kusuke sekwenzenzani uma sekushiwo lesi saga. Incazelo yalesi saga ithi umuntu uma
engezwa bemkhuza uyohlangabezana nenkinga enkulu phambili. Umvundla uhlobo oluthile
lwenyamazane. Ukunqanda ukubamba, kanti phambili indawo lapho obheke ngakhona uma
uhamba.

4.15 Ulwazi lwezimo zokukhuluma lwaphambilini nolutholwa esikoleni

Ulwazi lwezimo zokukhuluma lwaphambilini, nolwazi umfundi aluthola esikoleni kubukeka

kunobudlelwano obunzulu. Ulwazi lwezimo zokukhuluma umfundi asuke eluthole kubazali
bakhe ekhaya nalufunde kothisha esikoleni. Kunjalo nje lubalulekile lolu lwazi lwezimo
zokukhuluma Uma umfundi enalo ulwazi lwezimo zokukhuluma lwaphambilini, kubalula
kakhulu ukubamba ulwazi lwezimo zokukhuluma aluthola esikoleni.

Lokhu kufakaziswa nanguLapp nabanye (2005) lapho bethi uthisha eyedwa akakwazi
ukufundisa ingane izimo zokukhuluma, kodwa kudingeka ukuba umzali abambe iqhaza
elibonakalayo ukuba ingane ifunde izimo zokukhuluma. Abacwaningi abaningi
asebekuqinisekisile ukuthi ingane ethola usizo kumzali ekhaya ayijwayele ukuba nenkinga
esikoleni nasempilweni yayo yonke yokufunda. (Goodman, 1986; Morrow, 2006)

Uma sengibhekisisa izimo zokukhuluma ziyinkulumo eqala ekhaya, lapho umfundi

esemncane uma kukhulunywa kuba yinto ejwayelekile ukufakwa enkulumeni. Umfundi
ukhula ezikhuluma nakuba engazi ukuthi usebenzisa zona. Umfundi okhule ekhaya okuthi
uma kukhulunywa kusetshenziswe izimo zokukhuluma uzwakala nje olimini lwakhe,
luyanotha lujiye.

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4. 16 Isiphetho sesahluko

Uma sengiphetha kulesi sihloko, izimo zokukhuluma (izaga, izisho nezizifengqo) ziyinto
ebalulekile uma sizobheka imikhakha yonke yokufundiswa kolimi. Ngingabala imibhalo,
izinkondlo, ukusetshenziswa kolimi, inkulumo elungiselelwe, engalungiselelwe njalonjalo.
Konke lokhu ngesikhathi othisha befundisa baye bagqugquzele abafundi ukuba basebenzise
izimo zokukhuluma ukuze izindaba zabo zibe mnandi futhi zihehe, izwakale kahle kumuntu
owaziyo ngolimi lwesiZulu uLimi lwaseKhaya.

Ukwazi imvelaphi yamagama nokuba nolwazimagama kuholela ekwazini ulimi. Nakuzo

izimo zokukhuluma kubalulekile ukuba kwazeke imvelaphi yazo. Okunye futhi uma
uzokwazi izimo zokukhuluma kuholela ekucebeni ngolwazi lolimi lwesiZulu uLimi
lwaseKhaya. Yingakho ngithandile ukucwaninga ngaphansi kwalesi sihloko esithi, abafundi
bazuzani ngokufundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.

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ISAHLUKO SESIHLANU

5. OKUTHOLAKELE NGESIKHATHI SOCWANINGO

5.1 ISINGENISO

Kulesi sahluko kulapho ngikhuluma nothisha, okuyibona ababambe iqhaza kulolu cwaningo,
ngibheke kakhulu izimpendulo zabo, lapho ngibabuza imibuzo yezingxoxo, ukuze ngikuthole
kahle okuzuzwa ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi
lwaseKhaya. Lokhu ngikwenze ngokuthi baphendule imibuzo engumgogodla walolu
cwaningo engixoxa ngalo, ukuze ngikwazi ukuthola imibono eyahlukene kothisha.

Ngiphinde ngaya kothamela izifundo lapho befundisa emakilasini, ukuze ngizibonele mina
ngiphinde ngiqhathanise nalokhu okushiwo ngothisha, ngesikhathi sezingxoxo, ukuze
kubonakale kahle ukuthi ngabe yini ezuzwa ngabafundi uma befundiswa izimo zokukhuluma
ngesiZulu uLimi lwaseKhaya. Lowo nalowo thisha abeke ngakubonayo njengothisha. Lokhu
ngikwenze ukuze othisha bakhululeke ukuzikhulumela ngokuzimela mhlawumbe ngezinto
abangaziboni ngendlela efanayo, futhi ezingenzeki ngokufana.

Ngabuye ngayobabukela lapho befundisa emakilasini, inhloso yokubabuka befundisa izimo

zokukhuluma ngesiZulu uLimi lwaseKhaya, ukufuna ukubona ukuthi lokhu abakusho
ezimpendulweni zabo kuyenzeka yini, lapho sebefundisa. Nokwenza isiqiniseko socwaningo
sokuthi ngithole kahle konke okungamaqiniso okuzongiholela ekutholeni ukwazi ukuthi
ngabe yini le ezuzwa ngabafundi uma befundiswa izimo zokukhuluma. Konke lokhu
ngikwenze ngigxile emibuzweningqangi yocwaningo evezwe phambilini kulolu cwaningo.

Imibuzongqangi

(a) Othisha bayaziqonda yini izimo zokukhuluma?

(b) Ngabe abafundi bazifundiswa kanjani izimo zokukhuluma ikakhulukazi kubafundi

bebanga leshumi isiZulu uLimi lwaseKhaya?

(c) Ukufundiswa kwezimo zokukhuluma kunamphumela muni ekwazini nasekuthuthukiseni

ulwazi lolimi?

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Uhla lwemibuzo yezingxoxo / yenhlololwazi esakuhleleka:

- Ngabe usunesikhathi esingakanani ufundisa izimo zokukhuluma kuleli banga eliphakathi

nendawo ibanga leshumi (Grade 10)? Yikuphi osukufundile, mayelana nezimo zokukhuluma
kulesi sikhathi osunaso ufundisa kuleli banga?

- Abafundi ngabe bayazisebenzisa yini izimo zokukhuluma uma bebhala imisebenzi yabo
yesiZulu?

- Ake ungichazele ngezindlela zokufundisa ozisebenzisa uma ufundisa izimozokukhuluma

yingani usebenzisa lezi zindlela?

- Ngabe abafundi bayakuzwa yini uma usebenzisa lezi zindlela ozisebenzisayo?

- Bakwamukela kanjani ukufundiswa izimo zokukhuluma abafundi bakho? Chaza.

- Ulukhulisa kanjani ulwazi lokufundisa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya

kuleli banga?

- Yiziphi izinsiza ezisetshenziswa abafundi bakho ekuzicijeni ngezimo zokukhuluma?

- Uyabacacisela yini umehluko ngokwehlukana kwazo izimo zokukhuluma, abafundi bakho.

Kanjani?

- Bazazi kangakanani izincazelo zezimo zokukhuluma abafundi bebanga olifundisayo?

- Ubahlola kanjani ukuthi izimo zokukhuluma bayazazi? Chaza.

- Yini oyenzayo ukukhuthaza abafundi bakho ukusebenzisa izimo zokukhuluma emisebenzini

elandelayo:

* Indaba ebhalwayo.

* Inkulumo elungiselelwe.

* Inkulumo engalungiselelwe.

* Ukusetshenziswa kolimi.

* Ukukhuluma nje ekilasini?

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- Ngabe sewake waqeqesheka yini ngokufundisa izimo zokukhuluma kubafundi bebanga
leshumi? Uma ngabe wake waluthola yimuphi umehluko elawenza ekufundiseni kwakho
izimo zokukhuluma?

- Ngabe ucabanga ukuthi uqeqesho owaluthola lwakuhlomisa ngokwanele ekufundiseni

ukufundisa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya kubantwana bakho? Ake
uchaze.

- Ekufundisweni kwezimo zokukhuluma uyafinyelela yini ekufundiseni ngokuqondeka,

nokwakheka kwazo?

- Ngabe abafundi uma bephendula banalo yini ulwazi ngokwakheka nokuqondeka kwazo
izimo zokukhuluma.

- Yimaphi amasu owasebenzisayo ukucubungula imvelaphi yezimo zokukhuluma?

- Wenzenjani ukuqinisekisa ukuthi ulwazi oluthole ekucwaningeni ngemvelaphi luyiqiniso?

- Uyabanika yini abafundi ithuba lokuthi bahambe bayocwaninga ngemvelaphi yezimo

zokukhuluma?

- Wena njengothisha uyazisebenzisa yini ngokufanele izimo zokukhuluma ekuxhumaneni

nabafundi enkulumeni yansuku zonke?

- Ungakwazi yini ukufundisa nabanye abafundi bamanye amakilasi izimo zokukhuluma

ngesiZulu uLimi lwaseKhaya? Yiziphi izinto ozibona kufanelwe zilungiswe ngesikhathi
ufundisa?

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5.2 Izimpendulo zenhlololwazi yothisha abangabahlanganyeli

Lezi zimpendulo yizo ezizophendula umbuzongqangi wocwaningo othi abafundi bazuzani

ngokufundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya, ebangeni eliphakathi
nendawo okuyibanga leshumi. Izimpendulo ngizozihlela zibe ngaphansi kwezihlokwana
engizithathe kuyo imibuzo.

5.2.1 Kungabe usunesikhathi esingakanani ufundisa izimo zokukhuluma kuleli banga

eliphakathi nendawo ibanga leshumi. Yikuphi osukufundile, mayelana nezimo
zokukhuluma kulesi sikhathi osunaso ufundisa kuleli banga?

Uthisha uNtombi waphendula wathi:

Ngineminyaka emihlanu ngifundisa leli banga, kuningi kakhulu

esengikufundile ngezimo zokukhuluma selokhu ngaqala
ukufundisa. Okokuqala ngizibona zinemfundiso enhle kakhulu
kubafundi abasakhula, leyo mfundiso engabasiza empilweni yabo
njengabantu abasakhula.

Ngabe sengilandelisisa ngombuzo ukuze athi ukwenaba.‘Iyiphi le mfundiso engabasiza

empilweni yabo”? Uqhube wathi:

Izimo zokukhuluma kukhona eziphathelene nenhlonipho,

ukuganana, ukuphathwa komendo, ezixwayisayo njalonjalo. Ake
ngenze isibonelo ngalesi saga esithi umendo kawuthunyelwa
gundwane. Lesi saga sichaza ukuthi intombazane uma iyogana isuke
ingazi ukuthi emzini iyophatheka kanjani, kungenzeka iphatheke
kabi kanti futhi kungenzeka iphatheke kahle, imfundiso ekhona
kulesi saga eyokuthi intombazane uma ikhetha umendo ayokwazi
ukuthi ayazi ukuthi ilindwe yini phambili akube yinto eyaziyo.
Ngesikhathi ikhula intombazane lesi saga sikhulunywa
emphakathini, nencazelo nemvelaphi yaso kuyinto ekhulunywayo.
Nasesikoleni ifike ifundiswe ingane yentombazane ihambe
isiyogana ibe seyazi kahle into eyohlangabezana nayo phambili.
Intombazane ekhule isazi lesi saga ayivamile ukuba nezinkinga
emendweni wayo, ngoba isuke isilindele noma yini engenzeka
emendweni, okunye uthola ukuthi zikhona futhi ezinye izimo
zokukhuluma ezingaba yisisombululo uma isihlaselwa izinkinga
zomendo njengalesi sifengqo, umamezala wakhe yibhubesi
yisingathekiso. Lapho abantu sabukisisa ukwenza namandla
ebhubesi babe besakha lesi sifengqo.

Uthisha uSipho yena waphendula wathi:

Ngineminyaka emibili ngifundisa leli banga sengifunde okuningi ngoba izimo

zokukhuluma zikhuluma ngento eyayenzeka phambilini thina singakazalwa,

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sengazi ngisho imvelaphi yazo. Isibonelo njengalesi saga esithi impangele enhle
ngekhala igijima incazelo yaso ithi akusizi ukuba uthi ubona ingozi ukhale umi
ndawonye, kungcono ukhale ubaleka. Sisuselwe enyonini okuthiwa yimpangele
abantu bakuqala babuka ukwenza kwayo sokuthi ithi ikhala ibigijima, base
beqamba lesi saga. Isifundo esitholwa umfundi esokuthi uma ebona ingozi
makangami akabaleke. Kanti isibonelo sesisho ukubuya ngezandla ukubuya
ungaphethe lutho, nalapha abantu sabukusisa lapho umuntu ehamba abuye
ephethe into ngezandla zakhe omunye ehamba ebuya engaphethe lutho bese
baqamba isisho sokuthi uma ungaphethe lutho usuke ubuya ngezandla. Isifundo
esitholwa umfundi esokuthi uma kukhona lapho ehambele khona akufanele abuye
engaphethe lutho, nasempilweni yakhe nje umfundi kukho konke akwenzayo
kumele akuzuze abuye nakho ekhaya, kungenzeka kube yimfundo kumele
angabuyi ngezandla akabuye ephasile.

Uthisha uZama waphendula wathi:

Ngineminyaka elishumi nanye ngifundisa kodwa leli banga. Sengilifundise

iminyaka eyisikhombisa. Kuningi kabi engikufundile ngezimo zokukhuluma,
ngesikhathi ngifundisa, namanje ngiwuthisha kodwa kusekhona izimo
zokukhuluma, nami ebengingazazi engizithola ezincwadini bese ngiyazifundisa
nemvelaphi yazo. Isibonelo njengalesi saga esithi, imfene kayisilahli isiphongo
sayo, incazelo yaso ithi umuntu onesimilo esibi akakwazi ukwehlukana naso.
Lesi saga sisuselwe ekubukeni kwabantu bakudala ukwenza kwezimfene base
bekufanisa nokwenza kwabantu. Kulesi saga umfundi ufunda okuhle ukuthi
makathi esemncane enze kahle empilweni yakhe ngoba uma ethe esemncane
wenza kabi angeke kusavuma ukuba awuyeke loyo mkhuba wakhe omubi.
Isifengqo esithi Ngabe umthakathi akaseyukufa, lesi sifengqo umbuzombumbulu,
lapha abantu babukisisa ukwenza komthakathi ukuthi uphethe uyababulala
abantu wenza sengathi yena angeke afe. Kulesi sifengqo umfundi ufunda ukuthi
umgudu wempilo munye sonke sohamba ngendlela eyodwa yokufa.

Othisha bobathathu indlela ababephendula ngayo lo mbuzo bayabonakala ukuthi kuningi

ngempela asebekufundise abafundi, njengokuthi umfundi oyintombazane uma ekhetha
ukuyogana makazi ukuthi kusenokwenzeka kube nzima emendweni, makangabheki okuhle
kodwa okunye uma ebona ingozi makangami akabaleke, phela ingozi iyabalekelwa. Okunye
futhi ukuthi umfundi akafunde ukuziphatha kahle esemncane akhule nakho, makangazitsheli
ukuthi uzoziphatha kabi bese ethi uma esekhulile bese eziphatha kahle, isaga esishiwo
nguthisha uZama siyasho ukuthi ngeke usashintsha kokwenza usemncane. Ngokufundisa leli
banga izimo zokukhuluma.

Okokuqala ababanga nakho ukungabaza kukho konke abakushoyo. Okwesibili ngibabone

bekujabulela ukubuzwa imibuzo emayelana nezimo zokukhuluma engikuqaphelile kubo
bobathathu izibonelo zabo ezixwayisayo, lokhu okuhle kakhulu enganeni esakhula ukuba
yexwaye ukwenza izinto ezimbi isakhula. Okwesithathu ngibabone betshengisa nothando

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lokufundisa isiZulu uLimi lwaseKhaya, lokhu bakukhombise ngokuthi baphinde
bangivumele ukuba ngihambe nabo ngamunye ngiyobukela lapho befundisa emakilasini.

5.2.2 Abafundi ngabe bayazisebenzisa yini izimo zokukhuluma uma bebhala imisebenzi
yabo yesiZulu?

Uthisha uNtombi waphendula wathi:

Yebo bayazisebenzisa izimo zokukhuluma abafundi, ikakhulu uma

bebhala inkulumo imisebenzi yabo yansuku zonke, nakuba
bezisebenzisa kodwa bengayazi imvelaphi yazo, uthola ukuthi bazi
incazelo kuphela, kanjengalesi sisho esithi ukuba nesandla esilula.
Ukushesha ushaye. Abafundi bona bathi ukuba nesandla esilula,
okusho ukuntshontsha, bangabe besaqhubeka babhale nemvelaphi
yaso. Bona basuke beqinisile kodwa kungaba kuhle uma bengathi
uma bebhala izimo zokukhuluma babhale nemvelaphi yazo.
Kanjengakulesi sisho imvelaphi yaso abantu babukisisa ukwenza
komuntu lapho eshesha eshaya noma kungasafanele base besiqamba
lesi sisho, isifundo esitholwa umfundi esokuthi akufanele ube
nesandla esilula kungaba ukushaya noma ukuntshontsha. Kanti
nezifengqo nazo bayazisebenzisa njengalesi esithi umfundisi wakithi
ungumuntu omnandi yisifinyezo esichaza ukuthi umfundisi
ushumayela kahle noma ukhuluma naye ukuphendula kahle futhi
ungumuntu onamancoko uma uxoxa naye. Lesi sifengqo sifundisa
umfundi ukuthi kuba kuhle ukuthi uma ungumuntu ube mnandi kubo
kwabanye abantu.

Uthisha uSipho waphendula wathi kulo mbuzo:

Abafundi bayazisebenzisa izimo zokukhuluma, lapho bebhala

imisebenzi yabo yansukuzonke, nakuba abanye babo kuyinto
abangazihluphi ngayo, uthola kuthukela esebenzise isisho noma
yisifengqo okungenzeka ukuba wasizwa sifakwa othize enkulumeni,
emsakazweni noma kumabonakude. Isibonelo: ukwakha umuzi,
yisisho esichaza ukuganwa, umfundi umthola esesigaxa noma
yikuphi nje. Engabe esabheka ukuthi kufanele yini asisebenzise
lapho. Isibonelo sesaga esithi”ikhotha eyikhothayo engayikhothi
iyayikhahlela esichaza ukuthi umuntu usiza amsizayo ongamsizi naye
ngeke amsize.

Uthisha uZama waphendula wathi:

Mina abafundi bami bayazisebenzisa kakhulu izimo zokukhuluma

ekubhaleni imisebenzi yabo uma sebekuleli banga, isizathu esenza
lokhu ukuthi ngiziqala ukuzifundisa izimo zokukhuluma befika la
esikoleni abafundi. Phela ligotshwa liseva (ehleka). Abangakwazi
abafundi, ukwazi ngemvelaphi yezimo zokukhuluma, njengakulesi
saga esithi ukukhetha iphela emasini imvelaphi yaso abantu bakudala

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 babuka ukwenza kwabantu lapho benza amasi bethola ukuthi iphela
selingene kuwo, babengawachithi amasi kodwa babevele bakhethe
lelo phela bese bedla amasi kwazise phela ukuthi namaphela akuqala
ayengenabo ubutha njengawamanje. Lokhu bakwenza kakhulu uma
abafundi sebebhala umsebenzi engibanika wona ngithi umfundi
nomfundi akazibhalele yena yedwa. Ngihlangana nazo kakhulu izimo
zokukhuluma, uma sengibamakela indaba ebhalwayo. Ubathola
lapho-ke abafundi ngoba yilapho kufanele bakhiphe amangwevu
okubhala. Okungasho ukuthi kusendabeni ebhalwayo kuphela
nakweminye imikhakha nje ebhalwayo umfundi uyalutshengisa
ulwazi lwezimo zokukhuluma.

Othisha uma bephendula lo mbuzo, ezimpendulweni zabo kwakukhona ukuthi abafundi

bayazisebenzisa izimo zokukhuluma enkulumeni nasemibhalweni yabo. Nakuba
bezisebenzisa kodwa kukhona ukungabaza ukubaluleka kwazo. Ngikusho lokhu ngoba
empendulweni kaNtombi uthe abafundi bazi incazelo kuphela imvelaphi yazo into engaziwa.
Ngesikhathi bemaka njengothisha bayakwazi ukubona umsebenzi womfundi ngamunye.
Yilapho-ke umfundisi abona khona ukuthi umfundi wazi kangakanani ngezimo
zokukhuluma. Nothisha uSipho ufakazela uNtombi ukuthi abakhe bayathukela
ukuzisebenzisa. Naye uSipho ukuthi abafundi bakhe bazi kangakanani ubabona ngesikhathi
ebamakela le minye imisebenzi, Njengoba sebeke bakusho ukuthi izimo zokukhuluma
zitholakala kuyo yonke imikhakha yokufunda. Naye uthisha uZama uyasho ukuthi imvelaphi
yezimo zokukhuluma izingane zakhe kaziyazi, yingoba ngesikhathi ebamakela imisebenzi
enhlobonhlobo uyabona kukhona abazisebenzisayo nabangazisenzisi.

5.2.3 Ake ungichazele ngezindlela zokufundisa ozisebenzisa uma ufundisa izimo

zokuhuluma izimo zokukhuluma?

UNtombi wayephendule wathi:

Ukuthi mina ngiye ngiqale ngibuze abafundi imibuzo ngezimo

zokukhuluma ukuthi yini abafundi abayaziyo ngezimo zokukhuluma?
Bavamise ukuphendula ngezindlela ezingefani. Okunye uthi izaga,
izisho nezifengqo kanti omunye indlela okukhulunywa ngayo.
Omunye umbuzo ngiye ngibuze ngithi izimo zokukhuluma zikusiza
ngani? Nakuwo lo mbuzo omunye umfundi uye aphendule ngokuthi
zinothisa ulimi lwesiZulu, kanti omunye uthola ukuthi uphendula
ngokuthi zisiqwashisa ezintweni ezithize, kuleyo mpendulo ngibe
sengibuza ukuthi njengaziphi izinto? Lapha baye babale–ke bathi
njengokuvusa umuntu enze izinto ngesikhathi isibonelo inkonyane
ikhethwa kusakhanya lesi saga esichaza ukuthi yenza izinto
ngesikhathi esifanele.kanti ezinye zixwayisa ngengozi njengalesi
wogawula ubheke esichaza ukuthi wovula amehlo ungasebenzi

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 ngobuwula. Ngokubabuza lemibuzo inhloso yami ukubheka ulwazi
abanalo ngazo, bese ngiyaqala ukubafundisa sengibabonile ukuthi
bazi kangakanani ngazo njengokuthi ngibabuze ukuthi bazini
ngegama elithi izimo zokukhuluma, abafundi baye bangitshele
ngendlela bona abazazi ngayo izimo zokukhuluma. Uma
sebengichazele nami njengothisha ngiba sengibachazela ukuthi uma
sikhuluma ngezimo zokukhuluma sisuke sikhuluma ngani, bese
ngilandelisa ngomehluko okhona phakathi kwazo. Emva
kokubafundisa ngibe sengibanika umsebenzi abazowubhala umfundi
ngayedwa wokubabona ukuthi lokhu engibafundise kona bakuzwile
yini.

Uthisha uSipho waphendula wathi:

Mina ngiye ngifike sengizikhethele mina ukuthi ngithanda

ukufundisa ngani ngalelo langa kanjengokuthi namhlanje ngifuna
ukufundisa ngezisho ngifika nalo uhla lwezisho bese ngifundisa
ngazo ngize nganeliseke ukuthi abafundi bami bayazazi. Emva
kokwaneliseka ukuthi abafundi sebeyazazi izisho kahle bese
sengenza umsebenzi wokubahlola ukuthi lokhu engibafundise kona
sebekwazi kangakanani, nangelanga elilandelayo ngilandelise
ngokunye, kungaba yizaga, izisho noma yizifengqo.

UZama ngesikhathi ngimbuza yena waphendula wathi:

Indlela engiyisebenzisayo yokufundisa ngifike ngixoxe ngazo, ukuthi

kukhona into okuthiwa izimo zokukhuluma kubafundi bami
ngibafundise izimo zokukhuluma, bese ngikhetha okukodwa
njengoba yizaga, izisho noma yizifengqo angikufundisi kokuthathu
ngelanga elilodwa, ngiye ngizihlukanise kuya ngokuthi namhlanje
ngifuna ukufundisani ngalelo langa. Ngizothatha isibonelo: ake ngithi
ngifuna ukufundisa izifengqo, ngizofundisa izifengqo nje zodwa,
njengokuthi chaza isifengqo isenzasasilwane kufa luphi udonsi
lwakho na? Umfundi usezochaza ukuthi lesi sifengqo imvelaphi yaso
kwathathwa izimpawu zomuntu zanikwa isilwane. Isizathu esenza
ngenze kanje ukuthi ngiye ngithande ukuthi uma ngifundisa into
ngingene kuyo ngigxile ukuze izwakale kahle kubafundi

Kulo mbuzo indlela abaphendule ngayo othisha babonakalisile ukuthi umuntu nomuntu
ngabe isifundo sakhe sezimo zenkulumo usihambisa kanjani kubafundi. Okubonakalayo lezi
zindlela zokufundisa abazisebenzisayo yizo ezisetshenziswa ngothisha uma befundisa.
Umehluko okhona kubo ukuthi uthisha wokuqala okunguNtombi yena waqala ngokubabuza
imibuzo efana nalena yini abayaziyo abafundi ngezimo zokukhuluma? Omunye umbuzo uthi
zibasiza ngani izimo zokukhuluma?

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Uthisha wesibili okunguSipho yena kwaba nguye ohlela uhlu lwezimo zokukhuluma bese
enika abafundi ithuba lokuthi abazifundele zona baze bazazi, bafunda bengamaqembu, uma
sebelwazi lolo hlu bese kuba ima bezoxoxisana ngawo.

Uthisha wesithathu okunguthisha uZama naye abafundi bakhe ubanika uhlu lwezimo
zokukhuluma azichaze ukuthi zihlukene kangaki njengoba zihlukene kathathu kuyisaga,
izisho nezifengqo bese eqala efundisa ngasinye. Ngabe sengidlulela embuzweni olandelayo:

5.2.4 Ngabe abafundi bayakuzwa yini uma usebenzisa lezi zindlela ozisebenzisayo?
Uthisha uNtombi waphendula wathi:

Yebo bayangizwa ngoba sisuke siphendulana nabo, ngaphambi

kokuba ngibafundise, njengokuthi ngikhiphe isaga, isisho noma
isifengqo bese abafundi besichaza kanjengakulesi sifengqo
ngiyayithanda le mbali uphawu, lesi sifengqo sichaza ukuthi
uyayithanda le ntombi, kulesi sifengqo imbali imele intombazane.
Abafundi batshengisa ukuthi bazwile, ngesikhathi sifunda ekilasini
ngoba ubezwa sebesisebenzisa abafundi babafana lesi sifengqo uma
bebodwa. Kanti futhi noma sebebhala imisebenzi yabo yansuku
zonke ngiye ngibabone uma sengibamakela ukuthi bazisebenzisile,
nakuba bengeke baye ngxanye bengemanzi. Kukhona labo obonayo
nje ukuthi kusemnyama kubo, kuthukela besisebenzisile isimo
zokukhuluma emsebenzini yabo.

USipho waphendula wathi:

Bayangizwa abafundi ngoba engibafundise kona imvamisa ngiye

ngithuke sengihlangana nakho, sebekusebenzisile emisebenzini yabo
abayibhalayo, lokhu ngikubona lapho ngibamakela imisebenzi yabo,
enjengokubhalwa kwendaba. Kanti futhi noma bekhuluma nje baye
batshengise enkulumeni yabo ngokuthi bathi ukuzifaka uma
bekhuluma.

Kanti noZama wayephendule wathi:

Bayangizwa abafundi bami engiye ngibone ngakho ukuthi

bayangizwa yindlela ababuza ngayo, baye babe nemibuzo eminingi
njengakulesi sisho esithi itshe selome inhlama, abafundi babuza bathi
yini inhlama? Ngibaphendula ngokuthi uma ugaya umbila omanzi,
uhlangana ube yinto emhlophe, leyonto kuthiwa yinhlama. Yikho-ke
okoma etsheni uma sekunesikhathi kungagaywa. Ngokubachazela
kwami ngiye ngibone nokuthi nolwazimagama lwabo luyathuthuka,
lokhu okuhle kakhulu kubo njengabantu abasakhula.

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Engakuqaphelayo kulaba bafundisi ukuthi bobathathu ngokwehlukana, uma bephendula
imibuzo bayiphendula ngelikhulu iqholo, baze benze nezibonelo. Uyababona ukuthi le nto
abayishoyo yinto abayenza ngempela. Okunye engikubona kuzuzwa ngabafundi
ulwazimagama oluthuthukayo kubafundi ngoba ngokubuza kwabo kanjena okusho ukuthi
amagama amaningi bazozazi izincazelo zawo. Emva kwalo mbuzo ngabe sengidlulela
embuzweni olandelayo

5.2.5 Bakwamukela kanjani ukufundiswa izimo zokukhuluma abafundi bakho? Chaza

Uthisha uNtombi wawuphendula lo mbuzo wathi:

Abafundi bami bayakuthokozela ukufundiswa izimo zokukhuluma.

Baze bazisholo bona ukuthi izimo zokukhuluma bazincela ebeleni
komama babo, okuchaza ukuthi izimo zokukhuluma bathi beqala
ukufunda ukukhuluma zabe zisetshenziswa ngumphakathi nemindeni
abakhulela ngaphansi kwayo. Yisho sebebhala umsebenzi abaningi
bayathola.

NoSipho wayephendula wathi:

Abafundi bazamukela kahle impela izimo zokukhuluma, lapho

ngibafundisa, ngiye ngibone indlela abathula ngayo belalele,
etshengisa ukuthi bayalalelisisa futhi noma sengibabuza ngokubanika
umsebenzi baye bayiphendule ngendlela, nakuba bengephendule kahle
bonke, kodwa abaningi bayathola impela.

Kanti noZama wayephendule ngokuthi:

Abafundi bami bakujabulela kakhulu ukufundiswa izimo

zokukhuluma. Ngesinye isikhathi bayathanda ukudlala ngazo, lapho
bekhuluma bebodwa, njengokuthi uma omunye engenzanga kahle
ubathola sebethi: phela loyo uyilesi esathunywa ugwayi sabuya
neboza, okuchaza ukuthi uyisithutha. Ngisho sengibanika umsebenzi
emva kokubafundisa baye bathole impela.

Okubonakalayo ngezimpendulo engazithola kothisha bobathathu ngokwehlukana kwabo,

kwangicacisela ngokusobala ukuthi abafundi babo bayakuthanda ukufundiswa ngezimo
zokukhuluma. Uma ngizobheka empendulweni kaNtombi uyasho nokuthi abakhe abafundi
baze bakusho ukuthi izimo zokukhuluma bazincela ebeleni. Okuchaza ukuthi noma bezifunda
esikoleni kodwa baziqala ukuzifunda besesemakhaya besebancane, nakuba babengakazi
ukuthi ngabe sebesebenzisa izimo zokukhuluma bona babezitshela ukuthi bakhuluma
inkulumo ekhulunywayo nje emphakathini futhi ekhulunywa yiwo wonke umuntu.

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Uma ngibheka enkulumeni kaZama lapho ngabakhe abafundi wathi baze bazisebenzise lapho
bekhuluma bebodwa. Ngamanye amazwi abafundi babo izimo zokukhuluma akusiyo into
abayithatha njengento enzima ngoba noma bezisebenzisa, kodwa kumele kuvele ekugcineni
ukuthi ngabe yini abayizuzayo uma befundiswa zona ngesiZulu uLimi lwaseKhaya. Ngibe
sengidlulela embuzweni olandelayo ngifuna ukuzwa ukuthi othisha baphendula bathini kuwo.

5.2.6 Ulukhulisa kanjani ulwazi lokufundisa izimo zokukhuluma ngesiZulu uLimi

lwaseKhaya kuleli banga?

Uthisha uNtombi waphendula lo mbuzo wathi:

Olwami ulwazi ngilukhulisa ngokuthi ngifunde izincwadi

ezinhlobonhlobo zolimi lwesiZulu. Ngibuye ngihambe ngiyothamela
izifundo ezivame ukuhlelwa ngabaluleki bolimi lwesiZulu uLimi
lwaseKhaya.

Uthisha uZama wayephendule ngokuthi:

Mina ulwazi ngilukhulisa ngokuthi ngiye ngihambe ngiyothamela

izifundo ezihlelwa ngabeluleki bolimi lwesiZulu ngibuye
ngizifundele nezincwadi ezinazo izimo zokukhuluma njengencwadi
ebhalwe nguNyembezi noNxumalo INqolobane Yesizwe, nakuba
ingenazo izifengqo, kodwa izaga nezisho izibhale kahle kakhulu.

USipho waphendula wathi:

Mina ngingasho ukuthi ngicijeka usuku nosuku, ngoba uma

ngikhuluma ngingumuntu ovamile ukusebenzisa izimo zokukhuluma
noma sizihlalele nabanye ozakwethu besilisa siyazisebenzisa kakhulu
uma sizixoxela izindaba zethu, zobunsizwa nalapho ngiyakuthola
ukucijeka. Ngiya ekilasini sengiphethe izimo zokukhuluma ezintsha.
Ngizidlulisele kubafundi bami, ngaphandle kwalokhu esengikubalile
ngibuye ngifunde nezincwadi ezinhlobonhlobo zesiZulu ezinezimo
zokukhuluma, ngiphinde ngiyothamela izifundo zoSiba
okuyinhlangano yolimi lwesiZulu, kanti nabeluleki besiZulu baye
basihlelele indlela yokucobelelana ngolwazi singothisha bolimi
LwesiZulu.

Othisha bobathathu kulo mbuzo baphendula ngendlela ecishe ifane kodwa bephendula
ngokwehlukana nangezikhathi ezahlukene. Bathi ulwazi lokufundisa izimo zokukhuluma
balukhulisa ngokuthi bafunde izincwadi ezinhlobonhlobo ezinazo izimo zokukhuluma, Kanti
nabeluleki bolimi lwesiZulu baye babahlelele izifundo lapho othisha becobelelana khona
ngaso isifundo sesiZulu. Nakuba izimo zokukhuluma kungekho lapho zizimele khona
zodwa, bathi izimo zokukhuluma bazicosha zingaphansi kokusetshenziswa kolimi.

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Ngamanye amazwi othisha bafike bafunde ezincwadini baphinde bathamele nezifundo
ezihlelwe ngabeluleki besiZulu. Ulwazi lwabo lukhule baqambe bayaya kubafundi ekilasini
sebeyavutha bhe. Yingakho abafundi babo bekujabulela ukufundiswa izimo zokukhuluma.
Okuphawulekayo uma ngilalela enkulumeni yabo ngokwehlukana kwabo, ukucijeka ngezimo
zokukhuluma, abafundi kabacijeki endaweni eyodwa ziningi izindlela abacijeka ngazo
njengokuzicosha lapho bekhuluma nabanye njengoba eshilo uthisha uSipho ukuthi yena
ubuye azicosha nalapho ekhuluma nabangane bakhe, njengalesi sifengqo lowo ukhaliswa
usizi lwenjabulo yi-okzimoroni, kulesi sifengqo kusetshenziswa amagama anomqondo
ophikisanayo emshweni owodwa. Ngalesi sifengqo sisuke sifuna ukudlala ngamagama nje,
kodwa uma sengifika kubafundi ngibafundisa ngendlela yokuthi ulimi lwabo lunothe.

Lokhu kubalulekile ngoba nenqubomgomo yolimi lwesiZulu uLimi lwaseKhaya ye-CAPS

iyakubeka okumele kugxilwe kukho kanje;

Ulimi olunencazelo ecashile namasu obuciko bokukhuluma; Izaga,

izisho, izifengqo (isifaniso, isingathekiso, ukwenzasamuntu,
ukwenzasasilwane, ihaba, ukubhinqa, indida, i-okzimoroni,
anakhronozimu, uvuthondaba, upholavuthondaba, umbizi,
ukuhlanekezela), nakuba ulwazi lwalezi zimo zokukhuluma
lubalulekile, kumele lwethulwe kubafundi njengokuvela kwazo
emibhalweni yephrozi, yezinkondlo, emibhalweni yokuziqambela
engakholakali neyethula amaqiniso.

Okunye okuphawulekayo ukuthi neNqubomgomo ivumelana nami, ukuthi izimo

zokukhuluma kumele zifundwe ngabafundi, nakuba sihluka uma ithi azithulwe kubafundi
njengokuvela kwazo embhalweni yephrozi. Mina ngiyaphikisana nakho, ngibona kufanele
zifundwe nje njengazo zonke izifundo ngoba zibonakala zibalulekile kozifundayo. Umfundi
okumele ecijeke kuwo, wonke amakhono nakuzo izimo zokukhuluma okuyikhono lokulalela
nelokukhuluma, ikhono lokufunda nokubukela nekhono lokubhala nokwethula.

5.2.7 Yiziphi izinsiza ezisetshenziswa abafundi bakho ekuzicijeni ngezimo

zokukhuluma?

Uthisha uNtombi uze wathi:

Mina ngiyabayalela abafundi bami incwadi abangayisebenzisa

njengencwadi ebhalwe nguNyembezi noNxumalo esihloko sithi
INqolobane Yesizwe, kodwa uma sekufanele baveze imvelaphi
yezimo zokukhuluma ngiye ngithi abahambe bayofuna ulwazi
emakhaya.

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USipho waphendula wathi:

Mina ngiye ngiyithande kakhulu INqolobane Yesizwe. Ngoba iyona

nsizakufundisa engiyibona ifanele abafundi ngoba izihlele kahle
izimo zokukhuluma nakuba izifengqo zingekho kuyo. Okufike
kungichaze kakhulu ukuthi zihlelwe ngendlela ehlelekile isibonelo:
kukhona ezimayelana nomendo, njengalesi saga Umendo
ngumkhumulansika esiqondiswe entombazaneni ebikade
iliqhalaqhala lapho isivovekile emendweni. Ezimayelana
nokuphathwa kwemizi njengalesi esithi; igugu liyadonsiswana,
esichaza ukuthi abantu abaganene ukuze bahlalisane kahle kufanele
bazisane, bezwelane babambisane. Ezimayelana nobuqhawe
njengalesi “indoda ifela enkomeni esichaza ukuthi kufanele uzivikele
izinto zakho eziligugu. Njalonjalo

UZama naye waphendula ngokuthi:

Insizakufundisa engiyisebenzisayo izincwadi zesiZulu ikakhulu

incwadi INqolobane Yesizwe.

Kulo mbuzo othisha bangivezele isithombe sokuthi nakuba zingeziningi izincwadi ezinezimo
zokukhuluma, kodwa leyo ekhona bayaziyalela izingane ukuba ziyisebenzise njengensiza
yokufunda izimo zokukhuluma. Okunye engikuphawulayo ekuphendulweni kwalo mbuzo
ukuthi izimo zokukhuluma othisha abazisebenzise njengezibonelo zibukeka zinezifundiso
ezinhle kubafundi abasakhula. Ngabe sengidlulela embuzweni olandelayo.

5.2.8 Uyabacacisela yini umehluko ngokwehlukana kwazo izimo zokukhuluma abafundi

bakho uma ukwenza ubacacisela anjani?

Uthisha uNtombi waphendula ngokuthi:

Ngiyabachazela abafundi bami ngokwehlukana kwazo izimo

zokukhuluma ukuthi kukhona izaga, izisho nezifengqo. Izaga
ziyinkulumo ewumqondo ophelele, azidinge kusekelwa ngamagama,
ukuze zikhiphe umqondo ophelele, kaziguquki nenkathi kanti futhi
kaziyi ebunyeni nasebuningini isibonelo: inyathi iyaweya umuthi
sichaza ukuthi umfokazana weya abantu abangaphezu kwakhe. Izisho
zona ziyinkulumo edinga ukusekwa ngamagama ukuze kube
yinkulumo enomqondo ophelele, okunye ngezisho ziguquka
ngenkathi, ziba sebunyeni nasebuningini, isibonelo sesisho
ukubangwa nezibi sichaza ukugulela ukufa. Kanti izifengqo zona
ziwukudlalisela ngenkulumo othi uma uyilalela ingachazi lokho
ekushoyo, kodwa ibe isho okunye, isibonelo: lo mfana
uyisihlakaniphi umbhinqo kulesi sifengqo umfana usuke
engahlakaniphile, kodwa kusetshenziswa amagama asho into
ephambene nento oyishoyo kulesi sifengqo.

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UZama naye wayephendule wathi enkulumeni yakhe nami:

Ngike ngibachazele abafundi ukuthi izimo zokukhuluma zehlukene

kathathu kukhona esizibiza ngokuthi izaga, izisho nezifengqo.
Ngibazise ukuthi zithi zehlukene kathathu ngasinye sibe sinemisebezi
yaso esiyenzayo njengokuthi izaga zinemisebenzi eziphathelene nayo
njengezaga eziphathelene nofuzo isibonelo: ukhamba lufuza imbiza,
okuchaza ukuthi umntwana ufuza abazali ngobuhle noma ngobubi,
ezingokukhuliswa kwabantwana isibonelo: inyoni ishayelwa
abakhulu, sichaza ukuthi umntwana kufanele assize abazali bakhe
lokho akutholayo akwethule kubo. Impumelelo liqholo labazali.
Izisho nazo ziningi. Nezifengqo kanjalo. Ngiye ngibabone ukuthi
uma ngizihlukanisa lapho ngizifundisa baye baziqonde kangcono.

USipho waphendula ngokuthi:

Mina nangaphambili ngike ngasho ukuthi uma ngiqala ukuzifundisa

abafundi bami ngiqala ngokubachazela ngokwehlukana kwazo,
ukuthi kukhona izaga, izisho nezifengqo, bese kuyima ngiqala
ngigxila kokukodwa, ngoba phela inhloso yami ukuthi baziqonde
kahle futhi bangadideki.”

Othisha bobathathu bephendula ngokuhlukana kwabo kodwa baphendule ngezimpendulo

ezicishe zifane bathi bayabacacisela ngokuhlukana kwazo, ukuthi kukhona izaga, izisho
nezifengqo. Bathi izaga ziyinkulumo enomqondo ophelele, kaziguquki ngenkathi, kaziyi
ebunyeni nasebuningini, isibonelo: ukhuni luzala umlotha sichaza ukuthi umuntu oqotho
uzala umntwana ongelutho ongafani naye. Lesi saga kasiguquki sihlezi sinje kasisoze
saguquka.

Izisho ziyinkulumo engaphelele edinga ukusekwa ngamagama ukuze inike umqondo

ophelele. Zinjalo nje ziguquka nenkathi, ziba sebunyeni nasebuningini kanti izifengqo zona
ziwukudlalisela ngenkulumo, zithi zisho okunye zibe ziqonde okunye. Izimo zokukhuluma
zinjalo nje zinemisebenzi eziyenzayo kumuntu osaziyo isiZulu uLimi lwaseKhaya. USipho
uze wathi uke washo ukuthi yena uma ezifundisa uyazihlukanisa, akazifundisi ngelanga
elilodwa zonke. Ngoba zinemisebenzi eminingi eziyenzayo kumfundi, uma ezifunda.

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5.2.9 Bazazi kangakanani izincazelo zezimo zokukhuluma abafundi bebanga
olifundisayo?

Uthisha uNtombi waphendula wathi:

Abafundi bayazazi izincazelo zezimo zokukhuluma, ukuthi lesi isaga,

isisho noma isifengqo, nokuthi sichaza ukuthini, lapho sisebenzile
kulowo musho. Njengesifengqo, isihlonipho umsebenzi waso
ukubeka inkuluma ehlabayo noma ehayayo ngamazwi amnandi
isibonelo: ubaba usuthi, esikhundleni sokuthi ubaba udakiwe.

Uthisha uZama empendulweni yakhe wangiphendula kanje:

Abami abafundi banalo ulwazi ngezincazelo zezimo zenkulumo,

njengesisho esithi “ukuba limi mbili okuchaza ukuthi unamanga.
Isifengqo isenzasamuntu esithi nyawo zami ngibelethe esichaza
ukubaleka.

USipho wayephendule ngokuthi:

Abafundi bami bayazazi izincazelo zezimo zokukhuluma, ngiye

ngizame ngayo yonke indlela ukuthi ngibachazele ngendlela yokuthi
bazazi izincazelo, isibonelo sesifengqo isimeleli IBhayibheli
laphucwa abantu bakithi amasiko, sichaza ukuthi ibhayibheli lathatha
isikhala samasiko.

Kulo mbuzo othisha baphendule ngokuthi abafundi babo bayazazi izincazelo zezimo
zokukhuluma. Nakuba bengazazi zonke ngamanye amagama bayazama ukuzazi. Lokhu
okubalulekile ukuba abafundi bazazi izincazelo zezimo zokukhuluma, ngoba kubonakala
sengathi iyona incazelo, emumethe lokhu okuzuzwa ngabafundi uma befundiswa izimo
zokukhuluma.

5. 2.10 Ubahlola kanjani ukuthi izimo zokukhuluma (izaga, izisho, nezifengqo)

bayazazi? Chaza.

UNtombi wayephendule ngokuthi:

Mina ngibiza umfundi ngamunye ngithi akangenzele umehluko

phakathi kwezaga nezisho nezibonelo zakhona. Uma eke wakwazi
ukuwenza, yilapho-ke ngibona ngakho ukuthi umfundi useyazazi
izimo zokukhuluma.

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UZama waphendula wathi:

Mina abafundi engibafundisayo ngibahlola izimo zokukhuluma emva

kokubafundisa bese ngibanika isivivinyo ukuze ngibabone ukuthi
ngabe bangizwile yini ngesikhathi ngibafundisa.

USipho engxoxweni yakhe waphendula ngokuthi:

Mina ngiyabafundisa abafundi izimo zokukhuluma emva

kokufundisa ngibanika isivivinyo ukuze ngibabone ukuthi ngabe
bangizwile yini.

Ngamanye amazwi labo thisha bacishe benze into efanayo umehluko ukuthi izindlela
abezenza ngayo yehlukile, uma ngizobhekisa kuNtombi yena ubhekana nengane ngayinye
kanti uZama noSipho bazibhalisa isivivinyo, uma sebemaka bamaka umsebenzi wengane
ngayinye.

Umehluko okhona ukuthi uthisha uNtombi usebenzisa ingxoxo, umfundi nomfundi ubhekana
nemibuzo azoziphendulela yena ngomlomo wakhe. OSipho noZama babhekana nomsebenzi
wengane ewubhalile. Uma ngibheka inqubomgomo yezilimi yeCAPS ithi abafundi kumele
bahlolwe kuwo wonke amakhono abekelwe ukufunda njengekhono lokulalela nokukhuluma,
elokufunda nokubukela nelokubhala nokwethula. Lokhu engingakuzwa kothisha bekusho.

5.2.11 Yini oyenzayo ukukhuthaza abafundi bakho ukusebenzisa izimo zokukhuluma

emisebenzini elandelayo;

- Indaba ebhalwayo.

Uthisha uNtombi naye waphendula kanje;

Ngiyabakhuthaza abafundi ukuthi uma bebhala indaba kumele

basebenzise izimo zokukhuluma ukuze indaba abayibhalayo izoheha
lona ozoyifunda.

Uthisha uZama lo mbuzo wawuphendula wathi:

Abafundi ngihlala ngibakhuthaza ukuba bazisebenzise izimo

zokukhuluma mabangazigcini, ngokukhuluma ngazo lapha ekilasini.

USipho wawuphendula lo mbuzo wathi:

Mina indlela engibakhuthaza ngayo ngize ngingabavumeli abafundi

ukuthi, benze imisebenzi yabo zingabi bikho izimo zokukhuluma
ikakhulukazi indaba ebhalwayo.

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- Inkulumo elungiselelwe.

Uthisha uNtombi wabuye waphendula wathi:

Umfundi nomfundi ngiye ngimkhuthaze ukuthi uma esho inkulumo

elungiselelwe kumele azifake izimo zokukhuluma ukuze inkulumo
yakhe umfundi izwakale kahle, ibe mnandi izoyize.

UZama kulo mbuzo wayewuphendule wathi:

Ngiyabatshela abafundi bami ukuthi uma beyokwenza

amalungiselelo enkulumo elungiselelwe, mabangakhohlwa ukufaka
izimo zenkulumo ukuze inkulumo yabo izolaleleka ihehe kwabazobe
beyilalele.

Wayephendule wathi uSipho kulo mbuzo:

Abafundi bami ngiyabakhuthaza ukuthi uma benza inkulumo

elungiselelwe kuba kuhle kakhulu ukuthi ngesikhathi belungiselela le
nkulumo baqikelele ukuthi nazimo zokukhuluma bayazifaka kuleyo
nkulumo yabo, ukuze izwakale kahle kozoyilalela.

- Inkulumo engalungiselelwe.

Uthisha uNtombi lapha waphendula wathi:

Ngiyabakhuthaza futhi abafundi bami ukuthi uma benza inkulumo

engalungiselelwe mabasebenzise izimo zokukhuluma.

UZama waphendula wathi:

Nasenkulumeni engalungiselelwe nakhona ngiyabatshela abafundi

ukuthi inkulumo engalungiselelwe iba mnandi uma inongwe ngezimo
zokukhuluma. Okunye umfundi uma ezononga inkulumo
engalungiselelwe ngezimo zokukhuluma utshengisa ubuhlakani
obukhulu, nokuceba kwenkulumo yakhe.

Uthisha uSipho wayephendule wathi:

Umfundi nomfundi uma ezokwenza inkulumo engalungiselelwe

kubalulekile ukuthi ngesikhathi ekhuluma azifake izimo
zokukhuluma ukuze thina esizolalela inkulumo yakhe siyizwe
imnandi

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- Ukusetshenziswa kolimi.

Uthisha uNtombi kulo mbuzo waphendula wathi:

Ekusetshenzisweni kolimi ngiyabakhuthaza ukuba bazisebenzise izimo

zokukhuluma nakuba zingaphansi kokusetshenziswa kolimi.

Wayephendule wathi uthisha uZama kulo mbuzo:

Ngiyabachazela futhi ngibakhuthaze abafundi bami ngokuthi

mabajwayele ukuthi uma bebhala ukusetshenziswa kolimi
basebenzise izimo zenkulumo .Mabakhuthale nokufunda
ukusetshenziswa kolimi ngoba yikhona lapho kutholakala ngakhona
izimo zokukhuluma.
USipho waphendula kanje:

Ngiyabatshela abafundi ukuthi uma ubhala umsebenzi ongenazo

izimo zokukhuluma, awuhlukile nomuntu ohamba nqunu
ongambethe izingubo, ngoba izingubo yizo ezikwenza ukuba abantu
baheheke bathande ukukubuka ngoba ugqoke kahle, nawo umsebenzi
ohlotshiswe ngezimo zokukhuluma uyamheha kumuntu owufundayo
ngobumnandi bolimi olunothiswe izimo zokukhuluma, uzwakale
kahle kolwaziyo ulimi lwesiZulu

- Makukhulunywa nje ekilasini.

Uthisha uNtombi wayephendule wathi:

Enkulumeni yabo abafundi yansuku zonke nakhona ngiyabakhuthaza ukuba

bazisebenzise.

Uthisha uZama waphendula wathi:

Abafundi bami ngiyabakhuthaza ngokuthi uma bekhuluma nsuku

zonke kumele basebenzise izimo zenkulumo. Isibonelo: ukushaya
ngoCetshwayo, lesi isisho esichaza ukuhamba phansi ngonyawo
ungafake zicathulo Nesifengqo esenza inkulumo yakhe ibe nesi zotha
isibonelo: umuntu olidliwa, lesi isifengqo isihlonipho esichaza ukuthi
umuntu ulibhimbi lapho kuculwa.

USipho wayephendule wathi kulo mbuzo:

Ngiyabakhuthaza abafundi bami ukuthi uma bekhuluma ekilasini

mabazisebenzise izimo zokukhuluma kube yinto abayijwayelayo.

Okubonakalayo kulezi zimpendulo zabafundisi, kuzwakala kuyinto abayenzayo nsuku zonke

ukukhuthaza abafundi ukuba basebenzise izimo zokukhuluma. Okufike kube ngumbuzo kimi

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ukuthi uma sebezisebenzisile kuyo yonke le mkhakha yokufunda yini le abayizuzayo,
ezobasiza ekuthuthukiseni ulwazi lolimi lwesiZulu uLimi lwaseKhaya.

Ngamanye amazwi izimo zokukhuluma zibonakala sengathi ziyinto ebalulekile kakhulu uma
ngabe othisha bezokhuthaza abafundi ukuthi kuyo yonke imikhakha yokufunda kumele
bazisebenzise, uma ngibheka isibonelo sikathisha uZama sesisho esithi ukushaya
ngoCetshwayo kubonakala kuba khona okuvelayo okungumlando wokuthi, ngesikhathi
senkosi uCetshwayo kwakuhanjwa ngezinyawo. Lokhu okungumlando omuhle kumfundi
ukuthi mabazi ukuthi kuvelwaphi ngempilo.

5.2. 12. Ngabe sewake waqeqesheka yini ngokufundisa izimo zokukhuluma kubafundi
bebanga leshumi, uma ngabe wake waluthola yimuphi umehluko elawenza ekufundiseni
kwakho izimo zokukhumula?

UNtombi kulo mbuzo uphendule ngokuthi:

Ngaqeqeshwa ukufundisa isiZulu uLimi lwaseKhaya, angikaze

ngithole uqeqesho oluqondene nezimo zokukhuluma kuphela, izimo
zokukhuluma ngesikhathi ngizifunda zazingaphansi komkhakha
wokusetshenziswa kolimi noma ukubhalwa kwemibhalo.Yilapho-ke
ngangizithola khona izimo zokukhuluma, uma ngikhumbula kahle
ngiseseNyuvesi akukho lapho okwake kwathiwa namhlanje sizofunda
ngezimo zokukhuluma ngangizithola uma sizofundiswa ngemibhalo
efana nezinkondlo.

Uthisha uSipho waphendula kanje:

Uqeqesho engaluthola aluzange luqonde ngqo ukuthi ngiqeqeshelwa

ukufundisa izimo zokukhuluma ebangeni leshumi, kodwa
ngaqeqeshelwa ukufundisa isiZulu uLimi lwaseKhaya, ngokuthi
izimo zokukhuluma ziyinto ethanda ukusetshenziswa kakhulu
olimini lwesiZulu, emibhalweni enhlobonhlobo ngingabala
izinkondlo, kumanoveli nasemdlalweni, ngesikhathi ngithwasela
ubuthishela eNyuvesi, ngangizithola nazo sezingena oqeqeshweni
lwami.

UZama waphendula kanje:

Mina engingakusho ngoqeqesho lwami lokufundisa izimo

zokukhuluma ngaqeqeshwa nakuba zona kungazange kugqame
ukuthi sengiqeqeshelwa ukufundisa izimo zokukhuluma nje
kuphela, kodwa zazicashiswe ngaphansi kokusetshenziswa kolimi.

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Lokhu okushiwo ngothisha la kusicacisela ngokusobala ukuthi izimo zokukhuluma
zibalulekile. Ngamanye amazwi ngisho ungathinta noma yikuphi olimi lwesiZulu uzithola
zikhona. Uma zibaluleke kangaka ngabe yini ezuzwa ngabafundi uma befundiswa zona?
Indlela othisha abaqeqeshwe ngayo kuzwakala kuyiqiniso ngoba nami uqobo kangikhumbuli
ngiseNyuvesi ngiqeqeshelwa ukufundisa izimo zokukhuluma engikukhumbulayo sasizithola
uma kufundiswa ukusetshenziswa kolimi.

Yingakho ngithe angisukume ngenze lolu cwaningo ukuze nobengaboni avuleke amehlo
abone ukuthi kukhuna okubalulekile okusalayo, okufanele engabe nako kuyabalwa ohlwini
lwezinto ezibalulekile olimini lwesiZulu uLimi lwaseKhaya okufanele engabe abafundi
bayakuthola, okufike kumangaze kakhulu ukuthi lezi zimo zokukhuluma zibukeka
zibalulekile kakhulu ngoba zitholakala kuyo yonke imikhakha efundwayo olimini lwesiZulu.

5.2.13 Ngabe ucabanga ukuthi uqeqesho owaluthola lwakuhlomisa ngokwanele

ekufundiseni ukufundisa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya
kubantwana bakho? Ake uchaze.

UNtombi waphendula wathi kulo mbuzo ngesikhathi ngixoxa naye:

Uqeqesho engaluthola eNyuvesi lwangihlomulisa ngokwanele,

ngokubuka kwami ngoba nakhu ngiyakwazi ukufundisa abafundi
basiphase isiZulu, nakuba kungekho lapho kuthiwa manje
sengiqeqeshwa ngezimo zokukhuluma.

Uthisha uZama waphendula kanje:

Mina uqeqesho engaluthola eNyuvesi lwangihlomulisa kakhulu
ngoba uma ngifundisa umfundi isiZulu uLimi lwaseKhaya, akakaze
angenzi kahle ekupheleni konyaka.

USipho waphendula wathi:

Ngaluthola lona uqeqesho futhi engicabanga ukuthi yilona lona

oluphezulu noma oluphakeme, ngikusho lokhu ngoba abami abafundi
abakaze basifeyile isiZulu selokhu ngaqala ukusifundisa, Uma
ngikhuluma ngesiZulu ngisibala nazo izimo zokukhuluma ngoba
zibonakala zisebenza kakhulu kulolu limi lwesiZulu.

Uma bephendula othisha kulo mbuzo kuyabonakala ukuthi baqeqeshiwe

ngendlela okwakuqeqeshwa ngayo, othisha abazoyofundisa isiZulu. Lena
ebonakala ingenakho ukunanakwa kwezimo zokukhuluma, engabutshengisi
ukubaluleka kwazo.

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5.2.14 Ekufundisweni kwezimo zokukhuluma uyafinyelela yini ekufundiseni
ngokuqondeka, nokwakheka kwazo?

UNtombi waphendula wathi:

Mina engizokusho ngokuqonda nokwakheka kwezimo zokukhuma

yinto engingakaze ngifundise ngayo.

UZama ephendula lo mbuzo wathi:

Kungabe ngikhuluma iphutha uma ngingathi ngake ngafundisa

ngokwakheka kwazo izimo zokukhuluma.

USipho waphendula wathi:

Selokhu ngaqala ukufundisa angikaze ngifinyelele ekufundiseni

ngokuqonda izimo zokukhuluma nasekwakhekeni kwazo, futhi yinto
engekho nasezintweni ezibekelwe ukuba zifundiswe.

Kulo mbuzo othisha indlela abawuphendula ngayo batshengisa ukuthi abakaze bafundise
abafundi ngokwakheka kwezimo zokukhuluma. USipho uze uyasho nokuthi nasezintweni
ezibekelwe ukufundiswa ngothisha akukho. Bobathathu bakubeka ngembaba ukuthi abakaze
bakufundise ukuqonda nokwakheka kwezimo zokukhuluma. Lokhu okufike kungidide ngoba
inqubomgomo yezilimi yeCAPS iyazibeka izinto okumele kugxilwe kuzo njengokuqonda
izaga nezisho nokusetshenziswa kwazo, nakho kuyigxenye okumele kugxilwe kukho.

UCAPS (2006, P. 19) ikubeka kucace ukuthi abafundi kuleli banga kumele babonise ikhono
lokuhlolisisa indlela ulimi olusetshenziswa ngayo ukwethula amaqiniso nokuveza umbono
nokuveza incazelo eqondile negudliselayo nokuveza incazelo esobala necashile.

Umbuzo wami uthi uma othisha bengafundiswa ngedlela eyiyo ezoveza amaqiniso lawa
avezwa yimvelaphi yezimo zokukhuluma ukuze bakudlulisele kubafundi. Bona-ke abafundi
bazokuthola kuphi ukwazi incazelo esobala negudliselayo nencazelo ecashile esobala ngoba
abafundi abakwaziyo okuningi basuke bekufundiswa ngothisha babo.

5.2.15 Ngabe abafundi uma bephendula banalo yini ulwazi ngokwakheka nokuqondeka
kwazo izimo zokukhuluma?

UZama waphendula wathi:

Abafundi bami indlela abaphendula ngayo bayatshengisa ukuthi

bayazazi izimo zokukhuluma, nencazelo yazo. Lapho bebambeka

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 khona ukwazi ngokwakheka nokuqondeka kwazo. Mina
ngabafundisa kanje: umbuzo usuke uthe umfundi makasho incazelo
yesimo sokukhuluma esilandelayo kanje: isaga wogawula ubheke,
impendulo eyincazelo okuyiyo ezobhalwa ngumfundi usezothi,
kumele uvule amehlo ungasebenzi ngobuwula. Isisho ukuba nolimi
olumbaxa, impendulo ukuba liphixiphixi. Isifengqo lase likhalile
iwashi lempilo kaJama, impendulo yi anakhronizimu. Kufanele
bangazi abafundi ngokwakheka nokuziqonda ngoba mina angikaze
ngibafundise ngokwakheka nokuqondeka kwazo.

UNtombi lo mbuzo wawuphendula kanje:

Kangifinyeleli ekufundiseni ngokuqondeka nokwakheka kwazo.

USipho ephendula lo mbuzo wathi:

Angikhumbuli nangelilodwa ilanga lapho ngifundisa ngokwakheka

nokuqondeka kwezimo zokukhuluma.
.

Engikubalulile ngalo mbuzo ukuthi kwabona othisha babonakala bengenalo ulwazi

ngokwakheka nokuqondeka kwezimo zokukhuluma. Ngamanye amazwi umfundi onalo lolu
lwazi kungaba mhlawumpe wazitholela ekhaya lapho kukhulunywa. Lokhu okufike kube
yinkinga uma ngizobheka inqubomgomo yezilimi ibeka kanje:

Umfundi kumele abonise ikhono lokuhlolisisa indlela ulimi

olusetshenziswa ngayo ukwethula amaqiniso nokuveza umbono
nokuveza incazelo eqondile negudliselayo nokuveza nencazelo
esobala necashile. (CAPS, 2006, p.19)

Uma kuzoba khona abangakufundi abafundi okunjengokuqondeka nokwakheka kwezimo

zokukhuluma ngabe uzokwazi kanjani ukwethula amaqiniso umfundi, kunokwenzeka ukuthi
lokhu angakufundi ngendlela yikhona okumumethe amaqiniso, njengazo izimo zokukhuluma.
Okufike kube umbuzo ukuthi uma othisha bengafundiswanga ngakho ukuze badlulisele
kubafundi ngabe umfundi uzolibonisa kanjani leli khono elishiwo inqubomgomo yezilimi ye-
CAPS.

5.2.16 Yimaphi amasu owasebenzisayo ukucubungula imvelaphi yezimo zokukhuluma?

UNtombi waphendula ngokuthi:

Mina imvamisa abafundi uma ngibanike izaga nezisho, ukuthi

abahambe beyobuza emakhaya ngemvelaphi yazo, imvamisa baye
babuye nezimpendulo ezishaya emhlolweni. Yilapho-ke
sengizobheka encwadini ukuthi ngabe kuyahambisana yini.

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 Njengalesi sisho esithi siyobohla Manyosi incazelo yaso ethi
uchwensiswa ukwesutha nje koze kuphele isisu sithi ne emgogodleni.
Yisisho esavela ngoManyosi kaDlekezela waseMaMbatheni
okuthiwa wayeqeda imbuzi yedwa kodwa kamuva wayehlamuka
iNkosi yakhe uDingane esehamba noMpande.

UZama waphendula ngokuthi:

Ngifunda izincwadi zesiZulu lezi ezibhalwa ngabacwaningi,

nezibhalwa ngababhali asebabamkatshubomvu kwezokubhala yilapho
ngiyithola khona imvelaphi yezimo zokukhuluma njengayo
INqolobane Yesizwe, incwadi eyabhalwa nguNyembezi noNxumalo.

USipho wathi:

Isu engilisebenzisayo lokuthola imvelaphi yezimo zokukhuluma

ngiye ngifunde ezincwadini ngibuye ngixoxisane nabantu
asebekhulile ngifuna ukwazi ukuthi bona bazi kangakanani, engiye
ngikuthole ukuthi lmvelaphi eshiwo ngabantu abadala ithanda
ukufana nengiyithola ezincwadini, njengalesi sisho woze uyikhombe
inkosi incazelo yaso, woze uhlupheke uze wenze into engenziwa.
Imvelaphi yaso ukuthi abantu babukisisa ukwenzeka okwenzeka
emphakathini ukuthi inkosi kayikhonjwa angafa nokufa olokotha
angenza lokho.

Abafundisi bobathathu amasu abawasebenzisayo okucubungula imvelaphi athanda ukufana,

njengoba besebenzisa izincwadi nabantu abadala abaziyo ngolimi lwesiZulu. Lokhu okuhle
futhi okuyikho imvamisa okusetshenziswayo ngoba uma ubheka ababhali abaningi lokhu
abakubhale ezincwadini zabo nabo bakuthekela kubo abantu abadala. Kwesinye isikhathi
uthola ukuthi umbhali waleyo ncwadi kwayena akasekho emhlabeni kodwa izincwadi zakhe
zisasetshenziswa.

Nayo imvelaphi yezimo zokukhuluma kufanele ifunwe kubantu abadala abasenolwazi

lwesiZulu uLimi lwaseKhaya igcinwe ukuze nabafundi bakwazi ukuyithola, ngoba
kuyabonakala ukuthi imvelaphi yezimo zokukhuluma yiyo emumethe ubuhlakani
obabenziwa ngokhokho bethu. Okumele izizukulwane zifunde kubo ukuze ziphumelele
enkambweni yempilo yazo.

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5.2.17 Wenzenjani ukuqinisekisa ukuthi ulwazi oluthole ekucwaningweni ngemvelaphi
yezimo zokukhuluma nebala luyiqiniso?

UNtombi waphendula kanje:

Ulwazi olufika nabafundi ngiye ngenze isiqiniseko sokuthi

ngiyalubheka ezincwadini zabacwaningi, ukuthi ngabe luyilo yini
nembala imvamisa kuye kube yilona lona, njengolwazi lwemvelaphi
yezimo zokukhuluma, nakuba izincwadi ezinalolu lwazi zisembalwa
kakhulu.

UZama ngesikhathi ephendula lo mbuzo wathi:

Ngizibuzela ngokwami kwabanye othisha abanolwazi oluthe xaxa

kunolwami lwesiZulu, ulwazi lwemvelaphi yezimo zokukhuluma
ukuze ngithole isiqiniseko.

USipho yena waphendula wathi:

Ngiye ngifunde imibhalo nezincwadi zababhali asebemkatshubomvu

olimini lwesiZulu, abafana noNymbezi benoNxumalo (1997) incwadi
yabo esihloko sithi INqolobane Yesizwe.

Izimpendulo zothisha zicishe zifane nakuba bephendule ngezindlela ezahlukene. Bobathathu

babonakala bengabantu abakhuthele futhi abasithandayo isiZulu ULimi lwaseKhaya, ngoba
baze benze okungaphezu kwamandla abo ukuze basize abafundi babo. Ngokuthi bazihluphe
bayofuna ezincwadini izimo zokukhuluma, umsebenzi ozokwenziwa ngabafundi babo, baze
bafundise ngisho nemvelaphi yezimo zokukhuluma ekubeni zingabekiwe njengezifundo
okumele zenziwe ngabafundi. Okukhulu kunakho konke ukuthi le mvelaphi yezimo
zokukhuluma yiyona ebonakala sengathi yiyo eveza okuzuzwa ngabafundi uma befundiswa
izimo zokukhuluma.

5.2.18. Uyabanika abafundi ithuba lokuthi bahambe bayocwaninga ngemvelaphi yezimo

zokukhuluma?

UZama ubeke wathi:

Ulwazi lwemvelaphi yezimo zokukhuluma lutholakala kakhulu uma

nginike abafundi izimo zokukhuluma ukuba bayokwenza ucwaningo,
emphakathini abahlala kuwo. Engikunothisayo ukuthi zisembalwa
izincwadi ezikhuluma ngemvelaphi yezimo, ezifana neNqolobane
Yesizwe.

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UNtombi waphendula wathi:

Ngiyabanika abafundi ithuba lokuyokwenza ucwaningo

emphakathini abahlala kuwo.

Uthisha uSipho waphendula wathi engxoxweni:

Mina ukunika abafundi ukuthi bayothola ulwazi emphakathini iyona

ndlela engiyisebenzisayo futhi ngiye ngibone ingisebenzela kakhulu,
phela kuye kuthiwe indlela ibuzwa kwabaphambili, okuyibona
abahambi bayo.

Engikubalulayo ngempendulo yothisha, uma bethi bayabanika abafundi izimo zenkulumo,

ukuba bahambe bayokwenza ucwaningo ngemvelaphi yazo, ngihlanganisa nokuthi izincwadi
ezikhuluma ngemvelaphi yezimo zokukhuluma kazikho kahle, imvelaphi yezimo
zokukhuluma yaziwa ngabantu abadala, noma igcineke kubo njengoba sibathatha
njengenqolobane egcine amagugu esizwe. Lawo magugu asuke egcinelwe izizukulwane.

5.2.19. Ngabe wena njengothisha uyazisebenzisa yini ngokufanela izimo zokukhuluma

ekuxhumaneni nabafundi enkulumeni yansuku zonke?

UNtombi yena waphendula ngokuthi:

Mina ngiye ngizame ngazo zonke izindlela ukuthi uma ngikhuluma

nabafundi kube khona isimo sokukhuluma engisisebenzisayo, Inhloso
yami ngisuke ngifuna abafundi bami babonele kimi ngoba vele
abafundi bayathanda ukubonela kumuntu othile. Isibonelo uma
sengiqeda ukukhuluma nab obese ngithi indaba isibekelwe amazolo
sebeyazi abafundi ukuthi udaba seluguqile selubekelwe ikusasa. Mina
ngisuke ngisho isifundo ukuthi sesiyoqhubeka kusasa.

UZama waphendula lo mbuzo wathi:

“Ngiyazisebenzisa kakhulu izimo zokukhuluma, lapho ngikhuluma

nabafundi futhi sekwaba segazini, njengoba kuwulimi lwami, nabo
bazi kahle ukuthi ngeke sehlukane ngingazange ngisisebenzise isimo
sokukhuluma kungaba isaga, isifengqo noma isisho. Kanje laba
abangafuni ukwenza umsebenzi wami ngesikhathi ngizoke ngithi
ukubethusa ngoswazi lesi isifengqo isifenyiso. Ngisuke ngingeke
ngibethuse ngisuke ngizobashaya ngempela ngoba phela basuke
bengicasulile, kodwa ngithi ngizobethusa.

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USipho ephendula lo mbuzo uphendule kanje:

Mina iyona yinto eseyafana nokudla kimi ukukhuluma nabafundi

ngifake izimo zokukhuluma , nabo bazi kahle abafundi bami
njengokuthi uma umfundi ngimbona engathi uyavilapha ngivele
ngithi lowo ulivila elingelincane, lesi yisifengqo ukuvuma
ngokuphika, ngichaza ukuthi ulivila elikhulu, nabo abafundi ubabona
sebengilingisela abanye, lokho okungijabulisayo ngoba yilapho
ngibona khona ukuthi cha zingizwile impela. Kwabanye abafundi
kuye kube yinkinga ukusho incazelo, nakuba iningi labo lilandela

Engikuqaphelile uma ngibheka izimpendulo zabafundisi, ukuthi bayazisebenzisa izimo

zokukhuluma uma bekhuluma nabafundi, kodwa engikubalulile empendulweni yabo ukuthi
bathi abanye babafundi bavame ukuba nenkinga enkulu, uma sekufanele bakhiphe incazelo
yaleso simo sokukhuluma uthisha asisebenzisile. Angisakhulumi ngemvelaphi yaso
abakhwekazi impela.

Ngamanye amazwi nakuba bezifunda abafundi izimo zokukhuluma, akuzona zonke

abazaziyo. Okusho ukuthi nemvelaphi yezimo zokukhuluma ayaziwa yonke. Nothisha
bazama ngawo wonke amandla ukuba bazazi abafundi ngokuzisebenzisa kwabo uma
bekhuluma nabo.

5.2.20 Yiziphi izinto obona kufanele zilungiswe ngesikhathi ufundisa?

Uthisha uNtombi wathi:

Mina ngibona kufanele kulungiswe ngokuthi izimo zokukhuluma

zifundiswe ngendlela yokuthi umfundi azazi kahle, azi incazelo
nemvelaphi yazo, ngoba kumvelaphi yazo yilapho sithola khona
ubuhlakani nolwazimagama oluphusile. Umfundi uma esenalezi zinto
zombili usuke esenothile ngolimi.

UZama waphendula wathi:

Ngokufundiswa kahle kwabafundi ngezimo zokukhuluma mina

ngibona kukuningi abafundi abangakuzuza njengokuziphatha kahle
emendweni, nokuphathwa kwemizi. Ngisho unembeza wabafundi
ungavuseleleka, ngoba zikhona izimo zokukhuluma ezikuxwayisayo
ekwenzeni izinto ezimbi, ngokubuka kwami kumele kulungiswe
ukuthi kube umgomo nje wokuthi uma kufundiswa izimo
zokukhuluma ingashiywa imvelaphi yazo, ukuze kuvele lobu
buhlakani obabenziwa ngabantu bakuqala, khona umfundi naye
abuzuze lobu buhlakani. Buzomusiza uma ehlangana nezigqinamba
empilweni yakhe, isibonelo sesisho lona uthwala ishoba, esichaza
ukuziphakamisa, ubukele phansi abanye abantu. Umfundi lapha

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 usezofunda ukuthi kanti kubi ukubukela abantu phansi.
Usezoshintsha uma ngabe ungumfundi osuka emndenini onjalo.
Useyazuza njalo umfundi okuhle ngamanye amagama impilo yakhe
abeyiphila isiyashintsha.

USipho empendulweni yakhe ubeke wathi:

Ngokubuka kwami umlando namasiko abathile ugcineke kuzo izimo

zokukhuluma, kanti futhi zinjalo nje zicebisa ulimi lwesiZulu. Nalo
ulimi luyathuthuka uma kuzofundiswa abafundi ngazo izimo
zokukhuluma ngendlela efanele. Ukube kuya ngokuthanda kwami,
ngabe izimo zokukhuluma ziba yingxenye yesifundo olimini
lwesiZulu. Ukuze kungabi bikho umfundi ongeke azithola izimo
zokukhuluma , isibonelo sesisho esithi “ungayishayi ingede ngoju”
esichaza ukuthi bonakalisa ukubonga kwabakusizile, umlando walesi
sisho ingede inhlava, inyoni eholela ezinyosini, uma isikuholile
akukhombisi ukubonga uthi uma usudle uju wesutha bese uyishaya,
esikhundleni sokuthi uyibekele amaqhimiza izidlele kahle. Lona
umlando omuhle kumfundi ukuthi ngaso sonke isikhathi uma
kukhona omsizile makabonge phela.
Indlela othisha abaphendule ngayo lo mbuzo kuvele kwacaca ukubaluleka kokufundiswa
kwezimo zokukhuluma Uma zifundiswa abafundi nginethemba lokuthi nezinkinga ezingaka
ezikhungathe izikole eziningi, ezidalwa ukuphelelwa onembeza kubafundi zingancipha.
Ngokuthi abafundi bafundiswe izimo zokukhuluma, eziqondene nokuxwayisa abafundi
ukuthi bangenzi izinto ezingezinhle nezilihlazo.

Othisha bobathathu bakhuluma into ecishe ifane, nakuba ngangingababuzanga ngesikhathi

esifanayo, ngangibabuze ngezinsuku ezahlukene nesikhathi esahlukene.UNtombi wayethe
yena angathanda uma izimo zokukhuluma zingafundiswa ngendlela efanele ezoveza incazelo
nemvelaphi yezimo zokukhuluma. Lokhu okubonakala sengathi yikho okuzoveza okuzuzwa
ngabafundi uma befundiswa izimo zokukhuluma ngesi Zulu uLimi lwaseKhaya, okuyikona
lokhu engikucwaningayo kulolu cwaningo.

UZama wayethe enkulumeni yakhe kuningi umfundi angakufunda njengokuziphatha kahle

emendweni, uthi ngisho nonembeza womfundi ungavuseleleka. USipho uthi nolimi luyaceba
luthuthuke uma lunongwe ngezimo zokukhuluma. Inqubomgomo yezilimi ye-CAPS, uma
ikhuluma ngokuthuthukiswa kolwazimagama nokusetshenziswa kolimi ibeka kanje:

Ulwazimagama nokusetshenziswa kolimi kumele abafundi

baqaliswe lona ngenkathi sebethulelwa amatheksi angempela,
ezinkondlweni namaphrozi, emibhalweni, indaba eqanjiwe

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 nengaqanjwanga, isibonelo, uma sisebenzisa izimo zokukhuluma,
kubalulekile ukuthi kugxilwe ekutheni kungani lezo zimo
zokukhuluma zisetshenzisiwe kunokuzigagula. Kuye kune kuhle
ukuzibuza umbuzo ofana nalo: Kungani umbhali esebenzise
upholavuthondaba lapha?” Kunokubuza ukuthi” Yisiphi isimo
sokukhuluma esitholakala lapha?
(CAPS, 2006, p. 2)

Inqubomgomo yezilimi ye-CAPS yona ikubeke kahle impela, uma ithi kufanele
ulwazimagama nezimo zokukhuluma kumele abafundi baqaliswe uma sebethulelwa
amatheksi angempempela, yingakho nami ngibone kugcono ngenze lolu cwaningo kuleli
banga ngoba yilona banga abafundi abaqala kulo amatheksi angempela.

5.3 UKWETHAMELA OTHISHA BEFUNDISA EKILASINI

Ngaphinde ngayothamela izifundo zothisha abangabahlanganyeli befundisa ekilasini. Inhloso

yami ngangifuna ukubona ukuthi lokhu abekade bekusho ngesikhathi ngibabuza imibuzo
yezingxoxo zenhlololwazi ngabe kuliqiniso noma bebezikhulumela nje ngoba befuna
ukujabulisa mina njengomcwaningi. Engakubona bekwenza othisha, ngakuthanda kakhulu
ukuthi njalo uma isikole sesiphumile, bayahlangana bahlele abazokufundisa ngakusasa.

Okunye futhi ukuthi ngaso sonke isikhathi uma bezofundisa ibanga leshumi bafundisa into
eyodwa, sekungaba kuye uthisha ukuthi ufundisa kanjani. Noma bezobhalisa isivivinyo
bayahlangana benze isivivinyo esisodwa sibhalwe yilo lonke ibanga leshumi. Umsebenzi
wasekilasini uthisha nothisha uzihlelela yena azowunika abafundi bakhe.Okwenzeka
ngathamela isifundo sikathisha, ngasithamela kabili uthisha emunye.

Ngosuku lokuqala ngathamela uthisha uNtombi. Ngaphinda ngathamela isifundo sikathisha

uSipho. Ngagcina ngokuthamela isifundo sikathisha uZama. Ngamanye amazwi othisha
babephethe umsebenzi owodwa bobathathu beyowufundisa emagumbini ahlukene. Okunye
umfundisi wayefundisa ngendlela engayivezi imvelaphi yezimo zokukhuluma isifundo
sokuqala, bese esesibili afundise ngendlela eveza imvelaphi yezimo zokukhuluma.

Ngemuva kwesifundo ngasinye babebhalisa umsebenzi, Inhloso yalokho kwabe

kungukubona ukuthi ngabe abafundi bazuze kakhulu ngakuphi. Uma abafundi kukhona lapho
bezuze khona kakhulu lokho kwakuzochaza ukuthi abafundi bezwa kangcono ngakuleso
sifundo, yilapho-ke esengiyobona khona ukuthi ngabe iyiphi indlela okuyiyo ezuzisa
abafundi.

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Leyo ndlela iyona okuyofuneka ukuba abafundi bafundiswe ngayo, okuyiyona
ezongiphendulela umbuzongqangi walolu cwaningo, othi abafundi bazuzani ngokufundiswa
izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.

5.3.1 Ukubukela uthisha wokuqala uNtombi

5.3.1.1 Usuku lokuqala

Uthisha waqala ngokubuza abafundi imibuzo, wathi abafundi mabasho ukuthi bazini
ngezimo zokukhuluma. Umfundi waphakamisa isandla wathi yena wazi ukuthi izimo
zokukhuluma yizaga, yizisho nezifengqo. Uthisha waqhubeka nombuzo wathi abafundi
abasho abakwaziyo ngezaga, izisho nezifengqo. Umfundi wesibili waphakamisa wathi yena
wazi ukuthi izaga, incwadi etholakala eBhayibhelini, isisho into eshiwoyo wathi isifengqo
akasazi.

Kwaphakamisa omunye wathi yena wazi ukuthi isaga inkulumo engaguquki, isisho
inkulumo eguqukayo kanti isifengqo ukudlalisela ngamagama. Wabe esebuza uthisha wathi
ake senzeni izibonelo zezimo zokukhuluma. Waphakamisa umfundi wesithathu wathi
uCebile usho ngezimbokodo zamehlo, yisifengqo ihaba. Kwaphakamisa omunye wathi
uchakide uhlolile imamba yelukile yisaga.

Waphakamisa omunye wathi abantu abawuvalanga umlomo emva kokuphasa kukaThabile,

wathi yisisho. Ngemuva kokuphendula komfundi wokugcina uthisha wathi “sesizwile ukuthi
nizazi kanjani izimo zokukhuluma. Ake nilalele–ke ukuthi uma kukhulunywa ngezimo
zokukhuluma kusuke kukhunywa ngani waqala wachaza isaga wathi Isaga siyibinzana
lamagama anika umqondo ophelele isibonelo: ukuwa kwendlu kuwukuvuka kwenye yisaga
esichaza ukuthi noma kusalwa kukhalwa kubo kwentombazana, uma isiyokwenda kodwa
bayasizakala lapho iyokwendela khona. Sibuye futhi sichaze ukuthi ukonakala kwenye into
kungukulunga kwenye into.

Isisho naso siyibinzana lamagama esinganiki umqondo ophelele esidinga ukuthi sisekelwe
ngamagama ukuze sinikeze umqondo ophelele isibonelo: Iphoyisa limbuze imibuzo embalwa
umfana kaNgidi wavele wabindwa yisidwa, lesi yisisho esichaza ukuthi wavele washwathiza
nje.Isifengqo siwukudlalisela ngamagama, othi uma usisebenzisa sichaze okunye hhayi lokhu
esibhalwe ngakho isibonelo: phela uZekhethelo akumandla yibhubesi yisifaniso esichaza
ukuthi unamandla amakhulu.

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Uthe uma eqeda ukubachazela wabe esebatshela ukuthi ake babheke umehluko phakathi
kwezaga nezisho. Waqala wathi: umehluko wokuqala izaga ziyinkulumo engaguquki
nenkathi, okuchaza ukuthi isaga sihlezi sisenkathini eyodwa. Isibonelo: ngalesi saga
esingenhla ukuwa kwenye indlu ukuvuka kwenye lesi saga sihlezi sinje. Okunye isaga kasiyi
ebunyeni nasebuningini, sihlezi siyinto eyodwa.

Okunye isaga siyinkulumo eveza amaqiniso okwakwenzeka kudala. Kanti isisho siyibinzana
lenkulumo esingakwazi ukuzimela sodwa okudingeka ukuba size sisekwe ngamagama athile
ukuze sibe nomqondo. Okunye ngezisho siguquguquka nezinkathi, uma sithatha isibonelo
esingenhla: umusho osenkathini yamanje njengokuthi: iphoyisa limbuze imibuzo embalwa
umfana kaNgidi wavele wabindwa yisidwa.

Umusho osenkathini edlule iphoyisa lambuza imibuzo embalwa umfana kaNgidi wavele
wabindwa yisidwa. Isisho siyaya ebunyeni nasebuningini. Uthisha uthe angaqeda
ukubachazela umehluko wabe esebanika umsebenzi abazowenza.Engikubonile ngesikhathi
uthisha efundisa ukuthi ufundisa ngezimo zokukhuluma, usebenzisa uhlu lwezimo
zokukhuluma abazenzele lona obani bengothisha, ngesikhathi belungiselela isifundo
abazosifundisa.

Ngesikhathi enza izibonelo wenza izibonelo zakhe, akathathi lezi ezisohlwini abebelwenza
nothisha abafundisa nabo leli banga. Uma ngibuka isifundo sakhe siyabonakala ukuthi
usihlele kahle, abafundi ngesikhathi efundisa bebetshengisa umdlandla nakuba abanye babo
bebeduka njenga lo mfundi wesibili ophendule ukuthi isaga incwadi etholakala
eBhayibhelini, yena utshengise ulwazi analo nakuba kungelona lwazi oludingekayo.

Ubudlelwano obuhle phakathi kukathisha nabafundi bubonakala bukhona, uma ngibona

indlela ebebephendula ngayo. Okunye uthisha ngesikhathi ephendula imibuzo yezingxoxo
wathi uqala ngokubuza abafundi imibuzo ukubheka ulwazi abanalo abafundi ngaleso sifundo.
Ngikubonile ekwenza nakulesi sifundo sakhe.

5.3.1.2 Usuku lwesibili

Ngabuye ngaphindela ukuyobuka uthisha efundisa futhi ngosuku lwesibili, ngalolu suku
uthisha wayengethembisile ukuthi uzofundisa ngendlela ehlukile kunalena ayeyisebenzise
ngosuku lokuqala, indlela ezoveza incazelo nemvelaphi yezimo zokukhuluma. Uthisha
wangena wabingelela abafundi. Waqala wababuza imibuzo ngabekufundisa ngayizolo wathi

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‘bafundi ake nisho ukuthi le misho engizoyisho ihlobo luni lwesifengqo, inkosi yakwaZwide
isikhotheme.

Baphakamisa abafundi wakhomba oyedwa waphendula kanje, yisihloniphe, sichaza ukuthi

inkosi isishonile, imvelaphi abantu babukusisa ukwenza kwabantu ukuthi, lapho kushone
inkosi ukuthi bayakhothama bakuhlonipha, ukushona kwayo. Isifundo esitholwa umfundi
ukuthi ukufa kuyahlonishwa, angikhulumi okwenkosi khona kuba yinto ehlonishwa kakhulu.
Waphinda omunye umusho “uthisha ubaba umuthe mbibi ngembibizane umfana obezama
ukumqola”. Omunye umfundi waphendula wathi yisenzukuthi, sichaza ukuthi umfana
ubezama ukuqola ubaba wamshaya ngembibizane, isifundo esifundwa ngabafundi ukuthi
bangalinge bazame ukuqola ngoba bazoshaywa.

Ngaphambi kokuba abafundise waqala ngokubuza ngabekufundisile ngayizolo. Wabe

esedlulela esifundweni sanamuhla.

Engikubona ukuthi wayesakhuluma ngezimo zokukhuluma futhi engazifundisi azididiyele

kanjengoba wayezichaze ngosuku lokuqala, ngalolu suku wayekhuluma ngezaga kuphela.
Umehluko ukuthi usefaka nemvelaphi yazo nomsebenzi wazo. Waxoxela abafundi ukuthi
yonke into emhlabeni inesisusa sayo. Nezimo zokukhuluma nazo kukhona lapho zaqala
khona, njengoba sekuyinto esisetshenziswa kangaka. Okunye yonke into inomsebenzi wayo
ewenzayo, nazo izimo zokukhuluma zinomsebenzi eziwenzayo kumuntu ozilalelayo, lapho
kukhulunywa.

Abafundi babebukeka besijabulela isifundo ngenkathi befundiswa, ngoba isifundo sasibukeka

sishelela kalula kubafundi. Lokhu okufakazela okwaphendulwa nguthisha uNtombi
ezingxoxweni ngesikhathi ngixoxa naye ngangimbuze ukuthi abafundi bakhe bayasithokozela
yini isifundo sezimo zokukhuluma wayephendule wathi abafundi bakhe basijabulela kakhulu
isifundo sezimo zokukhuluma, ikakhulu uma kukhulunywa ngomsebenzi wazo. Isibonelo:
ayikhabi izibaya ezimbili.

Yisaga esichaza ukuthi umnumzane ngumnumzane emzini wakhe kuphela. Imvelaphi yaso
abantu babukisisa ukwenza kwesilwane inkunzi yenkomo isesibayeni ikhahlela, sabe
sesiqamba lesi saga. Umfundi kulesi saga ufunda ukuthi uma ungumuntu kumele uyazi
indawo yakho. Ungatholakali usushaya imithetho emzini yabantu.

Umsebenzi waso ukuyala umuntu ukuthi akahambe ngemfanelo, angabonakali eseshaya

imithetho emzini yabantu. Isibonelo inyoka ayishaywa kabili ikhanda lingabonwa incazelo

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ithi; uma umuntu esola ukuthi kukhona ingozi emgaqeleyo kungubulima ukuthatha ngewala,
kufanele aqaphe nje aze ayibone kahle lapho ingakhona inhloko yayo leyo ngozi. Imvelaphi
yalesi saga abantu babukisisa ukwenza kwenyoka basebeqamba lesi saga. Isifundo esitholwa
ngumfundi esokuthi makangathatheli phezulu izinto, kumele aqale abhekisise kuqala.

Emva kwalesi sibonelo wabe esebabuza abafundi ukuthi sebengakwazi yini ukubhala
umsebenzi, bavumela phezulu abafundi wabe esekhipha umsebenzi abawubhalela khona
ekilasini uthisha ebagadile umfundi ezibhalela ngayedwa.

5. 3.2 Ukubukela uthisha wesibili uZama

5.3.2.1 Usuku lokuqala

Ngesikhathi sengiyothamela isifundo sikathisha uZama, sangena ekilasini uthisha

wabingelela abafundi bakhe wabe esebatshela ukuthi namhlanje uzofundisa ngezimo
zokukhuluma, kodwa uzogxila ezishweni, wasondela kubo wabanika uhla lwezisho ayekade
eluphethe. Wabanika imizuzu elishumi, belufunda bethule kuthe cwaka ngesikhathi befunda
abafundi yena wabe ehamba phakathi kwabo ebabuka elokhu ebheka isikhathi. Uthe esuka
sekuphele imizuzu elishumi, wathi wonke umuntu akabhekise phansi lolo luhla olunezisho,
abafundi benza njengoba eshilo uthisha.

Waqala wababuza umubuzo wathi, “ngabe seniyaziqonda yini lezi zisho engininike zona?”
Abafundi bavuma bathi, yebo thisha, waphinda futhi wababuza ukuthi “uma nginganibuza
ngazo ningaphendula?” Bavuma futhi abafundi. Wabe eseqala ekhomba umfundi ngamunye,
wayefika asho isisho, bese ekhomba umfundi ozokusho incazelo yaso, isibonelo; “yini
ukuphaka ifa, umfundi waphendula wathi ukwaba ifa. Esesibili sasithi kuchazani ukupha
amehlo? Umfundi waphendula wathi, ukubuka.

Esesithathu sasithi kusho ukuthini ukokha ngensini? Umfundi waphendula wathi kusho
ukuhleka umuntu. Esesine sasithi kusho ukuthini ukuphisa utshwala? Umfundi waphendula
wathi kusho ukuvubela utshwala. Uthisha waphinda wabuza ukuthi kusho ukuthini ukondlela
impuku eweni? Umfundi waphendula wathi kusho ukuzihlupha ngento engasoze yaba lusizo.
Waphinda futhi wababuza ukuthi kusho ukuthini ukuphozisa amaseko? Waphendula umfundi
wathi kusho ukuhlala isikhashana. Uthe esebona ukuthi abafundi bakhe sebephendula kahle
wabe esebanika umsebenzi abazowubhala ekilasini.

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Uma sengibukisisa isifundo sikathisha uZama sezisho, ngaphinda ngabuka abafundi ukuthi
ngabe babesithokozela yini ngibone besithokozela, ngendlela abebenza ngayo babephakamisa
impela bemphendula, uthisha lapho ebabuza imibuzo. Ukwenza kwabo kwafakazela lokhu
ayekade ekushilo ngesikhathi sezingxoxo, ukuthi ave besijabulela isifundo sezimo
zokukhuluma. Noma esebanika umsebenzi okumele bawenze, babe bonakala ukuthi lokhu
ababekufunda kuyangena bayakuzwa impela.

5.3.2.2 Usuku lwesibili

Kwathatha isikhathi esingangesonto ukuze ngithole ithuba lokuyothamela isifundo sikathisha

uZama okwesibili. Kwazize phela ukuthi ngangigunyazwe ukusebenza nabo kuyisikhathi
sokubhalela ukuhlolwa, kwake kwaba nezinsuku kusabhalwa. Esifundweni sesibili uthisha
uZama wayesephethe uhlu olunezifengqo. Wangena ekilasini wabingelela abafundi wabe
esebanika uhlu olunezifengqo waphinda futhi wathi mabafunde uzobanika imizuzu elishumi
befunda bese ebabuza imibuzo ngazo izifengqo.

Kwathuleka kwathi cwaka sebefunda Waqala washo umusho onesifengqo esithi bazitusa
ubunono bebe bengamavila, waphendula umfundi wathi isiqhathaniso. Waphinda omunye
umusho othi bayekeni labo badakwa umbuso waphinda waphendula futhi omunye umfundi
wathi ihaba. Wabe esebabuza ukuthi bezwile yini? Waba esethi abafundi mabasho imisho
enezifengqo, bese besho ukuthi sifengqo sini nezibonelo.

Umfundi wokuqala wathi ihaba, maqede wanikeza isibonelo wathi: Musa ukungibuka wena
Thabile ngezimbokodo zamehlo, incazelo yehaba ukuthatha into encane uyenze into enkulu
kunalokho eyikho. Imvelaphi yaso, abantu babukisisa ukwenza kwesintu bakufanisa nohlobo
lwetshe imbokodo, basebeqamba isifengqo. Isifundo esitholwa ngumfundi kulesi sifengqo
ubuciko bokukhuluma uthathe into incane uyibeke ngamagama azoyenza ibe nkulu.

Kwaphakamisa omunye washo umusho onesifengqo wathi: La manzi engiwaphuzayo amtoti,

wathi lesi yisihlonipho sichaza ukuba amnandi. Imvelaphi yaso savela ngezikhathi zenkosi
uShaka, enqamula efika endaweni esomile efuna ukuphuza, wathola amanzi waphuza wabe
esethi lamanzi amtoti ngoba wayehlonipha unina uNandi, phela ngosiko lwesiZulu umuntu
omdala awumbizi ngegama.

Uthisha wabakhomba abafundi waze weneliseka. Ekugcineni wabanika umsebenzi onohlu

lwemisho wathi abasho ukuthi hlobo luni lwesifengqo. Engikubona ngesifundo sikathisha
uZama ukuthi abafundi babesizwa nakuba indlela ayengenisa ngayo isifundo sakhe

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yayingagculisi. Okusho ukuthi ukube wayenendlela enhle yokungenisa isifundo ngabe
abantwana bezwa kakhulu, kunalokhu abakuzwayo. Ngendlela ababephendula ngayo.
Umfundi wayejabuliswa ukuthi uyakwazi ukwenza umusho onesifengqo, aphinde asho
nemvelaphi yawo. Okunye ngesikhathi abafundi bephendula imibuzo uthisha wayesho uma
umfundi eshaye eceleni, bese emulungisela loyo musho.

5.3.3 Ukubukela uthisha uSipho

5.3.3.1 Usuku sokuqala

Ngathamela isifundo sikathisha uSipho, ngosuku lokuqala ngahamba naye ngaya ekilasini.
Wabe ephethe uhlu lwezimo zokukhuluma. Wafika wabingelela abafundi wabe esethi
umfundi nomfundi makakhiphe uhlu lwezisho ayebanike lona ngayizolo ethe mabahambe
beyozifunda emakhaya.Waqala ukuzichaza izimo zokukhuluma. Ngesikhathi echaza lolu
luhlu olunezimo zokukhuluma wayegxile ezishweni, abafundi babengazibekile phansi bebuza
nemibuzo. Umfundi wokuqala “Thisha izisho zisisiza ngani?” Uthisha waphendula wathi
inkuluma izwakala kahle uma ifakwe izimo zokukhuluma, “Izisho zisisiza lapho sibhala
imibhalo yethu, ibe nobuciko.”

Umfundi wokuqala wabuza ukuthi yena ngesikhathi efunda izimo zokukhuluma ekhaya
ubone sengathi izisho nezaga kuyinto eyodwa. Ngoba ubone sengathi zakhiwe ngezifengqo,
wathi uthisha akathi ukwenaba lo mfundi. Wathi umfundi uma ngibheka isisho esithi
“Ukupha amehlo”, yisisho esichaza ukubuka. Uthisha waphendula wathi umfundi
makakhumbule ukuthi wayeshilo ukuthi kunezaga nezisho ezakhiwa ngezifengqo.

Abafundi kulesi sifundo babenemibuzo eminingi kubonakala ukuthi kukhona ukungaqondi

kahle kubo, uthisha ebaphendula, kodwa babengagculiseki, yizimpendulo zikathisha. Uthe
angabona uthisha ukuthi abafundi sebezanelisile ngemibuzo uthisha eyiphendula wathi ake
ningilalele, waqala wachaza uhlu lwezaga futhi, ayekade eluphethe, uthe angaqeda
ekugcineni wabanika umsebenzi abazowenza emakhaya onezisho nezifengqo. Isibonelo
somsebenzi:

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Emishweni elandelayo bhala uqondanise nomusho ofanele, ugagule ukuthi isaga noma
yisisho.

Izimo zokukhuluma (imisho ebhalwe nguthisha) izaga nezisho (impendulo evela kumfundi)

1. Induku kayiwakhi umuzi isaga

2. Inkovu iphuma ethangeni isaga

3. UThoko wanda ngomlomo njengembenge isisho

4. Loyo angimfuni ungephule inhliziyo isisho

5. Ukhuni luzala umlotha isaga

6. Ningamvuleli uBafana endlini uthatha ngozwene isisho

Isifundo sikathisha uSipho okwangicacela kuso ukuthi imvelaphi yezimo zokukhuluma

kayibonwa. Abafundi futhi akukho okubonakala kuzuzwa ngabafundi kuso, okunye futhi
ngathi sengilandela esebamakelile kwacaca ukuthi abafundi abaningi basenokudideka.
Kabakakwazi ukuhlukanisa phakathi kwesaga nesisho, nakuba wabe ebafundisile.

5.3.3.2 Usuku lwesibili

Kwathatha izinsuku ezintathu ukuba ngibuyele ukuyothamela isifundo sesibili sikathisha

uSipho, isizathu ukuthi ngelanga elilandelayo wabe eyofundisa kwelinye ikilasi okungelona
elebanga leshumi. Ngahamba naye saya ekilasini, wafika wabingelela abafundi. Wayephethe
uhlu lwezaga, nabafundi babehleli ubabona ukuthi sebemi ngaye. Wafike wathi abafundi
mabakhiphe nabo uhlu lwabo ayekade ebenzele lona wathi abahambe beyolufunda
emakhaya. Babuze kubantu abadala abangakwazi. Waqala ngokubachazela ukuthi lolu hlu
abaluphethe lugxile kakhulu ezageni, nakuba sebazi ukuthi izimo zokukhuluma zehlukene
kathathu, yizaga, izisho nezifengqo. Wabuye wachaza ukuthi bazobheka incazelo yesaga
imvelaphi yaso nomsebenzi esiwenzayo kumuntu uma esesifundile.

Waqala-ke wabanika izaga ezahlukene, Isibonelo: Inkonyane iyashiyelwa, lesi saga sichaza
ukuthi uma umuntu esebunzimeni ubombonelela. Imvelaphi yaso abantu sabukisisa
okwenzeka uma kusengwa inkomazi ukuthi osengayo akumele asengealuqede lonke ubisi
ebeleni, kumele ashiyele inkonyane ukuze nayo ithole ukudla. Umsebenzi esiwenzayo lesi
saga ukufundisa umuntu ukuba nozwelo, nomunye umuntu.

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Esesibili isibonelo: Yidlani masoka kobola, lesi sichaza ukuthi izinto ezimnandi ziyedlula,
ziphele. Kumnandi namuhla kodwa kobaduma ngomuso. Imvelaphi yaso abantu sabukisisa
babona ukwenzeka kwezinto ukuthi kubamnandi namhlanje ngakusasa kubesekuduma, base
beqamba isaga ngaleso senzeko. Umsebenzi waso sixwayisa ngokuguga, ukuthi uma wenza
into yenze ngesikhathi ngoba siyeza isikhathi sokuguga. Esinye isibonelo: kukwanja yotha
umlilo incazelo kusemzini ongenabo ubuntu, lapho isihambi singanakwa khona. Imvelaphi
yaso abantu babukisisa uma yenzeka kwase kuqanjwa isaga. Umsebenzi walesi saga sivusa
abafundi ukuthi abathi bekhula babe bazi ukuthi awumuhle umuzi ongenabo ubuntu.

Esinye isibonelo: ungayishayi ingede ngoju, incazelo kumele ubonakalise ukubonga

okufanele kwabakusizile, imvelaphi abantu sabukusisa ukwenza kwabantu nemyoni inhlava
eholela ezinyosini, ukuthi inyoni iyabaholela ezinyosini, bese baludle uju baze basuthe bese
beyijikijela ngoju bakhohlwe ukuyibekela amakhifiza. Umsebenzi walesi saga ukuxwayisa
abafundi ukuthi akumele wenze kabi kumuntu okusizile.
Ngoba kusasa uzophinda futhi umdinge loyo muntu. Abafundi babe bonakala ukuthi
bajabula kakhulu lapho uthisha uSipho ebachazela ngemvelaphi nangomsebenzi owenziwa
isaga. Emva kokufundisa uthisha wabuza abafundi ukuthi ngabe bayezwa yini bavuma, wathi
sebengawubhala umsebenzi bathi abafundi bangajabula kakhulu uma engabanika kwamanje.
Wavele wabanika umsebenzi abawubhala ekilasini ebagadile. Isibonelo somsebenzi
wabafundi:
Bhala imvelaphi yezaga ezilandelayo.
Izaga (ezazibhalwe nguthisha)
1. Umkhwenyane uyisigodo sokuqhuzula (noma sokuxebula)
2. Inhlwanyelo yethekelwa kubangane.
3. Akukho muzi kungathunqi intuthu.
4. Umlobokazi uhamba esegcobile.
5. Ilumbo livuka esidwabeni.

Imvelaphi yezaga (eyayibhalwe ngabafundi)

Abantu babukisisa ukwenza kwabantu lapho bexebula ugodo sakufanisa, nokwenza kwabantu
basekhweni, uma bexhaphaza umkhwenyana bemfuna izinto ezingenasidingo base beqamba
isaga. Umfundi ufunda ubuhlakani bokuthi kumele uma esekhulile aqaphele naye abantu
basekhweni lakhe bangamufuni yonke into abayithandayo.
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1. Abantu babukisisa ukwenza kwabantu uma betshala, lapho behamba beye kubangane
beyofuna inhlwanyelo ukuze batshale. Lokho kwenza bakubhekisa kumuntu onomntwana
ukuthi uma esemfunela umendo umfunela kubangane. Lapha umfundi ufunda ukuthi uma
unento kufanele uyinike umuntu ozoyiphatha kahle. Lokho kwenza babe sesiqamba isaga.

3. Abantu babukisisa ukwenza kwentuthu uma kubasiwe emizini ukuthi intuthu iphuma
ibheke phezulu, babe sesiqamba isaga, isifundo esitholwa umfundi ukuthi awukho umuzi
lapho kungekho khona ukuxabana.

4. Abantu babukisisa ukwenza kukamakoti, uma ezohamba ukuthi uyageza agcobe abe
muhle uma ehamba, babe sesiqamba isaga. Isifundo esitholwa umfundi esokuthi uma ufuna
ukuhamba hamba kusekuhle. Ungazijwayezi ukuhamba kukubi.

5. Abantu babukisisa ukwenza kwesifo imvamisa esitholakala uma umuntu wesifazane

ecushiwe, babe sesiqamba isaga. Umfundi ufunda ukuthi umuntu nomuntu unobuthaka bakhe
obuvelayo ekugcineni.

Okubonakele ngalesi sifundo ukuthi abafundi bayasijabulela kakhulu isifundo sikathisha

uSipho ngoba umsebenzi bazibizela bona. Okufike kubachaze kakhulu ukuzwa imvelaphi
yezimo zokukhuluma. Kwesinye isikhathi batshengisa ukwethuka ukuthi kanti izinto
ezimnandi zibuye ziphele kanti. Ngamanye amagama abafundi bathola isifundo sokuthi nabo
ezimpilweni zabo kumele bazi ukuthi akukho okungadluli. Uma ngibuka isifundo sikathisha
uSipho sesibili sibukeka sikuveza okuzuzwa ngabafundi uma befundiswa izimo zokukhuluma
ngesiZulu uLimi lwaseKhaya. Ngesifundo esiwubuhlakani esizuzwa ngabafundi emva
kokufundiswa izimo zokukhuluma

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5.4 OKUTHOLAKELE OCWANINGENI
Kule ngxenye ngihlose ukwethula lokho okutholakele kulolu cwaningo olucwaninga
ngokuzuzwa ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya
ibanga leshumi. Lokhu kutholakale lapho ngenza izingxoxo ezisakuhleleka nothisha
bocwaningo nokwethamela izifundo zothisha emakilasini. Nginethemba lokuthi okutholakele
kuyikho ngoba ngisebenzise izindlela ezivame ukusetshenziswa ngabanye abacwaningi
asebenza ucwaningo lwabo lwaphumelela. Engikutholile kulolu cwaningo yilokhu
okulandelayo:

1. Abafundi izimo zokukhuluma kubukeka bezifundiswa ngendlela engenakho ukwenelisa,

kumuntu oluqondayo nolwaziyo ulimi lwesiZulu uLimi lwaseKhaya. Lokhu ngikusho
ngoba ngesikhathi bebhaliswa umsebenzi babonakalise ukuyizwa le ndlela efundisa iveze
imvelaphi yezimo zokukhuluma isibonelo: isaga Umlobokazi uhamba esegcobile
imvelaphi yaso, abantu babukisisa ukwenza kukamakoti, uma ezohamba ukuthi uyageza
agcobe abe muhle uma ehamba. Babe sebeqamba isaga. Isifundo esitholwa umfundi
esokuthi uma ufuna ukuhamba hamba kusekuhle. Ungazijwayezi ukuhamba kukubi.

1.1.Okunye ngesikhathi ngethamele izifundo zothisha emakilasini ngabona abafundi

abafunda ibanga leshumi bezifundiswa izimo zokukhuluma ngendlela yokuthi bazi ukuthi
kukhona into okuthiwa yizimo zokukhuluma, kodwa okuthinta imvelaphi yazo nokuthi
zenzani kumfundi uma esezifundile-lutho. Lokhu okuphambanayo nokushiwo
yinqubomgomo yezilimi ye-CAPS, uma ikhuluma ngenhlosongqangi yokufunda ulimi
ibeka ithi:

Kusetshenziswe ulimi ukuze abafundi bakwazi ukucabanga

bahlolisise, baveze imibono ephusile ngezinto eziphathelene
nokuziphatha nalokho okungamagugu, basebenzise amatheksthi
anhlobonhlobo ngokuhlolisisa, abafundi bakwazi ukubona
nokuphonsa inselelo ngendlela yokubona, izinto
ezingamagugu.ubudlelwane namandla obutholakala phakathi
kwamatheksthi, nokufunda amatheksthi ngenhloso ethile
njengokuzijabulisa, ukucwaninga noma ukuhlaziya.
(CAPS, 2006, p.10)

3. Okunye ngukuthi ngesikhathi ngikhuluma nothisha bocwaningo bangitshele ukuthi

abafundi bayazazi izimo zokukhuluma, uma sengithamela isifundo ngitholile ukuthi nakuba
bezazi izimo zokukhuluma kukhona ukungasheleli kahle lapho sebefundiswa nguthisha. Uma

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befundiswa kusuke kunguthisha osuke ezihlanganisele yena, lokho kuthinta imvelaphi yazo
njengezifundo zothisha bobathathu zesibili. Uma ngithatha isifundo sesibili sikathisha uZama
abafundi basisho isimo sokukhuluma nencazelo kuphela, bafakazela khona ukuthi imvelaphi
nomsebenzi wesimo sokukhuluma kabawazi. Lokhu okubonakala kuyikho okuzoveza
okuzuzwa ngabafundi uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.

4. Ukufundiswa kwezimo zokukhuluma kubukeka kunomphumela omuhle kakhulu ekwazini

nasekuthuthukiseni ulimi lwesiZulu uLimi lwaseKhaya. Izimo zokukhuluma zitholakala
kuwona wonke umkhakha wolimi, ziyatholakala ezinkondlweni, endabeni ebhalwayo,
ukusetshenziswa kolimi, enkulumeni elungiselelwe, enkulumeni engalungiselelwe,
kumanoveli, emdlalweni nasenkulumeni yansuku zonke nje ekilasini izimo zokukhuluma
ziyatholakala. Kodwa kuzo zonke izifundo engizethamelile, kubonakale othisha begxile
ekufundiseni izimo zokukhuluma zizodwa nje. Zingaveli kulezi zingxenye zesifundo
ezibalwe ngenhla.

Lokhu kufakazelwe nguthisha uSipho enkulumeni yakhe wabeka wathi nolimi luyaceba futhi
luthuthuke uma lunongwe ngezimo zokukhuluma, kuyatholakala futhi ukuthi zinjalo nje
zinemfundiso enhle kubafundi njengokuthi uma ubaba wekhaya eseqiwe ngamanzi kuthiwa
ngesifengqo esithi, Uyise kaThemba usuthi kungashiwo ukuthi udakiwe, isihlonipho,
angabasiza empilweni yabo ngokuziphatha kwabo. Ngamanye amazwi yikhona lokhu
ukuceba kolimi lwabafundi, nemfundiso enhle, okungazuzwa ngumfundi uma efundiswa
ngendlela izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.

5. Okunye okutholake ukuthi nolwazimagama lomfundi luyakhula ngokufundiswa kwakhe

izimo zokukhuluma ngendlela eyiyo eveza imvelaphi yezimo zokukhuluma, ngoba
ngesikhathi abafundi befundiswa ngemvelaphi kuba khona amagama abangawazi ababa
nokulangazelela ukuwazi baze bawabuze kuthisha, njengasesifundweni sesibili sikathisha
uSipho, lapho abafundi bebebuza amagama abangawazi.

6. Okutholake okunye ukuthi ngesikhathi kufundwa izimo zokukhuluma ngendlela eveza

imvelaphi yezimo zokukhuluma, nolwazi lolimi lwesiZulu kumfundi luyathuthuka akhulume
ulimi olumnandi olucebe ngezimo zokukhuluma. Ngokuceba kolimi lomfundi ekuthole kuzo
izimo zokukhuluma, kubonakalisa ukuzuza komfundi ngokufundiswa izimo zokukhuluma
ngesiZulu uLimi lwaseKhaya.

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 7. Okunye okutholakele ukuthi abafundi uma befundiswa izimo zokukhuluma ngendlela
eveza imvelaphi yazo bathola kancono kunalapho befundiswa ingavezwa incazelo.

5.5 Isiphetho sesahluko

Uma ngizobheka inqubomgomo yezilimi ye-CAPS, ngokuqhathanisa izingxoxo engibe nazo

nothisha ababambe iqhaza nokwethamela kwami izifundo zabo emakilasini. Uma ngilalela
okushiwo ngothisha ezingxoxweni engaba nazo nabo, ngiphinde ngibuka lapho befundisa
abafundi emakilasini, bese ngifunda okushiwo yinqubomgomo yokufundwa kwezilimi
yeCAPS, ngithole kukhona ukuphambana okukhulu.

Engikubonile ukuthi othisha abayilandeli inqubomgomo yezilimi ye-CAPS, okuyiyona

esalandelwa uma kufundiswa. Kwayona inqubomgomo ngibona nayo ibadukisa abafundisi,
bengayiqondi, kubukeka kufanele baduke othisha ngoba kwayona iyisihumusho solunye
ulimi. Okungulimi lwesiLungu.

Engibona kufanele kwazeke futhi kuqondeke kahle ukuthi izilimi kazifani futhi kazisoze
zefana. Umqondo okuhunyushwa ngawo isiZulu awufani nomqondo okuhumusha isiLungu.
Kungangithokozisa kakhulu umangabe lolu cwaningo lwami lungavula amehlo umnyango
wezeMfundo ukubone lokhu futhi ukuthathele phezulu kulungiswe.

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ISAHLUKO SESITHUPHA

6. IZINCOMO NEZIPHAKAMISO EZIMAYELANA NOKUTHOLAKELE

6.1 ISINGENISO

Lolu cwaningo bekungolokuhlola ukuthi ngabe yini ezuzwa ngabafundi uma befundiswa
izimo zokukhuluma ngesiZulu uLimi lwaseKhaya. Esahlukweni esedlule ngikhulume
ngokutholakele ngesikhathi kwenziwa ucwaningo. Kutholakale ukuthi abafundi nabafundisi
babo kabaziqondi izimo zokukhuluma. Abakwaziyo ukuthi bayazifundisa nje kuphela.
Nabakushoyo ukuthi kukhona ezinemfundiso enhle ezifundisa ngenhlonipho izibonelo: Unina
usethule isifengqo isihlonipho esihlonipha ukufa. Ukwenda ukuzilahla, isaga, esexwayisa
ngokugana njalonjalo. Bakusho ngoba bezenzela bona imvelaphi yezimo zokukhuluma, baze
bathume ngisho abafundi babo ukuthi mabahambe bayokwenza ucwaningo kubantu
abalwaziyo uLimi lwesiZulu.

Okunye nabafundi bazifundiswa ngendlela engenelisi bafundiswa ukuthi mabazazi ukuthi

zikhona izimo zokukhuluma, ukuthi zavela kanjani kabafundiswa izibonelo: ukhuni luzala
umlotha impendulo yisaga, bamokha ngensini, impendulo yisisho. Ngiyayithanda le mbali,
impendulo isifengqo uphawu. Lokhu okubonakala sengathi yikho okuveza okuzuzwa
ngabafundi uma befundiswa izimo zokukhuluma.

Okunye futhi okushiwo ngothisha ngesikhathi sezingxoxo bathe abafundi babo bayazazi
izimo zokukhuluma, kodwa ngithe sengibuka befundisa akubanga njengoba bebesho,
ngithole ukuthi nakuba abafundi abaningi bezazi kodwa kukhona ukungasheleli kwesifundo
lapho uthisha esebuza imibuzo ngendlela eveza imvelaphi yezimo zokukhuluma.
Kutholakele ukuthi zinjalo nje izimo zokukhuluma zinomphumela omuhle ekwazini
nasekuthuthukiseni ulimi lwesiZulu uLimi lwaseKhaya.

Nolwazimagama lomfundi kutholakele ukuthi luyakhula ngokufundiswa izimo

zokukhuluma. Kanti futhi nolwazi lolimi luyathuthuka uma umfundi ekhuluma isiZulu
esimnandi esinongwe ngezimo zokukhuluma, isibonelo njengasesifundweni sikathisha
uSipho, lapho izingane zimbuza imibuzo lapho kuyavela nokuthi, abafundi kuba khona
okungamagama amasha abangawazi abawabuzayo. Njengalo mfundi owathi ukupha amehlo
ukubuka, esho isisho, kwaba khona owatshengisa ukwethuka, wabuza wathi kanti ukupha
amehlo ukubon? Okusho ukuthi kusha kuye.

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Kube nemibuzo ebekade ngiyibuza kothisha. Njengangale mbuzo ethi: Bazazi kangakanani
izincazelo zezimo zokukhuluma abafundi bakho? Ngabe abafundi uma bephendula banalo
yini ulwazi ngokwakheka nokuqondeka, nokukhandeka kwazo izimo zokukhuluma?
Uyabanika abafundi bakho ithuba lokuthi bahambe bayocwaninga ngemvelaphi yezimo
zokukhuluma? Abafundi ngabe bayazisebenzisa yini izimo zokukhuluma, uma bebhala
imisebenzi yabo yesiZulu? Base beyiphendula othisha abangabacwaningi ngendlela ebukeka
ifanele.

Leyo mibuzo bayiphendulile bobathathu, ngangibabuza ngamunye ngamunye ngezikhathi

azahlukene. Bayiphendule ngezindlela ezahlukene. Umuntu nomuntu ubephendula ngendlela
azi ngayo, nacabanga ngayo, akubanga bikho owazi ukuthi omunye uphendule wathini,
nakuba besebenza ndawonye.

Ezimpendulweni zabo ngathola ukuthi abafundi bayazi ukuthi izimo zokukhuluma yinto
ekhona futhi esizayo, ukuthi zakheke kanjani kabazi. Nothisha nabo bathi bayazazi kodwa
ukuqondeka nokwakheka kwazo abakwazi. Lokhu okuphambana nengqubomgomo yezilimi
ye-CAPS ithi azifundwe zisuselwa embhalweni okungaba yinkodlo noma itheksthi. Lokhu
othisha engingazange ngibabone bekwenza.

Ngiphinde ngayothamela izifundo zabo lapho uthisha efundisa ekilasini izimo zokukhuluma
Ngesikhathi befundisa bengibabuka ngithatha amanothi, ngibuye ngiqophe nenkulumo
ngesiqophamazwi, inhloso yami kwakungukuthi ngibuye ngibalalele kahle, lapho
sengihlaziya okutholake ngingashiyi lutho, lokhu abekade bekusho ngesikhathi befundisa.
Ngokuthatha konke ababekwenza, okuhlanganisa amanothi, namazwi abo kungisizile
kwebengikufuna.

Okutholakele othisha babona ziziningi izinto ezingazuzwa ngabafundi uma befundiswa izimo
zokukhuluma ngendlela eveza imvelaphi yezimo zokukhuluma. Njengokuthi umfundi uma
ecabanga ukwenza into embi, bese ecabanga isimo sokukhuluma esimxwayisayo ekwenzeni
into embi bese engabe esakwenza. Okokuqala othisha baziqonda kahle izimo zokukhuluma,
nakuba bengeke bakusho ukuthi bazazi zonke, bayasho nabo ukuthi ezinye izimo
zokukhuluma bazifunda ezincwadini, babuye bayozibuza nakwabanye abantu abazi kangcono
isiZulu uLimi lwaseKhaya njengabantu abadala.

Okwesibili abafundi izimo zokukhuluma bazifundiswa ngendlela yokuthi bazi nje kuphela
ukuthi kukhona into okuthiwa yizimo zokukhuluma bangabe besafundiswa imvelaphi yazo

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njengokuthini lesi saga sakheke kanjani. Isibonelo, liwashaya evuthiwe amabele lesi saga
incazelo yaso ithi, kwala amabele esevuthiwe, esethophele, sifike isichotho siwavithize.
Ngakho-ke umuntu kufanele aqikelele ingozi ngaso sonke isikhathi. Imvelaphi yaso abantu
babukisisa ukwenza kwemvula ishaya amabele iwavithize phansi esevuthiwe umniniwo
eselinde ukuwavuna, babe sebeqamba isaga. Isifundo esitholwa umfundi, esokuthi kumele
aqikelele ingozi ngasosonke isikhathi.

Okwesithathu ukuthi ukufundwa kwezimo zokukhuluma kunomphumela omuhle kumfundi

osakhula osazobhekana nezinselelo zempilo. Umthelela omuhle ukuthi bazosebenzisa zona
izimo zokukhuluma, ukuxazulula lezo zinselelo. Ubuhlakani abazobusebenzisa empilweni
yabo bulele kuzo izimo zokukhuluma njengalesi saga, yiqili elintethe zosiwa muva, incazelo
yaso ithi umuntu othanda okwabanye kodwa uyagodola ngakokwakhe. Njengomfana ofuna
kosiwe izintethe zabanye ezakhe azigodle. Imvelaphi yaso ithi abantu babukisisa ukwenza
kwesintu, lapho umfana engafuni kosiwe izintethe zakhe ethi abanye abose ezabo ezakhe
azibeke, sabe sesiqamba isaga. Umfundi ufunda ukuthi makangaqinelwa ngabanye abantu,
kumele avuke kukho konke akwenzayo.

Okunye abakushoyo ukuthi abakwazi ukwakheka kwezimo zokukhuluma, lokhu kufakazelwa

nanguthisha uSipho lapho ethi selokhu aqala ukufundisa akakaze afinyelele ekufundiseni
ngokuqondeka kwezimo zokukhuluma nasekwakhekeni kwazo, uthi futhi ziyinto engekho
nasezintweni ezibekelwe ukuba zifundiswe. Lokhu kwenzeka kuzo zonke izimo
zokukhuluma ngokwefana.

Namasu abawasebenzisayo ukucubungula imvelaphi athanda ukufana ngoba basebenzisa isu

lokuxoxisana nabantu asebekhulile futhi abaziyo ngemvelaphi yezimo zokukhuluma, lokhu
kufakazelwe uthisha uNtombi lapho ethi yena abafundi bakhe ubanika izimo zokukhuluma
athi abahambe bayobuza emakhaya ngemvelaphi yazo, uthi imvamisa abafundi bakhe babuye
nezimpendulo ezishaya emhlolweni.

Ngesikhathi umfundi efundiswa nguthisha izimo zokukhuluma, umlando wolimi nowesizwe

esikhuluma lolo limi nawo uyathuthuka, ngokuthi umfundi akhulume isiZulu esicebe
ngezimo zokukhuluma. Isibonelo “Iva libangulwa ngelinye” esichaza ukuthi uma ufuna
ukubamba iqili, qonda kwelinye iqili likubambele, ukuze welaphe ubuhlungu obuthile,
kufanele uzimisele ngokuphinde wedlule kobunye ubuhlungu ukuze welapheke.

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Imvelaphi yalesi saga abantu babukisisa ukwenza kwabantu, lapho behlatshwa ngameva
bethatha elinye iva kukhishwe ngalo leli elihlabile, base beqamba lesi saga. Izimo
zokukhuluma yizo ezenza ukuthi ulimi lube namandla futhi lunothe. Amandla olimi
afakaziswa nanguPatti (1991) ugcizelela amandla olimi nokubaluleka kwalo, uthi ulimi
indlela olukhulunywa ngayo, lusivezela izinto ezazenzeka ezingamaqiniso kudala, sitshelwa
ngendlela ewubuciko ngokuthi lezo zinto noma izigemegeme kwakhiwe ngazo izimo
zokukhuluma, kungaba isaga, isisho noma isifengqo. Nabafundi bafundiswa maqede bese
bezisebenzisa, ngesikhathi bezisebenzisa yilapho-ke isiZulu uLimi lwaseKhaya luthuthuka
ngokuthi uma bekhuluma basebenzise izimo zokukhuluma ukunonga inkulumo yabo.

Okwesine indlela abafundi abafundiswa ngayo izimo zokukhuluma ngiyibona ingagculisi,

uma befundiswa abafundi bafundiswa izimo zokukhuluma ngendlela yokuthi mabazi ukuthi
kunento okuthiwa yizimo zokukhuluma, nomehluko okhona phakathi kwazo, bangabe
besafundiswa imvelaphi nosizo lwazo kumfundi uma esezifundile. Yikhona-ke lokhu
okungenze ngasukuma ngenza lolu cwaningo.

Umehluko okhona izaga ziyibinzana lamagama elinika umqondo ophelele. Izisho zilibinzana
lamagama elingeke lazimela lodwa okudingeka ukuba lisekwe ngamanye amagama ukuze
libe nencazelo ezwakalayo. Izifengqo ziwubugagu bokubeka inkulumo ngendlela
esakugigiyela. Konke lokhu okungenhla kubalulekile kumfundi uma engumuntu ofisa ukwazi
ulimi lwesiZulu.

Imvelaphi yezimo zokukhuluma, othisha bayazama ukuyifundisa, noma kuyinto

abangayikhuthalele. Ulwazi olutholwa ngabafundi uma befundiswa ngemvelaphi yezimo
zokukhuluma, lubukeka lubalulekile. Okuyilo okumele abafundi baluthole. Ukuze babe
nobuhlakani.

Okutholakele ukuthi othisha bazifundisa ngendlela engenelisi izimo zokukhuluma, ngoba

bazifundisa ngendlela yokuthi abafundi kabazi ukuthi kukhona into okuthiwa yizimo
zokukhuluma imvelaphi yazo abayithinti nakuyithinta. Inqubomgomo yezilimi yeCAPS
iyasho ukuthi azifundiswe izimo zokukhuluma ithi azifundiswe zisuselwa kwitheksthi. Lokhu
othisha abangakwenzi uma bezifundisa.

Izincomo ngizinikeze ngesizathu sokusiza bonke abathintekayo ikakhulukazi uMnyango

Wezemfundo obhekene nezilimi. Okuyiwo osungula uhlelo lokufunda nokufundisa. Kothisha
abasazoqashwa ngelinye ilanga ukufundisa isiZulu uLimi lwaseKhaya. Nezibhekiswe

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ezikoleni lapho kufunda khona abafundi. Nezibhekiswe kubazali okuyibona abathumela
izingane zabo ukuba ziyofunda ezikoleni, isiZulu.

Izincomo ngizinikeze ukuze kufinyelelwe esisombululweni sokubazisa okuzuzwa ngabafundi

uma befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya.

6.2 Umehluko nosizo lwezimo zokukhuluma

Izisho ziningana nazo njengezaga, nakuba zingahlukahlukene njengezaga. Nazo

zinemisebenzi yazo yobuhlakani eziyenzayo kumfundi uma ezifunda esikoleni. Isibonelo
njengalesi esithi “ukulinda umnyama ongenafu” lesi sisho sixwayisa umuntu olindela into
eyize. Sichaza ukulindela ize. Ngamanye amazwi, umfundi uma efunda lesi sisho uzokwazi
ukuthi empilweni akufanele ulinde into eyize.

Izifengqo nazo zikhona ziningana nakuba zingeziningi njengezaga nezisho. Isibonelo kanti
uNkulunkulu akamkhulu kunamakhosi omhlaba? Umbuzombumbulu. Umfundi lapha ufunda
ubuciko bokwenza umusho lapho kubuzwa into impendulo itholakale kuwo lowo mbuzo.
Kusuke kungabuzwa umbuzo uqobo kodwa kusuke kugcizelelwa lokho okungembuzo.
Esinye isibonelo sithi: Ngizoke ngithi ukumethusa ngoswazi, isifenyiso.

Nakulesi sifengqo umfundi ufunda ubuciko bokuthatha into enkulu yenziwe into encane,
ngoba usuke uzomshaya ngempela ungeke udlale ngaye. Nazo izifengqo zinomsebenzi wazo
eziwenzayo, lapho zisetshenziswa. Ngizokwenza isibonelo ngesifengqo esithi awungimisele
leso sithuthuthu. Okuyisifengqo esiyisihlanekezelo. Lapha umfundi ufunda ubuciko
bokwenza umusho lapho umuntu ebizwa ngento ayisebenzisayo.

Izimo zokukhuluma zinosizo olukhulu, uma sizobheka imvelaphi yazo. Izazi zolimi
lwesiZulu uLimi lwaseKhaya zinakho ukuthi zigqugquzele ukuba zisetshenziswe lapho
kukhulunywa. Othisha uma bekhuluma ocwaningweni bathi inkulumo enezimo zokukhuluma
imnandi nolimi lunothile. Kanti lunjalo nje ulimi luyathuthuka. Babuye bathi zinosizo
olukhulu ngoba zithuthukisa ulimi lwesiZulu ulimi lwaseKhaya lapho zifakwa uma
kukhulunywa. Bonke lokhu kubaluleka bezimo zokukhuluma butholwa umfundi lapho
ezifunda esikoleni.

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6. 3 Izindlela zokufundisa izimo zokukhuluma ezisetshenziswa ngothisha

UNtombi onguthisha ofundisa kulesi sikole wathi yena uma efundisa ngezimo zokukhuluma
uqala ngokubuza abafundi imibuzo, ukuze athole ulwazi abafundi abanalo ngezimo
zokukhuluma bese kuyima eqala ukufundisa. USipho yena waphendula wathi uqala
ngokunika abafundi uhlu olunezimo zokukhuluma athi mabahambe nalo bayolufunda
emakhaya. Uma bebuya yilapho-ke beqala ukukhuluma ngalo uhlu ebachazela namagama
asetshenziswe kuzo izimo zokukhuluma. Waphinda wathi yena usuke enzela ukuthi kungabi
nzima lapho sebekhipha incazelo yazo, ngoba uma sebebuya nalo ngakusasa akubinzima
ukubafundisa sebenalo ulwazi.

Uthisha uZama wathi yena uma efundisa izimo zokukhuluma uzifundisa ngokuzehlukanisa,
ngelinye ilanga ufundisa izaga ngelinye afundise izisho bese ngelinye futhi afundise
izifengqo. Wathi futhi indlela afundisa ngayo ufundisa ngendlela yokuthi abafundi mabazi
ukuthi kukhona izinto okuthiwa izimo zokukhuluma okuyisaga, izisho nezifengqo. Uma
abafundi bakhe esebazisile ngazo, uba esekhetha okukodwa kwakho okungaba yisaga isisho
noma isifengqo.

Uma ngilalela engxoxweni yethu nabo ngiphinde futhi ngethamela izifundo zabo, lapho
befundisa, othisha bayabafundisa futhi ngendlela efanele, eyenza abafundi ukuthi bazazi
izimo zokukhuluma. Okugqamayo ukuthi nakuba bebafundisa abafundi kabazi ukuthi ngabe
yini abazoyizuza ngokuzifunda kwabo izimo zokukhuluma. Njengoba sekuze kuvela kulolu
cwaningo ukuthi abafundi bangazuza lukhulu okungubuhlakani obungasiza umfundi
empilweni yakhe, okungaba ukumxwayisa ngengozi engamehlela isibonelo: njengalesi saga
Umzungulu ubopha womile okuchaza ukuthi musa ukumeya umuntu ngoba ubona sengathi
uzacile. Uyothola isimanga ukuthi athi umuntu ebukeka eyeka, uthole ukuthi unamandla
ayisimanga!

6.4 Izincomo ezibhekiswe emnyangweni wezemfundo

Kuyancomeka eMnyangweni wezeMfundo ukuba izincwadi zesiZulu uLimi lwaseKhaya,

ezinezimo zokukhuluma zibhalwe zibe ziningi, njengoba kubonakala ukuthi ngathi ziyashoda
ezikoleni, ezikhona yilezo ezingayivezi imvelaphi yezimo zokukhuluma. Ukuze abafundi
bakwazi ukufunda ukuzisebenzisa futhi bakwazi ukuzuza lobu buhlakani obutholakala kuzo
izimo zokukhuluma. Inqubomgomo yezilimi ithi abafundi kumele bakwazi:

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 Ukubona inkulumo eqhathanisa izehlakalo ezendlule, umlando,
ezenkolo, imibhalo yobuciko nabantu abaziwayo (isib. Usebenza
kwamalume, okuchaza ukusebenza kahle; ukubhekwa yisambane,
okuchaza ukuba sebhadini ngaleso sikhathi). Ukukhombisa ukuqonda
izaga nezisho nokusetshenziswa kwazo.
(CAPS, 2006, p. 27)

Lesi sicaphuno sikubeka kugqame okunye okumele umfundi akuzuze ngokufundiswa izimo
zokukhuluma. Lokhu othisha abangakwenzi ngesikhathi befundisa.

Kudingeka ukuthi umnyango wezemfundo unike isifundo sesiZulu sezimo zokukhuluma

ithuba elithe xaxa lokusithuthukisa njengoba kubonakala ukuthi nakuba kuzanywa
ukusithuthukisa isiZulu uLimi lwaseKhaya, kusekhona lapho kungakalungi khona. Lokhu
kufakaziswa nanguMoonsamy (1995), lapho ethi izilimi zabantu abamnyama azikanikezwa
ithuba elanele ezikoleni ukuze zithuthuke njengolimi lwebele ezinganeni ezimnyama. Naso
isiZulu siyingxenye yezilimi zabamnyama nazo izimo zokukhuluma ziyingxenye yolimi
olukhulunywa ngumphakathi ikakhulukazi olimini lwesiZulu.

Kuyabonakala nasemasekhondari ukuthi zikhona izifundo uMnyango WezeMfundo

ozenzayo zokucobelelana ngolimi lwesiZulu. Yingakho ngincoma ukuthi nazo izimo
zokukhuluma kuhle kucotshelelwane ngazo ngendlela ezoveza imvelaphi yazo. Ikakhulu
ngoba sekuvelile kulolu cwaningo ukuthi ziningi kakhulu izinto abafundi abangazizuza, uma
zifundiswa, ngendlela izimo zokukhuluma olimini lwesiZulu uLimi lwasekhaya.

Uma ngizobheka umqulu iNational Policy Framework (2002), uthi izilimi zabomdabu
zinelungelo elifanayo nezilimi zabamhlophe. Lokhu okungafanele ngoba isiZulu uLimi
lwaseKhaya lubonakala linomsebenzi omningi wokuveza imvelaphi yalo ulimi. Kunezinye
izilimi ezifana nesiNgisi. Nakho lokho kulingana kubonakala kukhulunywa ngomlomo
kodwa kube kungenzeki. Uma ngibuka indlela othisha abafundisa ngayo ngiyibone ingefani
nokushiwo yisiTatimende soHlelo lweziFundo lukaZwelonke. Njengoba inezinhloso
ezihlosile ngokufundisa ulimi ithi ihlose lokhu:

Ukuhlomisa abafundi, noma ngabe bavela kuziphi izimo zenhlalo

yomphakathi nezomnotho, ubuzwe ubulili ulwazi ukusebenzisa
umzimba nengqondo ukuhlakanipha, ngolwazi, amasu
nokungamagugu adingekayo ukuze bakwazi ukuzenelisa, nokubamba
iqhaza elibonakalayo emphakathini njengezakhamizi zezwe
elikhululekile. CAPS (2006, P. 4)

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Nabafundi ngokufunda izimo zokukhuluma ngesiZulu uLimi lwaseKhaya, lendlela eveza
imvelaphi yezimo zokukhuluma ibonakala kuyiyo ehlomisa abafundi ngamasu
nokungamagugu adingekayo nokubamba iqhaza elibonakalayo emphakathini, Abafundi uma
sebezifundile izimo zokukhuluma. Lokhu abakuzuza uma befundiswa izimo zokukhuluma,
okungubuhlakani bazohamba bayobusebenzisa emphakathini, lapho ulimi seluyathuthuka.

Umnyango wezemfundo kuyancomeka ukuhlangana nothisha, othishomkhulu, abazali nezazi

zolimi uma uhlela ukuguqula indlela yokufundisa ukuze bonke abathintekayo bazi ukuthi yini
esizoqhubeka esifundweni, nokuthi yini elindelekile kothisha, abafundi, abaphathi besikole
neqhaza elilindeleke kubazali. Inqubomgomo yezilimi ibeka kanje:

Lolu hlelo lwezifundo luhlose ukuqinisekisa ukuthi abafundi bathola

babuye basebenzise ulwazi namakhono njengendlela ahambisana
ngayo nezimpilo zabo. Ngale ndlela uhlelo lwezifundo lukhulisa
ulwazi lwezimo abaphila kuzona, babenozwelo kuzibopho zomhlaba
jikelele.
(CAPS 2006, p. 4)
Uma ngibheka abafundi ngokufundiswa kwabo izimo zokukhuluma. Lapho bezozifunda
ngendlela ezoveza imvelaphi yazo, yindlela abakhulisa ngayo ulwazi lwezimo abaphila
ngaphansi kwazo. Ngoba kubonakala ukuthi kwazona izimo zokukhuluma ziwukwenza
kwesintu sibukisisa bese siqamba isimo sokukhuluma okungaba yisaga, yisisho noma
yisifengqo.
6.6 Izincomo eziqondene nothisha bolimi lwesiZulu

Kuyancomeka ukuba othisha bolimi lwesiZulu uLimi lwaseKhaya uma befundisa bafundise
ngendlela ezoveza imvelaphi nolwazi lwezimo zokukhuluma. Ukuze abafundi bezozuza
ubuhlakani obutholakala uma umfundi efundiswa izimo zokukhuluma.

Othisha kungaba kuhle ukuthi babuye babuze nakubazali babafundi, lokho abangakuqondi
kahle okumayelana nezimo zokukhuluma ngesiZulu uLimi lwaseKhaya. Ocwaningweni
kubonakele ukuthi imvamisa incazelo ephume kubazali emakhaya ivamise ukushaya
emhlolweni. Okunye kuvame ukuba yincazelo eyakha umfundi njengakulesi saga: “isisu
somhambi asingakanani singangenso yenyoni.” sichaza ukuthi isihambi saneliswa yilokhu
esikuphiwayo noma kuncane kangakanani, imvelaphi yaso abantu babukisisa ukwenza
kwabantu sabe sesiqamba lesi saga.

Lapha umfundi ufunda ukuthi uma uhambile kumele weneliswe yilokho onikwa khona.
Umfundi ngalesi saga uyakheka uzokhula azi kahle ukuthi uma ephiwa into ehambile kumele

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akwamukele njengoba kunjalo, afunde ukuthi umuntu wokuhamba uyaphiwa ukudla uma
kwenzeka efika ekhaya. Uthisha nomzali akube khona ukubambisana nakuso isifundo hhayi
ukuthi umzali usezofundisa, kodwa akalekelele lapho kufuneka khona imvelaphi yesimo
sokukhuluma ngani ngoba abantu abadala bathathwa njengesilulu solwazi. Singasho sithi
ulwazi oluningi lubhalwe emabhukwini nje yizazi zolimi nazo zaziluthatha kubantu abadala
abalwaziyo ulimi lwesiZulu.

6.7 Izincomo eziqondene nezikoleni

Ezikoleni kuyancomeka ukuthi ngesikhathi kuqashwa othisha abazofundisa isiZulu uLimi

lwaseKhaya kubhekisiswe ukuthi lowo thisha ngabe unalo yini uthando lalolo limi
azolufundisa ukuze kupheze ukuqashwa kothisha abangenalo uthando lokufundisa isiZulu
uLimi lwaseKhaya. Kumele izikole ziyeke ukufundisa ngendlela endala, ye OBE engavezi
imvelaphi yezimo zokukhuluma kanti sekusetshenziswa indlela ye-CAPS, iyona ndlela ecishe
ivune ukufundiswa kwezimo zokukhuluma ngendlela eyiyo ngoba siyayithola iveza imigomo
okufanele ilandelwe ibeka ithi:

Ulwazi oluphakeme namakhono aphakeme, ubuncane obemukelekile

umthetho wokulingana ulwazi okumele luzuzwe ebangeni ngalinye
kumele lucaciswe, kubekwe nemigomo ephezulu okumele izuzwe
kuzo zonke izifundo. (CAPS, 2006, p. 5)

Lesi sicaphuno sikufakazisa kahle ukuthi ezikoleni kufanele engabe kuyavezwa konke
okuzuzwa ngabafundi uma befundiswa. Ngamanye amagama lolu cwaningo luyahambisana
nokushiwo yinqubomgomo wezilimi ye-CAPS.

Isikole kumele sibhekisise izincwadi esizithengayo ezizosetshenziswa ngabafundi besiZulu

ukuthi ngabe yizo yini ezizozuzisa abafundi ubuhlakani ngokuveza imvelaphi yezimo
zokukhuluma. Lobo buhlakani obutholakala ngokufundiswa kwezimo zokukhuluma
ngesiZulu uLimi lwaseKhaya.

6.8 Izincomo ezibhekiswe kubazali

Abazali kuyancomeka ukuthi uma benezingane zabo bazame ukukhuluma isiZulu esiqondile,
ukuze abafundi bathole ubuhlakani obutholakala ezimeni zokukhuluma ngoba uma ukhuluma
isiZulu imvamisa uyazisebenzisa izimo zokukhuluma. Okunye abazali mabanqande izingane
zabo ekusebenziseni kolimi lwesiZulu budedengu, ngoba kuyalubulala ulimi lwesiZulu uLimi

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lwaseKhaya. Kumele bacophelele ukuthi izingane zabo zikhuluma ngendlela eyiyo futhi
emukelekile aziziphambanisi izimo zokukhuluma. Uma umzali ethola ingane yakhe ikwenza
lokhu asheshe ayifake endleleni, ingaze iphumele ngaphandle ekhuluma into okungeyona.

6.9 Ukubaluleka kocwaningo

Ngalolu cwaningi ngiphonse itshe esivivaneni ngokuveza obala ukuthi abafundi

basemabangeni aphakathi nendawo ibanga leshumi bazuzani uma befundiswa izimo
zokukhuluma ngesiZulu uLimi lwaseKhaya. Nakuba kuvela okuzuzwa ngabafundi uma
befundiswa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya. Lokho okuzuzwa ngabafundi
okube ngumphumela wokuhlaziya ngosizo lwenjulalwazi kaVygotsky (1978),
okungeyokufunda okubhaliwe akubone, akuzwe kwenzeka emphakathini, esetshenziswe
kahle nohlaka lwemicabango, ukuze kutholakale ulwazi locwaningo. Ulwazi lutholakale
ngokuba nezingxoxo nothisha abafundisa isiZulu uLimi lwaseKhaya, nokuthamela izifundo
zabo lapho befundisa ekilasini.

Lolu cwaningo lubukeka lubaluleke kakhulu ngoba imiphumela yokutholakele itholakale

nangokulandela kahle insizakuhlaziya kaVygotsky (1978) ye-social constructivist nohlaka
lwemicabango nepharadaymu yomhumusho i- interpretative paradiym. Konke lokhu
kubonaka kukhiphe imiphumela eyiyo. Uma ngizobheka kulolu cwaningo, ngibona le
pharadaymu nensizakuhlaziya ilufanela lolu cwango ngoba insizakuhlaziya kaVygotsky
(1978), ibheka kakhulu kokwenzeka emphakathini kanti nami ngicwaninga ngezimo
zokukhuluma ezenzeka emphakathini. Yingakho ngithi lolu cwaningo lubukeka lubalulekile,
futhi luyilandelile imigwaqo elandelwayo uma kwenziwa ucwaningo.

Umphumela walolu cwaningo uzokwenza ukuba abafundi bazibukisise bona babone

ukubaluleka kokufunda izimo zokukhuluma. Ngaleyo ndlela ucwaningo luzosiza abafundi,
ngokuthi ngaso sonke isikhathi uma befundiswa izimo zokukhululma bazi ukuthi bafundiswa
ubuhlakani. Obuzobasiza impilo yabo yonke.

6.10 Izingqinamba zocwaningo

Ngizame ngazo zonke izindlela zokuqikelela ukungaphumi kokuyikhona engicwaninga

ngakho. Lokhu ngikutshengise nangenjulalwazi engiyisebenzisile yokufundiswa
okuyinjulalwazi kaVygotsky (1978). I-social constructivist theory, ebheka ukufundiswa
kolimi.

111
Ingqinamba yokuqala yalolu cwaningo ukuthi lubheke uhlangothi olulodwa, lubheke izimo
zokukhuluma, kanti futhi lubuye lubheke ulimi olulodwa, okungulimi lwesiZulu. Okunye
futhi lwenziwe esikoleni esisodwa, hhayi kuzo zonke izikole okokugcina lwenzelwe
endaweni esedolobheni alufinyelelanga kuzo zonke izikole nezisemakhaya. Kanti futhi
alusebenzisanga othisha bonke abafundisa isiZulu kulesi sikole kodwa lusebenzise othisha
abathathu abafundisa ibanga leshumi.

6.11 Isiphetho socwaningo

Ukuphetha lolu cwaningo ngingathokoza kakhulu uma ngabe umkhosi engiwuhlabayo

ungezwakala kuzo zonke izindawo lapho kufundiswa khona isiZulu, nasezikhungweni
zemfundo ephakeme ezifundisa isiZulu uLimi lwaseKhaya ukuze abafundi bathole lobu
buhlakani nolwazi okutholakala uma befundiswa izimo zokukhuluma. Ikakhulukazi
emnyangweni wezemfundo okuyiwona ohlela izifundo ezizofundiswa abafundi.

Ukufundisa izimo zokukhuluma ngendlela eyiyo, ezoveza imvelaphi yazo othisha

ezimpendulweni zabo batshengise ukungaphikisani nokufundisa izimo zokukhuluma
ngendlela eyiyo futhi batshengisa uthando olukhulu lokufundisa isiZulu uLimi lwasekhaya.
Babonakala ngokuthi bazihluphe bayofuna ulwazi abazolufundisa izingane ezincwadini
nakubantu abadala abalwaziyo ulimi, ngokubona ukuthi kukhona okusalayo okubalulekile
okunjengemvelaphi yezimo zokukhuluma.

Uma abafundi bezofundiswa izimo zokukhuluma bangazuza inhlonipho, ukuthobeka

nokuvuka konembeza babo, lapho befundiswa izimo zokukhuluma ngendlela eveza
imvelaphi yazo. Nginethemba lokuthi izigigaba ezenzeka ezikoleni ezenziwa ngabafundi,
zokweyisa ezikoleni bangafuni ukufunda nazo zingancipha, ukwenza kwabo kuyabonakala
ukuthi benziwa ukungazi ukuthi okwenzayo uzenzela wena kungaba kuhle noma kubi, kodwa
ekugcineni kuyabuya njengoba kunjalo kungebuye usemncane, kwesinye isikhathi kubuya
usugugile ungasenawo amandla. Izimo zokukhuluma uma umfundi ezithole kahle
akaphambuki endleleni yakhe yempilo ngoba usuke ekwazi kahle ukuthi uma engenza lokhu
angazuza lokhu ekugcineni. Nolimi olunothiswe izimo zokukhuluma luzwakala lumnandi
kosaziyo isiZulu uLimi lwaseKhaya uma elalele.

Ngingasho ngithi nanso maZulu isisezithebeni isidinga ukudliwa, ngabantu abakubonayo

lokhu kubaluleka kwezimo zokukhuluma. Lolu cwaningo kalusiwo umnqamulajuqu, kepha

112
nami ngithe angibeke engikubonayo, ngehlo lami elincinyana, nginethemba lokuthi abathandi
bolimi, nezingcithabuchopho zolimi lwesiZulu, nazo zizoyibona le nto ebalulekile
emumethwe yizimo zokukhuluma okufanele engabe abafundi bayayithola uma befundiswa
izimo zokukhuluma abangayitholi ngendlela abafundiswa ngayo izimo zokukhuluma.

Nginethemba lokuthi nomnyango wezemfundo ngaphansi kokuthuthukiswa kwezilimi nawo

uzosukumela phezulu, ubhekisise lolu cwaningo olucwaninge ngokuzuzwa ngabafundi uma
befundiswa izimo zokukhuluma ngesiZulu uLimi lwasekhaya, bese uvula amehlo kulungiswe
lapho kusala khona ukuze kulungiswe kusakhanya. Ngoba kwayona inqubomgomo yezilimi
ye-CAPS esetshenziswa kuso isiZulu uLimi lwaseKhaya iyisihumusho sesiNgisi, kanti
izilimi kazifani futhi azisoze zafana, mhlawumpe abaphathi bomnyango wezilimi bangabheka
umqondo wesiNgisi ukuthi kawufani nomqondo wesiZulu.

6.12. Iziphakamisozalokho okungacwaningwa kususelwa kulolu cwaningo

Okubonakala sengathi kukhona lapho ngingafinyelelanga khona unelungelo lokuqhubeka

lapho ngigcine khona aveze okunye okusengacwaningwa, okumayelana nalolu cwaningo
noma okungumsebenzi ohlobene nalo. Okunye ngiphakamisa ukuthi uma kukhona ongaba
nothando angaqhubeka nocwaningo abheke ukuthi lobu buhlakani obuzuzwa ngabafundi uma
befundiswa izimo zokukhuluma ngesiZulu uLimi lwesiZulu, ngabe bungalondolozeka
kanjani ukuze bugcineke. Ngamanye amazwi yiziphi izindlela okungavinjwa ngazo ukuthi
konke lokhu okuzuzwa uma kufundiswa izimo zokukhuluma umfundi kuhlale kugcinekile
kungabe kusaphinde kushabalale

113
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 P. O. Box 47672
KwaMashu
4360
28 May 2013

The Principal
Siphosethu Seconday School (Pseudonym)
P. O. Box 2712
Ntuzuma
4360

Dear Sir/ Madam

Request for permission to conduct study in your school

I am pursuing a Master’s degree in education at the University of KwaZulu Natal since this
year 2013. I am present working on research isiZulu uLimi LwaseKhaya teaching pedagogy
at FET phase, in partial fulfillment of the requirement for my studies.

The tittle of my research: What leaner’s gain when they are taught proverb, idioms, and
figures of speech in isiZulu Home Language. The study focused on teaching isiZulu uLimi
lwaseKhaya in Grade 10. I have chosen the school for convenience in collecting data and I
anticipate the following participants to form a sample for this study: learners of isiZulu,
because the focus of the study is on the teaching. Since they will be observation of lessons
which will be taking place. I will also ask for permission to observing the learning lesson.
During the observation of lesson both teachers and learners actions will be observed,
interviews before and after lesson observations will be done with teachers.

I will ensure minimal use of school time, about thirty five to six for the interview, before and
after the lessons observation, and time for observation of lessons will be according to the
school time table. The study will not harm the image of the school. Names of the teachers and
of school as well as your learners will not be mentioned or linked to any of the data collected.
In this way pseudonyms for all participants and of the school will be used, and no
circumstances will be revealing without your permission. For the purpose of analysis, the
identity of the school and the respondents will be protected; data will be stored in a safe place
at the University after five years it will be then disposed of. Participation is voluntary, if any
time during the cause of the research they wish to withdraw themselves from the research;
they will be free to do so, without negative consequences.

The study will benefit the school in several ways:

The school will have an opportunity to discuss the approaches and theories of teaching when
the study is finish.

121
The full participation of the respondents will contribute to social transformation. If you have
any questions about this study, you can contact my supervisor and research office at the
following details:

Dr S. Ntuli
Email Address: ntulis2@ukzn.ac.za
Cell no: 0832676581

Prem Mohum (Research office)

Humanities and Social sciences Ethics
(031) 2604557
Fax (031) 2604609
Email: mohump@ukzn.ac.za

Thank you for considering my request. I would be pleased to answer any questions, which
you may like me to clarify. I look forward to produce a rich and exciting study based on the
data I hope to collect from school.

Yours sincerely

____________________

Mazibuko G. T. (Miss)
Student number: 9700672

DECLARATION

I………………………………......................................................................(Full name of
principal) hereby confirm that I understand the contents of the document and the nature of the
research project and consent to participating in the research project. I understand that
participants are at liberty to withdraw from the project at any time, should I so desire.

SIGNATURE DATE

………………………………….. ………………………………..

122
 P. O. BOX 47672
KwaMashu
4360

28 May 2013

Dear participant

May I thank you if you are accepting my request to be the participant in my study. I am
pursuing Master’s degree in education at the University of kwaZulu Natal.

The tittle: What learners’ gain when they are taught proverbs, idioms and figures of
speech in isiZulu Home Language.

The study focused on the results of teaching isiZulu uLimi lwaseKhaya in Grade 10. I have
chosen your school for convenience in collecting data and I beg you to be a part of my
research, as isiZulu teacher. I will use as participants to form a sample for this study, because
the focus of study is on the results of teaching, since they will be observation of lessons
which will be taken place.

The study not harms the image of the school. Your names will not be mentioned or linked to
any of the data collected. In this way pseudonyms for all participants and of the school will
be used, your identity will be protected; data will be stored in a safe place at University after
five years it will be then disposed of. Participants are voluntary, if any time during the cause
of the research they wish to withdraw themselves from the research; you will be free to do so,
without negative consequences

The study will benefit the school in several ways. (i) The school will have an opportunity to
discuss the approaches and the theories of teaching when the study finish. (II) Findings will
disseminate to the school.

The full participation of the respond will contribute to social transformation. If you have any
questions about this study, you can contact my supervisor and research office at the following
details:

Dr. S. Ntuli
Email Address: ntulis2@ukzn.ac.za
Cell no: 0832676581
Prem Mohum
Research office
Humanities and Social Sciences Ethics
(031) 2604557
Fax: (031) 2604609
Email: mohunp@ukzn.ac.za

123
Thank you for considering my request. I would be pleased to answer any question, which you
may like me to clarify.

Yours faithfully

Mazibuko G. T.

DECLARATION

I……………………………………………………………………………… (Full names)

hereby confirm that I understand that contents of the document and the nature of the research
project. And consent to participating in the research project. I understand that participants are
at liberty to withdraw from the project at any time, should I so desire.

SIGNATURE DATE

………………………………….. ……………………………

124
 P.O. BOX 47672
KwaMashu
4360

28 May 2013

Dear sir/ Madam/ Guardian

May I thank you for allowing your child to participate in the lessons when I will be doing
observation of listening lessons. I am pursuing a master’s degree in education at University of
KwaZulu Natal. I am present working on research isiZulu uLimi lwaseKhaya teaching
pedagogy at FET phase, in partial fulfillment of the requirement for my studies.

The tittle: What leaner’s gain when they are taught proverb, idioms, and figures of
speech in isiZulu uLimi lwaseKhaya.

The study focused on the results of teaching isiZulu uLimi lwaseKhaya in Grade 10. I have
chosen school of your child for convenience in collecting data and I beg your child to be a
part of my research, as isiZulu learner, I will be using as participants to form a sample for this
study, because the focus of study is on the results of teaching. Since they will be observation
of lessons which will be taking place, I will ask permission to observing your child while
learning lesson take place.

The study will not harm the image of the school. Names of your child will not be mentioned
or linked to any of the data collected. In this way pseudonyms for all participants and of the
school will be used, the identity of your child will be protected: data will be stored in a safe
place at University after five years it will be then disposed of. Participants are voluntary, if
any time during the cause of the research they wish to withdraw themselves from the
research; they will be free to do so, without negative consequences.

The study will benefit the school in several ways. (i) The school will have an opportunity to
discuss the approaches and theories of teaching when the study is finish. (ii) Findings will
disseminate to the school.

The full participation of the respond will contribute to social transformation. If you have any
questions about this study, you can contact my supervisor and research office at the following
details:

Dr. S. Ntuli
Email Address: ntulis2@ukzn.ac.za
Cell no: 0832676581
Prem Mohum
Research office
Humanities and Social Science Ethics
(031) 26046557
Fax (031) 2604609
Email: mohunp@ukzn.ac.za

125
Thank you for considering my request. I would be pleased to answer any question, which you
may like me to clarify.

Yours faithfully

……………………………..

Mazibuko G.T. (Miss)

Student number: 9700672

DECLARATION

I…………………………………………………………………………………… (Full name)

hereby confirm that understand the contents of the document and the nature of the research
project and consent to participating in the research project. I understand that participants are
at liberty to withdraw from the project at any time, should I so desire.

SIGNATURE DATE

…………………………………….. …………………………….

126
UHLA LWEMIBUZO YEZINGXOXO ESAKUHLELEKA

• Ngabe usunesikhathi esingakanani ufundisa izimo zokukhuluma kuleli banga leshumi.

Yikuphi osukufundile, mayelana nezimo zokukhuluma kulesi sikhathi osunaso
ufundisa kuleli banga?

• Abafundi ngabe bayazisebenzisa yini izimo zokukhuluma uma bebhala imisebenzi

yabo yesiZulu?

• Ake ungichazele ngezindlela zokufundisa ozisebenzisa uma ufundisa izimo

zokukhuluma, yingani usebenzisa lezi zindlela?

• Ngabe abafundi bayakuzwa yini uma usebenzisa lezi ndlela ozisebenzisayo?

• Indlela ofundisa ngayo izimo zokukhuluma ngabe isafana yini nendlela

owawufundisa ngayo usaqala ukufundisa? Uma ingasafani yikuphi osekushintshile?

• Ulukhulisa kanjani ulwazi lwakho lokufundisa izimo zokukhuluma ngesiZulu uLimi

lwaseKhaya kuleli banga?

• Bakwamukela kanjani ukufundiswa izimo zokukhuluma abafundi bakho? Chaza.

• Yiziphi izinsiza ezisetshenziswa abafundi bakho ekuzicijeni ngezimo zokukhuluma?

• Uyabacacisela yini umehluko phakathi kwezimo zokukhuluma, ngokwehlukana

kwazo abafundi bakho, Kanjani?

• Bazazi kangakanani izincazelo zezimo zokukhuluma abafundi bebanga olifundisayo?

• Ubahlola kanjani abafundi bakho ukuthi izmo zokukhuluma bayazazi. Chaza

• Yini oyenzayo ukukhuthaza abafundi bakho ukusebenzisa izimo zokukhuluma

emisebenzini elandelayo:

- Indaba ebhalwayo.

- Inkulumo elungiselelwe.

- Inkulumo engalungiselelwe.

- Ukusetshenziswa kolimi.

- Ukukhuluma nje ekilasini.

• Ngabe sewake waqeqesheka yini ngokufundisa izimo zokukhuluma kubafundi

bebanga leshumi (grade10), uma ngabe wake waluthola yimuphi umahluko elawenza
ekufundiseni kwakho izimo zokukhuluma?

• Ngabe ucabanga ukuthi uqeqesho owaluthola lwakuhlomisa ngokwanele

ekufundiseni ukufundisa izimo zokukhuluma ngesiZulu uLimi lwaseKhaya
kubantwana bakho? Ake uchaze.

127
• Ekufundisweni kwezimo zokukhuluma uyafinyelela yini ekufundiseni ngokuqondeka,
nokwakheka kwazo?

• Ngabe abafundi uma bephendula banalo yini ulwazi ngokwakheka nokuqondeka

kwazo izimo zokukhuluma?

• Yimaphi amasu owasebenzisayo ukucubungula imvelaphi yezimo zokukhuluma?

• Wenzenjani ukuqinisekisa ukuthi ulwazi oluthole ekucwaningeni ngemvelaphi

yezimo zokukhuluma (izaga, izisho ezifengqo) nembala luyiqiniso?

• Uyabanika abafundi ithuba lokuthi bahambe bayocwaninga ngemvelaphi yezimo

zokukhuluma?

• Wenzenjani ukuqinisekisa ukuthi abafundi bazisebenzisa ngendlela efanele izimo

zokukhuluma?

• Wena njengothisha uyazisebenzisa yini ngokufanele izimo zokukhuluma

ekuxhumaneni nabafundi enkulumeni yansuku zonke?

• Ungakwazi yini ukufundisa nabanye abafundi bamanye amakilasi izimo zokukhuluma

ngesiZulu ulimi lwaseKhaya, yiziphi izinto ozibona kufanele zilungiswe ngesikhathi
ufundisa?

128
ISHIDI LOKUBUKELA OTHISHA BEFUNDISA

Ibanga: ……………………………………

Usuku nesikhathi: …………………………

Uthisha: ……………………………………

Izinsizakufundisa:

Ukuhleleka kwesifundo

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Isimo segumbi lokufunda

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Ubudlelwano ekilasini

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UMSEBENZI WOKUQALA
IZIMO ZOKUKHULUMA
UHLU LWEZAGA
1. Inkovu iphuma ethangeni .
2. Induku kayiwakhi umuzi.
3. Inyanda yemuka nesibopho.
4. Umuthi uphamba inyanga.
5. Inkunzi isematholeni.
6. Umuthi ugotshwa usemanzi.
7. Umbala uchacha enkomeni .
8. Zibanjwa zisemaphuphu.
9. Ukhuni luzala umlotha.
10. Libunjwa liseva.
11. Inhlwanyelo ithekelwa kubangane.
12. Inzimakazi izala ilungakazi.
13. Intombi kayedlulwa.
14. Inkonyane enhle ikhothwa ngunina.
15. Umthente uhlaba usamila.

Umsebenzi

Bhala imvelaphi yezaga ezilandelayo

1. Inkunzi isematholeni.
2. Inkovu iphuma ethangeni.
3. Umuthi ugotshwa usemanzi.
4. Ukhuni luzala umlotha.
5. Libunjwa liseva
UMSEBENZI WESIBILI

IZIMO ZOKUKHULUMA

UHLU LWEZISHO

1. Ukwanda ngomlomo njengembenge.

2. Ukuphula inhiziyo.
3. Ukuthatha ngozwane.
4. Ukwaliwa yinto.
5. Ukwambula imfihlo.
6. Ukubalela nasebukhweni bezinja.
7. Ukwaphuka umoya Ukubamba utalagu.
8. Ukubalekela ukufa nokuphila.
9. Ukuba nesandla esilula
10. Ukwaliwa umendo.
11. Ukubasa ngesagile.
12. Ukubeletha izithende.
13. Ukubopha inja nezinkuni.
14. Ukuqhuba imbuzi
15. Ukudla indaba

UMSEBENZI
BHALA INCAZELO YEZISHO EZILANDELAYO
1. Ukuphula inhliziyo
2. Ukwaliwa yinto.
3. Ukwanda ngomlomo njengembenge.
4. Ukuthatha ngozwane.
5. Ukuba nesandla esilula
6. Ukubasa ngesagila.
UMSEBENZI WESITHATHU

IZIMO ZOKUKHULUMA

INCAZELO YEZAGA NEZISHO

Izaga
Ziyi binzana lamagama elikwazi ukuzimela elikunika umqondo ophelele.

Izisho
Ziyibinzana lamagama angeke akwazi ukuzimela, okudinga ukuba asekwe ngamagama
athize ukuze anike umqondo ophelele.

UMSEBENZI

BHALA USHO UKUTHI YISAGA NOMA YISISHO.

1. Ningamvumeli ubafano uthathangozwane.
2. Induku kayiwakhi umuzi.
3. Ukhuni luzala umlotha.
4. Inkovu iphuma ethangeni
5. Zibanjwa zisemaphuphu.
UMSEBENZI WESINE

IZIMO ZOKUKHULUMA

UHLU LWEZIFENGQO

1. Isifaniso
2. Isifenyiso.
3. Isihlonipho
4. Umbuzombumbulu.
5. Anakhronizimu.
6. Isihlanakezelo
7. Isimeleli
8. Ihaba.
9. Isiqhathaniso.
10. Uvuthondaba.
11. uPholavuthondaba.
12. Uteku
13. Okzimoron
14. Isidlalisi
15. Umbhinqo.

UMSEBENZI
Emishweni elandelayo bhala usho ukuthi sifengqo sini
1. Inkunzi yakithi inesibindi esikhulu.
2. Lo mfana uyisihlakaniphi.
3. Batusa ubunono bebe bengamanuku.
4. Ngabe umthakathi akaseyukufa
5. Uyise usuthi.