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Masters Theses
Information asymmetry and obstacles on SMMEs growth in the rural areas of uThungulu District Municipality of KwaZulu-Natal
Advisor: Prof Contogiannis, Terry Elefherios ; Prof Vezi-Magigaba, Makhosazana Faith; Prof Kaseeram, Irrshad
Attachments [1]
Issue Date: 2012
Language: en
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Abstract:
Information asymmetry is regarded as factors that affect SMMEs and issues hindering SMMEs growth which include management skills, market access and lack of training. This is supported by Rogerson (2008) that several challenges facing SMMEs development in South Africa have been unapproachable. Number of factors have been identified which relate to markets access and marketing, business management skills, training, finance and inadequate institutional support.
The SMME sector is regarded as a potential employment creator and contributes significantly to the economic growth of South Africa. SMMEs have the major share of the development and almost half of the total employment in the economy. While argument still exists about the comparative contribution of SMMEs to the economy, this sector contributes a massive share of employment which contributes significantly in the economy. However, SMMEs are facing challenges that prevent them from growing, and causing a large percentage of SMMEs to shut down in their first two years of operation.
This study aims to discover the information asymmetry and obstacles on SMMEs growth in uThungulu district municipality. An investigation was conducted among owners in all local SMMEs in the district to identify obstacles perceived as central to SMMEs growth. Structured questionnaires were used to collect data. The research findings indicate that lack of training and management skills are one of the challenges faced by SMMEs since the majority of entrepreneurs have only matric qualifications. The use of technology was also identified as an obstacle on SMMEs growth.
Description:
Thesis submitted to the Faculty of Commerce, Administration and Law to fulfil the requirements for the Master of Commerce in Business Management at the University of Zululand, South Africa.
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- Outline: The researcher has noted that factors in the home environment of the children living in the squatter settlements were likely to influence their academic achievement. The performance of the majority of both primary and secondary school pupils from the squatter settlements does not rise to expectations. Instead, there is a high rate of dropouts, illiteracy and child abuse. It became clear to the researcher that the causes as well as the effects of squatting on the educational life of the children living in the squatter settlements should be researched. The findings of the study can serve as a valuable basis on which measures at policy making, educational guidance and assistance, teaching and supervision can be carried out. Methods of investigation: The two major methods of research used in this study were the literature review and an ethnographic investigation. Literature was reviewed on the researched problem. There were five distinct samples to which the ethnographic research method was administered. To reveal the home background factors that influence scholastic achievement of the pupils living in the squatter camps, the researcher spent time with members of an observed population i.e. 60 pupils from both primary and secondary schools. Interviews were administered to 8 principals, 18 teachers, 3 inspectors, 8 health workers and 2 social workers. The researcher considered the ethnographic research method to· be particularly appropriate for empirical research. It enabled the researcher to observe activities from their natural surroundings. Questions which were asked to the five distinct samples were based on what the investigator had observed in the squatter camps. The responses could be checked from the context in which the question and answers took place. Percentages were mainly used to principals, inspectors, responses. Principal finding of the study: The following factors were found to have an influence on the academic achievement of the pupils living in the squatter settlements. 3.1 General conditions. -All the settlements shared a lack of laid-on facilities. In particular, overcrowding and water supplies were general problems. Toilet pans or pit latrines were the only form of sanitation. Paraffin lamps and candles were used for lighting, and wood was also used for fuel. Refuse was mostly dumped; some people dug or burnt it. 3.2 Living in poor housing itself influences self-evaluation and motivation. Social isolation and inadequate space make children change their feelings about "the whole life" - a change particularly noticeable in school (Schorr, A.L. 1964 : 5). Students who fail to live up to their own academic expectations suffer losses of self-esteem. Failure lowers a child's self-concept and may as a result undermine himself, thus assume the attitude that he is a useless individual. 3.2.1 Parental educational level is related to the child's school progress. Parents who have later sought to improve on what they had, are likely to have a favourable attitude to the child's education. Pupils from such families are more likely to· experience success at school than children whose parents are uneducated. 3.2.2 School progress may be affected by facilities at home. Study and homework require concentration and attention. A proper place of study at home together with appropriate furniture such as a study desk with sufficient light, results in better performance in schoolwork. 3.2.3 The tendency to appoint unqualified and underqualified teachers lowers academic standards. The pupils' cognitive abilities will be deficient as they are bound to receive a lower quality of education. 3.2.4 Regular school attendance is positively related to success at school in general. Late corning and habitual absenteeism lowers performance at school and promotes, a high failure and drop-out rate. The abovementioned environmental factors were proved valid in the analysis and interpretation of data. Finally, a number of suggestions are given with the hope that if implemented, the community of Winterveldt, Alexandra and Mshenguville, as indeed of the squatter settlements in South Africa as a whole, will benefit thereby: 1. The impoverished home environments of the children typified by overcrowding, low income and low education of parents as major factors to be taken into consideration. 2.It is the responsibility of education to formulate policies and strategies aimed at improving the situation of children in black schools. Children from depressed areas such as Winterveldt, Mshenguville and Alexandra need a variety in educational experiences so that they experience the delight and wonder of learning. 3. may No child can receive a democratic education in a non-democratic school. single A academic expectations, a skillful and understanding to the raising standard of demanding syllabus and, teaching are essential self-esteem of the disadvantaged children. 4. It is recommended that education furnish new modes of teaching that incorporates parents and the community in the curriculum and that guide parents towards self-betterment and improved family life. Devise school-based services for children that can compensate for the declining support at home.
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- Neo-Pentecostalism in South Africa: its pneumatological to logical content and ecclesiastical impactOver the last century the Christian Church in South Africa has been exposed to and influenced by pentecostal and neo-pentecostal teachings. At the turn of the century the introduction of pentecostal doctrine caused concern among denominational church executive bodies who spoke out strongly against pentecostalism. This resulted in some ministers leaving their traditional denominations and starting independent pentecostal churches. One such man was P.L. le Roux, who left the Dutch Reformed Church in South Africa and started the Apostolic Faith Mission. These early pentecostal churches had very definite doctrinal beliefs concerning the baptism in the Holy Spirit and the exercise of spiritual gifts. Their doctrine emphasized that a person could only be baptised in the Holy Spirit subsequent to their conversion experience and not simultaneously as had been taught in the conservative traditional churches. Furthermore, this Spirit baptism had to be authenticated by the person speaking in a spiritual tongue. In the early 1960's, a variation in pentecostal doctrine was taught in Britain and brought to South Africa by Reverend Arthur Wallis and others. Local ministers of the gospel such as Reverend Derek Crumpton, Bishop Bill Burnett and Bishop Alphaeus Zulu accepted this less dogmatic view of pentecostal teaching which did not necessitate a person having to leave their denomination in order to participate in spiritual gifts. Neither did it necessitate a person speaking in tongues as tlte sign of being baptised in the Holy Spirit. This variation became known as the Neo-pentecostal Movement and later as the Charismatic Renewal Movement. It was initially accepted by very few clergy and laity but within a short period of time gained favour in different churches all over the country. By the mid 1980's, another variation was introduced and taught by a certain sector of neo-pentecostals, namely the Rhema Faith Movement, which focused on a realized view of eschatology. They maintained that a healthy mind and body and a prosperous lifestyle were signs of a christian being blessed by God. Not all neo-pentecostal churches agreed with this realized view of eschatology. As the number of independent neo-pentecostal churches increased in South Africa, the Reverend Edmund Roebert of the Hatfield Christian Church saw the necessity of forming an organization which would provide fellowship for these pastors and assist them in aquiring ministerial and marriage officer status. This organization was called the International Fellowship of Christian Churches. With the formation of these neo-pentecostal churches, many members from traditional church backgrounds transferred their membership. Some of the most common reasons given for the transfering of membership were the relaxed social atmosphere, the spontaneous worship and the group participation experienced in the neo-pentecostal church meetings. These transfers have had a negative impact on the traditional churches in South Africa because of the depletion of membership rolls and financial income. The pneumatological content of the neo-pentecostal movement has been questioned by many conservative scholars. Some are more sympathetic towards the movement than others. Martin Lloyd-Jones, a well accepted scholar in conservative theological circles distanced himself from his previous beliefs concerning the baptism of the Holy Spirit. For many years he had believed and taught that the baptism of the Holy Spirit took place at the point of conversion. In an exegetical work of Paul's letter to the Church at Ephesus, Lloyd-Jones aligned himself with the neo-pentecostal view of there being a subsequent baptism experience with the Holy Spirit. That people are leaving the traditional model churches in South Africa to join neo pentecostal model churches is without question. The underlying reasons are however not always clear. Are they theological ? Are they sociological ? Are they both? It is the intent of the writer to reach certain conclusions to these questions and to determine the extent to which the neo-pentecostals have formulated their doctrinal beliefs on the Person and Work of the Holy Spirit.
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- This dissertation examines the political orientations of two influential figures in South African history: Dr. Nelson R. Mandela and Inkosi Mangosuthu G. Buthelezi. Both leaders played pivotal roles in shaping the political landscape of South Africa during the apartheid era and its transition to democracy. Mandela, as the iconic leader of the African National Congress (ANC) and later the first democratically elected President of South Africa, and Buthelezi, as the leader of the Inkatha Freedom Party (IFP) and a prominent advocate for Zulu interests, offer contrasting perspectives on political ideology, strategy, and vision for the country. Drawing on a range of primary and secondary sources, including speeches, interviews, autobiographies, and scholarly analyses, this comparative study seeks to explore the ideological foundations, strategic approaches, and leadership styles of Mandela and Buthelezi. Key areas of analysis include their respective commitments to non-violence versus armed struggle, their approaches to negotiations and reconciliation, their visions for a post-apartheid South Africa, and their relationships with other political actors and movements. By examining these dimensions, this dissertation aims to shed light on the complexities of political leadership in a deeply divided society and to provide insights into the factors that shaped the trajectories of the anti-apartheid struggle and the transition to democracy in South Africa. Additionally, the study seeks to contribute to a deeper understanding of the nuances of political ideology, strategy, and leadership in contexts of social and political transformation. Ultimately, this comparative analysis of Mandela and Buthelezi's political orientations offers valuable insights into the complexities of leadership and political ideology in the context of South Africa's struggle for liberation and democratic consolidation. It also underscores the importance of understanding the diverse perspectives and strategies that have shaped the country's political history and continue to influence its trajectory in the post-apartheid era.
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- This study has been made possible by our desire to look into the feasibility and effectiveness of the Western poetic devices in the writing of sonnets in Zulu. In chapter one the aim of this study is clearly spelt out. We hope that at the end of the investigation, we shall come out with some suggestions and possibilities of a Zulu type of a sonnet, for, we feel that there was a reason for the English to choose a different style from the Italian. The second chapter deals specifically with the definition of terms. These include, inter alia, the concept "sonnet" as espoused by various linguists; iambic pentameter and the rhyme scheme. In chapter three we firstly defined the major characteristics of sonnets. These major structural features of a sonnet are clearly depicted in Kreuzer's (19~~:224) definition of a sonnet, that a sonnet is: a fourteen-line lyric pentameter, following schemes. poem, one or in more iambic rhyme It is clear, therefore, that a sonnet should consist of fourteen iambic pentameter lines and should follow a required rhyme scheme. Furthermore, in this chapter, the two types of sonnets were briefly outlined, namely the Petrarchan or Italian and the English or Shakespearean. The fourth chapter dealt with the formal elements of the three selected poets' sonnets in this investigation, namely, Ntuli, Masuku and Nxumalo. We looked closely into the division into fourteen lines, the iambic pentameter as well as the rhyme scheme that is being followed. As we scrutinised all the sonnets, these poets have contributed, with regard to these three external structural features, we also paid particular attention to their significance, that is, whether they contributed anything towards the delivery and portrayal of ideas contained in each sonnet. Content in Ntuli's,. Masuku's and Nxumalo's sonnets is analysed in the fifth chapter. In our analytic study of content, we looked closely into what each poet was writing about - the proposition each was advancing or the story each poet was telling in each sonnet. We came across a variety of subjects ranging from those discussing death to those that were purely social and political, and those with a religious background. We also looked closely into the approaches and artistic devices which the sonneteers employed in the portrayal of the ideas in their works of art. We noticed that these ranged from the less effective concentrated use straight-forward prosaic narration to of vivid imagery coupled with the rich the and more well-chosen words and ideophones. In this chapter we also examined the effectiveness of rhyme in the portrayal of content. In chapter six we analysed Ntuli's, Masuku's and Nxumalo's sonnets with particular attention on the meaning that is conveyed in each of the sonnets they have contributed. We also looked very closely into the techniques the poets employed to relay the four aspects of meaning to the readers, namely, Sense, Intention, Feeling and Tone. We also examined the effectiveness of Masuku's rhyme in the conveyance of the meaning in the sonnets whether it was contributory or not. The possibility of a Zulu type of a sonnet is dealt with in the seventh chapter. The last chapter is the general conclusion where all our observations and suggestions are summarised.
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- Umhlaba uwonke unezindawo ezinamagama ezaziwa ngazo, kanjalo nezigodi zinamagama umphakathi waqamba unganakile ukuthi usebesebenzisa ubuhlakani. La magama ezigodi aqanjwe elandela ubuchule obabungafundelwe phansi. Lobu buchule besekwa nawumlando wamagama uqobo. Lobu buchule ekuqanjweni kwamagama kwalo mphakathi ngokuhamba kwesikhathi yibona ovikela ukushabalala komlando, ukudidaniswa kwamagama ezigodi zawo, imibango nokuphikisana ngala magama okungahamba kuvele. Isahluko sokuqala siqukethe konke umcwaningi ahlose ukukwenza ocwaningweni lwakhe olumayelana nokuqanjwa kwamagama ezigodi zakwaMpungose endaweni yaseMlalazi. Umcwaningi kulesi sahluko ubeke kabanzi ngomlando wozalo lwakwaMpungose, izinhloso zokwenziwa kocwaningo, ukubaluleka kokwenziwa kocwaningo, imibono yababhali nenjulalwazi mayelana nokuqanjwa kwamagama ezindawo kanye nentshisekelo yokuqalwa kwalolu cwaningo. Ubuye waphawula ngalabo abayohlomula ngobukhona balolu cwaningo. Isahluko sesibili siqukethe izindlela zokuqoqwa kolwazi ngokuhluka kwazo. Izindlela zokuqoqa ulwazi umcwaningi uchaze indlela ngayinye ububi nobuhle bayo. Kwathi kulezo zindlela watomula ezimusizile lapho ehlwaya ngocwaningo lwakhe kanye nalezo achibiyele ngazo ekuhlwayeni kwakhe ukuze ucwaningo lube ngolunothile. Isahluko sesithathu siveza konke okushiwo abanye ongoti kwezokuqanjwa kwamagama ezindawo nangokuqanjwa kwamagama anoma yiluphi uhlobo. Izinjulalwazi zokuqanjwa kwamagama ezindawo zibalulwe kuso lesi sahluko. Isahluko sesine kwethulwa lonke ulwazi obeluhlwaywa ngamagama ezigodi zaseMlalazi ngaphansi kweNkosi yakwaMpungose kanye nemvelaphi yamagama ezigodi. Kubhekwe nokwakheka kwamagama ezigodi kanjalo nendlela la magama ezigodi abhaleke ngayo. Kulesi sahluko umcwaningi ubalule nangemibuzo ephendulekile ngokocwaningo. Isahluko sesihlanu siqukethe isihlaziyo jikelele socwaningo, izincomo zocwaningo kanye nesiphetho socwaningo.
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- Ucwanlngo olwenziwe kulo msebenzi lumayelana nokubuyisa ithongo noma idlozi. Ukubuyisa lokhu kwenziwa ngenkolo yaboMdabu, yokuthi umoya womuntu osewashona uyabavikela abomndeni abasaphila. Lolu cwaningo luyimpendulo yokuthi kahle hIe yini ebuyiswayo. Ngenkathi kucaciswa ngenkambiso yesiko lokubuyisa nemmmmgwane, kunikezwa nezexwayiso kwabaphilayo. Uma leli siko lingenziwanga sampela noma lingenziwanga ngenhlonipho nentobeko elifanele; abaphilayo bazidonsela amanzi ngomsele. Bavelelwa amashwa namashobolo. Izindlela zabo zibemnyama. Esahlukweni sokuqala, isigaba 1.4, kuchazwa amagama asetshenziswe ukuchaza izimo e:zithile njengokuthi; ukulanda owashona akufani nokubuyisa ithongo. Umsebenzi womuthi wamadlozi, umlahlankosi awufani ngazo zonke izikhathi. Abaphilayo kufanele babenolwazi nokuqonda yonke inhlonipho ephathelene nenkolo nomsebenzi wesiko ngoba inhlonipho yabangasekho neyempilo yonke jikelele iyingxenye yamasiko namagugu enza ukuthi isidalwa esingumuntu sehlnke ezilwaneni. Isahluko sesibili sichaza ngobukhona bemimoya enamandla phezu kwezidalwa ezingabantu. Le nkolo yemimoya (Spiritism), ikhona enkolweni yamasiko oMdabu futhi ikhona nasenkolweni yobuKrestu nakwezinye izinkolo. Le mimoya, iyimimoya yabantu asebashona okuthi uma izihlobo zayo ziyihlengile ngempumelelo, iziveze ingamadlozi noma amathongo, iqonde ukwakha ubudlelwano obuhle obubonakala ngokuvikeleka, impumelelo nezinhlanhla kuzihlobo zayo ezisaphila. Uma izidingo zale mimoya zingafezwa, iqhamuka isiyizithunzi eziletha isinyama, kwenye inkathi ibe yizithutha ezihlasela, zibhuqabhuqe umndeni ngezifo, umuzi uvalwe ngehlahla. Izipokwe nemingcwi zikuleli butho le mimoya engondingasithebeni ngoba mhlawumbe ingafihlwanga ngenhlonipho, ingazilelwanga noma ingabuyiswanga. Isiko lokubuyisa lingubufakazi benkolo ethi; abasishiyayo kulo mhlaba baya ndawana thize, lapho bafike bahlangane khona noMvelinqangi kanye nezigidigidi zezinkulungwane zamalungu emindeni yabo ezedlula mandulo kulo mhlaba: The belief in the Hereafter is one ofthe fundamentals of religion which means the affirmation ofthe fact that this short- lived borrowed life is not the ultimate life but is only the commencement ofa full - fledged life. (Siddiqi,1980:11) Ngokwenkolo yaboMdabu, tmtmoya noma imiphefumulo yalaba bantu asebekweliphakade isisondelene noMvelinqangi, sekuyimimoya engcwele esiyophila ingunaphakade. Le mimoya iyabuyiswa izobheka, ivikele abaphilayo noma singathi iyabuyiswa ingcweliswe ngokwesiko njengoba kubuya umoya wedlozi uzosebenza "uphile" kophilayo. Ngokwenkolo yaboMdabu, kukhona izindawo ernzini waboMdabu ezingcwele, ezihlonishwa kakhulu ngoba ziyizizinda zamathongo. Le mimoya-ke ibuyiswa, ikhushulelwe, yethulwe kulezi zindawo. Imidati ngalezi zindawo nemininingwane yesiko eqondene nazo, idingidwa esahlukweni sesithathu. Isahluko sesine sihluba udlubu ekhasini mayelana nokuthi Iiyini isiko lokubuyisa ithongo. Lesi sahluko sidingida ngenkambiso yokwaziswa kwabomndeni nozalo ngomsebenzi, nangokusingathwa ngenhlonipho kotshwala balo msebenzi. Siphetha ngokubika,nokumenywa kwabangasekho ngembuzi ukuba bazobusisa 10 msebenzi. Ngalolu suku usuke usuqalile umsebenzi wokubuyisa ithongo. Isahluko sesihlanu silandisa ngokuqhubeka ngosuku Iwesibili lomsebenzi, okulusuku lokuwa kwenkomo. Ukuhlatshwa nokuhlinzwa kwale nkomo kubuveza obala ubucayi nobunzima balo msebenzi. Usuku Iwesithathu nalo lunolwayo imidati nemikhutshana yokuphothula umsebenzi wonke. Umoya womufi sekusukwa nawo esibayeni usuyokwethulwa endlini enkulu, eyisigodlo samathongo. Ukubuyisa ithongo okuqhakanjisiwe ngokomnumzane, indalabantu. Ukubuyiswa kwenzalabantu, omame nonina womnurnzane kuthiwe halamuzi. Kugxilwe kumnumzane ngoba maningi amasiko nemikhutshana egcinwayo uma kubuyiswa ithongo lomnurnzane ukwedlula laba abanye. NeNkosi yesizwe ingumnumzane ngakho-ke iyathinteka nayo njengomnumzane. Isahluko sesithupha simayelana nokuhlaziya nokuphetha. Siphethe izincomo nokusonga jikelele. Izincomo ezikhona ezokunxenxa nokunxusa abantu ukuthi bagcine amasiko abo bangagijimeli amasiko nenkolo yezinye izizwe, bafenyise amasiko nenkolo yaboMdabu. Kungaba kuhle aboMdabu baqale bahlunge amasiko esingathi awasahambisani nesikhathi nenhlalo yesimanje, bese kuthi lawo masiko asengumgogodla wenkolo yaboMdabu navuselela ubuntu bezizwe zoMdabu zase-Afrika athuthukiswe ezikhungweni zemfundo yawo wonke amazinga, aqhakanjiswe futhi nasemibuthanweni yaboMdabu.
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- Sehluko sekucala Sehluko lesetfula lucwaningo ngekutsi sivete singeniso, inhloso yelucwaningo yekugcamisa imvelaphi, lusendvo nekubaluleka kwesive sakaNgomane. Kuvetwe tindlela telucwaningo, kubaluleka kwalo lucwaningo, kuchazwa kwemagama latsite lanjengalawa: sibongo, tibongo, sive, nalamanye. Sehluko sesibu Umlandvo webukhosi bakaNgomane nekulandzelana kwemakhosi wendlaliwe. Kutsintfwe netindzawo lapho lesive besihamba khona size sifinyelele lapho sesitinte khona nyalo. Lusendvo Iwebukhosi kuye kufinyelele kulawa labusako nyalo. Sehluko sesitsatfu Setfula inkholo yesive sakaNgomane, emasiko kubaluleka kweMvelinchanti nemadloti esiveni sonkhe. Inchubo yesive ivetiwe lapho kwentiwa imisebenti yesive lefanana nefana nekuphahla, kubata, kwacha tibaya nalokunye. Sehluko sesine Lapha kutsintfwe lulwimi nemasiko esive sakaNgomane. Kulapho kuvela khona kutsi lulwimi Iwabo beluba netinhlavana tetilwimi tetive bebakhelene nato. Ngaphansi kwemasiko kutsintfwe imfuyo nalokudliwako. Sehluko sesihlanu Budlelwano besive sakaNgomane naletinye tive bucwaningisisiwe ikakhulu nebakaDlamini lokungabo labahlanganisa sive seMaswati. Kuye kwavetwa ngemphilo yebaka Ngomane kusukela esikhatsini sebuNguni kuye kufinyelele nyalo kuseMaswati. Sehluko sesitfupha Sigcamisa luhlatiyo Iwelucwaningo netincomo letitsintsa emasiko, lulwimi, umlandvo wesive senibongo. Siphetfo siveta incabhayi yalolunye lucwaningo lolutsintsa letinye tive.
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- Lolu cwaningo luyimizamo enzulu yokuthola izimbangela zokungenwa yidlozi. Ekucwaningeni ngalesi. sihloko kuye kwavela ukuthi liyini-ke lona idlozi. Kuze kwabhekwa nezimpawu zornuntu ongenwa yilo idlozi leli. Lokhu kuzosiza kuvule amehlo ornphakathi ukuba wazi, ususela kulezi zirnpawu ukuthi luhlobo luni lokugula okuphethe umuntu ogulayo. Maningi arnaphupho aphushwa abantu kodwa lolu cwaningo lukwazile ukwehlukanisa arnaphupho awuphawu lokungenwa yidlozi ernaphusheni ajwayelekile. Urnuntu ongenwa yidlozi ugula ngezifo eziningi elashwa ngemithi yezinyanga kodwa kubenhlanga zimuka nomoya. Lo moya wedlozi kuyatholakala ukuthi awuharnbi wodwa kodwa uhamba namandawe namandiki. Lolu cwaningo lube nokulandelela lufuna iqiniso ngale mimoya yamandiki namandawe. Kutholakale nemithi yokuyehlisa Ie mirnoya ewubulawu obumhlophe. Kucwaningwe nangendlela aphehlwa ngayo amagobongo okuyibharnisa Ie mimoya. lsahluko sokuqala sicacisa kuthi bha izinhloso zalolu cwaningo. Kulezi zinhloso kuvela nenkuthazo ekbuthaze umcwaningi ukuba acwaninge ngalesi sihloko. Ubekwenza elandela ukusuka nokuhlala kwamasiko alandelwayo uma urnuntu engenwa yidlozi. Kuso lesi sabluko kuyacaciswa ukuthi liyini lona idlozi, kubukwa nemininingwane elandelwayo ekuthwasiseni umuntu. Kulesi sabluko kubhekwa nendima okuzohanjwa kuyo eyimingcele yocwaningo. Lokho kusiza ukuthi 10 msebenzi ungahambi umathanda kodwa uqoqeke. Isahluko sesibili yisona esesingena shi emsebenzini ozokwenziwa Kulesi sahluko kubukwa eduze ukungenwa umoya wedlozi futhi kubhekwa nezinhlobo zamadlozi angangena umuntu. Yingani la madlozi eqoka 10 muntu arnqokayo? Asuke eqondeni ngalokhu kumkbetha? Uphawu olugqamile lokungenwa yidlozi ukugula, Zifo zini ezitholakala kumuntu ongenwa yidlozi? Mizamo mini ezanywa abantu basekbaya ukunsiza 10 muntu wabo? Esahlukweni sesithathu ucwaningo lungena kwinkanankana yokuqhurna kwedlozi. Lokhu kuqhurna kwedIozi kuthiwa ukubhoboka ngolimi lobungoma. Umuntu ongenwe yidlozi ugula kakhulu, ulala phansi agulele ukufa. Ulashwa ngayo yonke imithi kodwa angasindi. Mhla kubhoboka idlozi ufikelwa yithongo lakhe elimfundisa amaculo obungoma, okuthi kungazelelwe phakathi kobusuku ngokuvama ahayize, ahlabelele, asine. Uvuka noma ngabe ubegula kangakanani aye esangomeni esithwasisayo. Ucwaningo lubuke 10 mngoma omusha efika esangomeni esithwasisayo nokwelashwa kwakhe. Kulolu cwaningo kubhekwe ubulawu bamathwasa nemibhemiso. Lapha esigodlweni amathwasa afundiswa ukugida. Kucwaningwe ngokubhuda ngebomvu nokunqwambisa. Kucwaningwe ngezinyongo, iziphandla kanye nezinye zezimbuzi: Kulesi sahluko kucwaningwe nangemicimbi yokuhlanganisa idlozi. Kuyatholakala ukuthi umuntu akangenwa yidlozi elilodwa kodwa kokunye ungenwa yidlozi lakubo nelasekhaya konina. Onke la madlozi kufanele ahlanganiswe uknze angalwi wodwa egazini likathwasa. Kulolu cwaningo kutholakale nokuthi izangoma azidli konke ukudla kodwa zinokudla ezikuzilayo ngezizathu. Ephehlelweni kunezinto ezingenziwa izangoma namathwasa. Esahlukweni sesine kucwaningwe ngokuphothulwa nokwamukelwa kwethwasangoma. Kubukwe indlela okumenywa ngayo izangoma emcimbini wokuphothulwa. Kucwaningwe ngodwendwe Iwezangoma ukuphuma kwakhe esangomeni esithwasisayo kuyiwa kubo lapho sizalwa khona. Kubhekwe indlela esamukelwa ngayo isangoma nakhona ekhaya lapho usaqhubeka urncimbi wokulifihlela ithwasa. Lithi lingayithola into ebifihliwe bathokoze abasekhaya, kucwaningwe nangomgidi wesangoma esisha. Kubhekwe nokwabiwa kwenyama nokubusa ngotshwala. Esahlukweni sesihlanu kube sekucwaningwa ngokubhula. Kubhekwe izinhlobo zokubhula. Kukhona ukubhula ngekhanda nokubhula ngamathambo. Lapha ekubhuleni ngekhanda ababhuli bayafundiswa ukuba bathi, "Yizwa! Yizwa!" Uma isangoma sishaya emhlolweni. Kubukwe izinto ezenziwa isangoma uma sizoqala urnbhulo. Kukhona nezangoma ezibhula ngamathambo ezilwane zasendle. Kunolwazi olufundiswa izangoma ukuze zikwazi ukuhumusha amathambo zize zihumushe nokuma kwawo, kube seziyayilandela indaba ziyisusela emathanjeni ezilwane zasendle. Kulolu cwaningo kubuye kwabukwa indlela esethwasa ngayo isangoma esesethwasa. Abalozi bangena isangoma esesethwasa kudala kodwa esesiqala phansi sesiyothwasela abalozi. Siyahamba siye esizibeni abalozi basingenise emanzini. Mhla siphumayo siphuma sesicake ngomcako omhlophe sesithandelwe yinhlwathi yasemanzini esuke ithonywe yiwo amadlozi. Uma lesi sangoma sifika ekhaya, siyayibulala Ie nhlwathi senze ngesikhumba sayo iminqwambo neziphandla Lesi sangoma yisona esinemvume yokuba singenza umhlahlo. Lona umbhulo omkhulu omenywa iNkosi kuphela Asikhulumi isangoma. esinabalozi kodwa kuba yibo abakhuluma ngamazwi asamilozi, isangoma sona sihumushele ababhuli. Kokunye bayakhuluma kuzwakale kungadingi namhumushi uma benze njalo kuthiwa baphaphile. Abalozi bahlala phezulu ezintingweni. Bayahamba babuye babuye. Uma bezofika bahlinzekwa ngotshwala. Esahlukweni sesithupha kucwaningwe ngeqhaza elibanjwe yilolu cwaningo ekuthuthukiseni ulimi IwesiZulu. Amadlozi angabantu abahlonishwa kakhulu, babizwa ngokuthi bangaMakhosi. Banamagama emithi yabo bayehlukanisa emagameni aziwayo, lokho okwandisa amagama emithi anothisa ulimi. Umuthi uwodwa uze ubizwe ngamagama amabili, lokho okuyiqhaza elibonakalayo lokuthuthukisa ulimi. Kunamagama ezinto zemvunulo angeke atholakale ndawo ngaphandle kwasebungomeni. Nakho lokho kuyalunothisa ulimi IwesiZulu. Esahlukweni sesikhombisa kuhlaziywa ucwaningo jikelele, kwenziwa izincomo ebese kuqoqwa lonke ucwaningo.
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- The research is basically looking into the literal and the techniques used by authors and the influence such techniques have on IsiZulu drama. Although different authors even playwrights were used in this research, the intentions are to investigate the effects of such influences on IsiZulu drama especially historical dramas. This research is divided into five chapters. Chapter one is the general introduction of the research topic where the following topics form part of the research proposal. These include: The background to the study, the statement of the problem, the purpose of the study, delimitation of the study, the study methodology, beneficiaries of the study, division of chapters chronologically and conclusion. Chapter two deals with different literal techniques used by authors / playwrights in various plays which include the following: foreshadowing, flashback, language and culture, the use of the plot, suspense, the use and effects of dialogue, secretes of the play which include events which are hidden to other characters especially the protagonist. Chapter three investigates the effects of the narrative techniques on characters, on events of drama, the effects on how characters are created by the authors, how they are named and the effects on the plot. Chapter four investigates and reveals authors, the playwrights, as story tellers through their different characters. It also reveals how authors shape up the events and crisis using appropriate characters in defining themes of historical drama. The themes of the historical dramas investigated include: politics, dreams and assassination of King Shaka by his brother Dingane and Mbopha, his regiment. Chapter five deals with discourse analysis, the crisis analysis, dialogue and the problems of the protagonist analysed, recommendations and the conclusion.
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- This research is based on literacy development in rural schools of KwaZulu-Natal. The focus of the study is on mother tongue education with reference to the role of isiZulu in the provision of Literacy at the foundation phase level. The chapters present an in depth analysis of the key problems which are faced by both teachers and learners in the foundation phase classrooms, especially in the rural areas of KwaZulu-Natal Province. This research is divided into six chapters. Chapter one introduces the research focusing on the research aims and objectives, the focus of the study, the definition of terminology used and the research question. This chapter introduces the research and the preceding chapters. This chapter focuses on the research problem and highlights the main objectives of the study. Chapter two focuses on the various research tools which are used in the study of humanities as a field of study. This section looked at different approaches, methodology, procedures and techniques which are relevant when a study of this nature is conducted with particular focus on the interpretive paradigm as described by Cohen and Manion (2000). Chapter three deals with the relevant literature based on the research question. This section looked at different voices of various scholars as far as literature in the literacy studies is concerned. Various voices from various scholars were used as literature which focused on various theoretical frameworks as the base of this study. Chapter four looks at the actual study which was conducted using research tools which were discussed in chapters two and three. This chapter presents different views from the research participants. Their views are based on their experiences as far as literacy problems in the foundation phase in South African education system is concerned. Chapter five concentrates on the interpretation of data which was presented on the previous chapter. Much emphasis is put on the responses which were received from different stakeholders which include the parents, the teachers and the community members. Data received is interpreted and analysed in this chapter. Concludes the study and gives the recommendations which the researcher find valid to be implemented for future studies related to literacy studies in the Foundation Phase.
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- Lona umsebenzi wocwaningo ohlelwe ngokwezahluko eziyisikhombisa. Leso naleso sahluko sigxile emgomeni owodwa ogqamile ezinkondlweni zembongi ekhethelwe lolu cwaningo u-EJ Mhlanga. Isahluko 1: sendlalela ucwaningo ngokucubungulisisa izinhloso, izindlela nomhlahlo wocwaningo kanye nonJando weningi okuhlaziywa izinkondlo zayo. Kugxilwe ezinhlosweni zokucwaninga imvumelwano, ifanamsindo, ukuxhumanisa, impindamqondo nempindwa kanye nesigqi. Umkhawulo wocwaningo ugxile emaqoqweni ezinkondlo ayisithupha, okukhethwe izinkondlo ezingamashumi amane nesithupha ezihlungelwe lolu cwaningo. Kusetshenziswe izindlela zocwaningo ezimbili: indlela yemibuzo negokufundwa kwezincwadi eziqukethe imigomo yokuhluza. Isahluko 2: sithinta imvumelwano ezinkondlweni eziqokiwe. Sigqamisa izindawo izimvumelwano ezitholakala kuzona: ekuqaleni, maphakathi nasekugcineni kwemigqa yezinkondlo. Isahluko 3: kucutshungulwe ukufana kwemisindo ukusukela konkamisa, ongwaqa kuze kufinyelele kumalunga. Kuhlaziywe kabanzi ofanankamisa, fanangwaqa nefuzamsindo ekuvezeni imiqondo nemigqumo ezinkondlweni. Isahluko 4: lapha kucwaningwe ngokuxhumanisa kwagxilwa ezindaweni okwenzeka kuzona: ekuqaleni, maphakathi nasekugcineni kwemigqa yezinkondlo. Kuhlaziywe nendlela okwenzeka ngayo okuthinta ukweqa imigqa, ukuphambana, ubunxemu nokuba mazombe. Isahluko 5: siveza ukusebenza kwempindamqondo egqanyiswe ukusetshenziswa kwamagama aphindiwe ngenhloso yokuletha Umgqumo ezinkondlweni. Impindwa ivuzwe ukuphindeka kwemigqa ekuqaleni, maphakathi nasekugcineni kwezingaba zezinkondlo. Isahluko 6: kucutshungulwe isigqi esigqanyiswe ukwelekana kwemigqa, ukweqiwa kwawonkamisa, amalunga namagama athile aphelele. Kuhlaziywe izigaba, izindima nezikhawu ezitholakala ezinkondlweni ezikhethelwe lolu cwaningo. Isahluko 7: siqoqela ndawonye imiphumela nezincomo zocwaningo. Kuvela iziphakamiso nezinselelo okufanele zihlolisiswe ngabanye abacwaningi ekuhluzweni kwezinkondlo
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- Isahluko sokuqala siphethe isethuIo socwaningo-jikeIeIe. Lapha kubukwa izinhIoso zocwaningo; intshisekeIo; indIeIa yokuqhuba ucwaningo, umkIamo wocwaningo nemibono yongoti. Isahluko sesibiIi siphethe ukuqhathaniswa kohIeIo oIwakbeIwe phezu kwegama nesiqu; ukuthi IufundeIwani uhIeIo IoIimi; isayensi yohIeIo IoIimi; umsuka wohIeIo Iolimi; ukubunjwa kohIeIo IoIimi esiZuIwini; umahluko phakathi kwesiqu nomsuka; ukuchazwa kabusha kwamatemu 'isiqu nomsuka'; umsuka nomphumeIa wawo; imofoIoji encike kwiziqu namagama; imofoIoji esuseIwe eziqwini zoIimi nokuthi ikuphi okuyikonakona phakathi kwemofoIoji esuseIwa emabizweni noma eziqwini. Isahluko sesithathu siphethe ukubhalwa kwamagama ngokuwahlanganisa noma ngokuwahlukanisa okuqukethe ukuthi ingabe ahlanganiseIwani futhi ahIukaniseIwani amagama uma ebhaIwa; indIeIa yokuhIukanisa amagama, indIeIa engapheIeIe yokuhIukanisa amagama; okubekwe endaweni yokunye; ingabe abaIetha inkoIo kubantu bawahIukanis~ kanjani amabizo; ukuhIukaniswa kwamagama ngokuka van Wyk; ukuhIukanisa kube kodwa;" okunokuphambaniswa ukwahlukanisa; okunokubuyiseIwa endaweni; ukubunjwa kobhalo-jikeIeIe egameni eIiIodwa nesiphetho. Isahluko sesme siphethe ukuhIeIwa kwamabizo ngezigaba zawo okuqukethe Iezi zihIokwana ezithi ingabe amabizo ahleIeIwani ngezigaba zawo; izigaba zamabizo; ubuthakathaka ngezindIeIa uDoke noCoIe abahleIa ngazo izigaba zamabizo; ukuhIeIwa kwamabizo ngezigaba zawo ngokukaDoke; ukugxekwa k wendIeIa uDoke ahleIa ngayo izingcezu zenkuIumo. IsahIuko sesihIanu siphethe ukuhIeIwa kwamabizo nezingcezu zenkuIumo ngendIeIa kavan Wyk okuqukethe Iezi zihIokwana ezithi izingcezu zenkuIumo ngokukavan Wyk; okulandelayo kutshengisa isigabazwana; ukublelwa kweziphawulo, izibaluli, maru nezibanjalo ngohlelo luka van Wyk. Isahluko sesithupha siphethe lokho okuthiwa isiphawulo esiZulwini; umIando omfuphi ngokuthiwa isiphawulo; ubuthaka balokhu okuthiwa" isiphawulo; indlela engandulelwa ukubhekana nobuthakathaka nalokho okuthiwa isiphawulo nesiphetho. Isahluko sesikhombisa esibhekene nokuhlaziywa kocwaningo jikelele, lzmcomo nesiphetho
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- Lolu phenyo luzama ukuveza ubunkondlo obutholakala ezithakazelweni zesiZulu. Kulolu hlobo lwezinkondlo okuyizithakazelo sithola ukujiya nokusetshenziswa komqondo okunzulu.Phela izithakazelo zithathwa njengomkhuleko kuleso sibongo kanti futhi izithakazelo ziqukethe umlando wokhondolo lokuzalana kuleso sibongo. Yizona ezihlanganisa uZulu wanamuhla noZulu wayizolo. Lolu phenyo ke luyozama ukuveza ukuthi izithakazelo azisetshenziswa kuphela lapho kubingelelwana, kukhulekwa, kukhongwa noma ubonga okuthile okuphiwayo noma ubonga okuthile okwenzelwe ngulowo muntu. Kodwa lolu phenyo luyozama ukukhombisa ukuthi izithakazelo zijiyile kunalokho zinobunzulu kanye nezimpawu zobunkondlo. Yingakho lolu phenyo kufanele luzame ukuveza lobu bunkondlo nobunzulu obutholakala ezithakazelweni. Lolu phenyo luyozama futhi ukuveza ubunkondlo obukhona ezithakazelweni kumazinga ahlukahlukene. Izinga lokuqala ukuveza isakhiwo sangaphandle. Izinga lesibili ukuzama ukuveza isakhiwo sangaphakathi. Izinga lesithathu ukuzama ukuveza ubunkondlo obusezingeni eliphezulu obubonakala bukhona ezithakazelweni. Lolu phenyo luzobuye luveze izinhlobo zezithakazelo ezikhona esiZulwini. Lolu phenyo luyophethwa ngokuba lethule izihlaziyo kanye nezincomo eziyosiza abanye abahlaziyi nabacubunguli kulo mkhakha wobuciko bomlomo.
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- This thesis is a result of historical-linguistic research into the origin and composition of Zulu place names in the districts of Mapumulo ·and Eshowe. It embraces place names in the Zulu language and names of places situated in areas in Natal which are traditionally Zulu and Lata territories and which, according to proposals for consolidation of areas in Northern Natal, will from part of Kwa-Zulu. In addition to the historical and cultural origin of the names of about 130 places, the majority of which I visited personally for research purposes, I also explain the linguistic composition of these place names. Place names in my thesis do not only mean names of established towns, villages, settlements, railway stations and halts, but also names of rivers, creeks, mountains, valleys, hills, gateways ("poorts"), forests, etc. Most of the names are closely connected with the history of Northern Natal and its peoples in general, and, in particular, the historical development of the Zulu nation under successive kings. Consequently, I have considered it necessary to devote a chapter to ;1 brief outline of the history of the Zulus and Lalas and their contact with European settlers, among whom were British, Voortrekkers and missionaries of various nationalities. Familiar place names in Northern Natal the origin of which has been investigated and ascertained are, amongst others, Eshowe, Mapumulo, Gingindlo7u, Kwa-Bulawayo, Thukela (Tugela), Matikulu, Umhlali, Kwa-Mondi, Nkwalini, Umvoti, Gezinsila, the Mahlongwa River (in the Kranskop area) and Mamba, a tributary of the Tugela River. In order to make readers conversant with the location of the places involved in my project, a map has been provided on which the places in the two districts are shown. In the thesis the location of places is provided according to the wind directions .• This information is correlated with particulars on the map. Khangelani Eshowe 25 SW, for example, means that Khangelani is situated 25 km south-west of Eshowe town. In my linguistic description of the place names I have devised a definite system of classification and applied it consistently. The name Mthandeni (originally eMthandeni) for example, has been classified under names which contain the imperative mood. This chapter is followed by an alphabetical list of place names in which each place name has been explained and discussed. In cases of differing explanations of the origin of place names I have provided the alternative without committing myself as to which explanation should be accepted as authentic. The place names involved in this investigation are mainly Bantu language place names. Therefore the terminology used here involves terms as they are used in the Bantu philology in the Republic of South Africa. The linguistic analysis of the various place names is provided with a view to determine the origin of each place name. I have therefore endeavoured to clarify the relevant morphological formatives. The analysis of, for instance, the stem into root and terminative (suffix) is not of linguistic importance. It does not contribute to the explanation of the derivation of a place name. Only formatives which are explanatory are analysed and discussed.
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- A new material ZrOxlZr/ ZrOxl AlxOy multilayered selective solar absorber was fabricated using electron-beam vacuum evaporation onto stainless steel (SS), microscope glass slides and silicon (Si). The optical constants n and k were measured using ellipsometry spectroscopy. A calculation using Cauchy's model reveals that the properties of a Zr layer of thickness 5 nm were shown to undergo a metallic behaviour. Calculation for the properties of both ZrOx layers of 50 run and 70 nm using Adachi model predicts a transition between dielectric and metallic behaviour. The properties of the AlxOy antireflection layer (AR) were also calculated using the Adachi model and were shown to undergo a dielectric behaviour. The multilayer stack (ZrOx/Zr/ ZrOxl AlxOy) was characterized using X-ray diffraction (XRD) and result show that the coating has a face-centered cubic (FCC) phase of Zr02, whereas AlxOy was amorphous. The obtained data agrees well with results obtained using Raman spectroscopy. The morphology, microstructural, was measured using Atomic Force Microscopy (AFM), and Scanning Electron Microscopy (SEM). The optical properties were measured using UV -vis-NIR spectroscopy at wavelength ranges from 300 nm 2500 nm and Ff -IR spectroscopy at wavelength ranges from 4000 nm - 25000 nm. The coating exhibits high normal solar absorbance of 0.93 in the solar spectrum region and low normal thermal emittance of 0.11 in the infrared region. However, the obtained films can be used for solar-thermal applications at low- and mid-operating temperature.
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- This study concerns the church life of the Komaggas community from the time of the coming of the London Missionary Society until today. A considerable part of the work covers the history of the Calvyn Protestantse Kerk (CPK), in particular in Komaggas and vicinity. The dissustation begins by surveying Namaqualand, the area in which Komaggas is situated, from a geographic, social and historical perspective. It points out that the descendants of the original inhabitants of this area later played a role in the church life of Komaggas. The following two chapters cover the missionary period in the church and social life of Komaggas. The role of land issues and how they influenced church and social life is highlighted. The role of the London and Rhenish missionaries in the development of church life in Komaggas is described. Their positive contribution regarding evangelism and education received attention, but also their negative role concerning the management of Komaggas is described. The take-over of the mission stations by the Dutch Reformed Church which caused dissatisfaction and contributed to the rise of the CPK, forms a rital part of the study. Chapters four to six outline the beginning and growth of the CPK in the Western and Eastern Cape, followed by the coming to and the development of the CPK in Komaggas. The causes, tension and conflict, followed by church growth are highlighted. Attention is also paid to the extension of the CPK in Namaqualand and into Namibia. The last chapter contains some final views.
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- Lolu cwaningo Iwethula inqikithi yomlando ngombono weNkosi uMuntongenakudla Mkhwanazi ngokuhlatshwa kwesoyi lakwaNgqondonkulu "uNgoye" kwaDlangezwa. Uhlaka Iwezahluko zalolu cwaningo zimi kanje: Isahluko sokuqala siqukethe isethulo socwaningo. Isahluko sesibili siqukethe umlando ngobukhosi bakwaZulu kanye nobukhosi bakwaMkhwanazi. Isahluko sesithathu siqukethe umlando , imvelaphi kanye nokudlondlobala kwalesi Sikhungo. Kubhekwa eminyakeni engamashumi amane nantathu sasungulwa. Isahluko sesine siqukethe umlando ngokudlondlobala negalelo eselibekwe yilesi Sikhungo emikhakheni ehlukene yempilo : • Inani labafundi abafunde kulesi Sikhungo kubhekwa unyaka nonyaka • Inani labafundi abafunde oPhikweni IwaseMlazi kusuka eminyakeni elishumi uPhiko luqale ukusebenza . • Inani labafundi abagogode oPhikweni. Isahluko sesihlanu siqukethe umlando ngalaba abalandelayo : • Uhla loSokhaya kanye noMgwamanda WeSikhungo , • Uhla IwabaPhathi kanye namaPhini , • IziNhloko Zemikhakha ehlukehlukene esezike zaphatha ngokulandelana, • Uhla IweziNhloko ZemiNyango ehlukehlukene I Isahluko sesithupha uhlaziyo locwaningo I izincomo nesiphetho
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- Ekugunyazweni ngokusemthethweni kwamalungelo abantu, uyabonakala umonakalo odalwa ukusetshenziswa kabi kwamalungelo. Ucwaningo lugxile kulowo monakalo obonakalayo nokuthi yini engenziwa ukwenza ngcono ukusetshenziswa kwamalungelo angezukuhlukumeza omunye umuntu,kodwa avikele wonke umuntu njengesakhamuzi nesidalwa esingumuntu esimele ukuphila impilo ecocekile. Isahluko sokuqala kuhlahlwe indlela yocwaningo, kuvezwa inhloso enkulu yalolu cwaningo kanye nentshisekelo okuwukuqwashisa isizwe ngenhlekelele engavezwa ukusebenzisa kabi amalungelo. Umklamo uqoqile lokho okuzodingidwa ngamalungelo. Ucwaningo luvezile ukuthi obani okumele bahlomule. Imibono yongoti ilunothisile ucwaningo. Isahluko sesibili siveza amalungelo aphathelene nezakhamuzi kanye nezombusazwe, kwagxilwa kulawo malungelo okubonakala kuwo umonakalo. Ucwaningo luvezile izindlela ezehlukene ezehlisa isithunzi somuntu ngokusebenzisa kabi amalungelo, ukungabekezelelani emikhakheni enhlobonhlobo yempilo okuletha ukudideka okukhulu ngamalungelo. Isahluko sesithathu sidingida amalungelo aphathelene nenhlalakahle kanye nezomnotho. Ucwaningo luvezile ukuthi yiziphi izinto ezikhinyabeza inhlalakahle yabantu nokuthi isimo sezomnotho sinamuphi umthelela kuyinhlalakahle yabantu. Ucwaningo lucacise ngokusobala ukuthi nakuba abantu yenziwa imizamo yokulwa nobubha, basayenza inkohlakalo ebabeka engcindezini yokuhlupheka. Isahluko sesine kucutshungulwe amalungelo aphathelene nemvelo, ukuzithuthukisa kanye nelungelo eliphathelene nesiko. Ucwaningo lugxilile kumonakalo owenziwa kuyimvelo, ziveziwe izindlela zokuzithuthukisa. Umonakalo uveziwe yilolu cwaningo mayelana nesiko elibukeka kungeyona indlela yempilo ngoba kukhonzwe amasiko ezinye izizwe. Isahluko sesihlanu siqukethe isihlaziyo socwaningo, kuvezwa konke okuthiwe kuzolandelwa okukhombisa umonakalo. Ucwaningo lwenze iqoqa lawo wonke umonakalo ovele ezahlukweni ezehlukene. Ucwaningo lubuye lwadingida izincomo ezihambisana nawo wonke umonakalo ovezweezahlukweni ezehlukene. Ucwaningo belungahlabi ngqo ilungelo kodwa bekwenziwa izichibiyelo zokulungisa lokho okubonakala kuwumonakalo ngenxa yokusebenzisa ilungelo kabi. Esiphethweni salolu cwaningo zinconyiwe izinhlelo ezinegalelo ekususeni inkungu yokungazi ngamalungelo ukuthi kumele asetshenziswe kanjani
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