Author: Rooweither Mabuya (SADiLaR isiZulu researcher)

Lala ngokuphumula Hlanga lomhlabathi. Bayede! Wena WeNdlovu!

His Majesty King Zwelithini was the longest serving monarch of the Zulu kingdom, with close to half a century on the throne. On December 3, 2021, His Majesty King Goodwill Zwelithini kaBhekuzulu would have celebrated 50 years since his coronation in 1971, as Isilo of the Zulu people of South Africa. The name Zwelithini literally means, (What does the world have to say?”). His majesty was born on July 14, 1948, the eldest son of Paramount Chief Cyprian Bhekuzulu and his second wife, Thomozile Jezangani kaNdwandwe. He was educated at the Bhekuzulu College of Chiefs and then privately tutored. He lived at his father's official residence at Khethomthandayo and received formal instruction in traditional Zulu customs. He was installed as the eighth monarch of the Zulu kingdom at a traditional ceremony at Nongoma on 3 December 1971.

Image by: JMK - Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=96651000

The king was a strong steward and custodian of Zulu traditions and customs. King Zwelithini kaBhekuzulu played a crucial role in cultural programs and initiatives aimed at promoting social cohesion among the diverse groups in the KwaZulu-Natal province. The late monarch can be described as a repository of culture. He not only defended and advanced the interests of the Zulu people but advanced their culture, customs, the traditions and a deep sense of identity.

His majesty king was a leader who encouraged health education, especially as a strong ally of the President’s Emergency Plan for AIDS Relief (PEPFAR) in the fight against HIV/AIDS and in South Africa’s response to COVID-19.

King Zwelithini kaBhekuzulu’s wise leadership will be remembered forever. He will be sorely missed.

Uwile umuthi omkhulu.

PHUMULA NDLONDLO ENOPHAPHE EKHANDA

Lala ngokuphumula Hlanga Lomhlabathi. Bayede! Wena WeNdlovu!

ISilo Samabandla Inkosi uZwelithini nguye obuse isikhathi eside kunawo wonke amakhosi ombuso wakwaZulu, ucishe wahlanganisa iminyaka engamashumi amahlanu esesihlalweni sobukhosi. Ngomhla ka-3 kuDisemba ka-2021, iSilo Samabandla inkosi uGoodwill Zwelithini kaBhekuzulu ubezohlanganisa iminyaka engamashumi amahlanu esesihlalweni kusukela abekwa ngonyaka ka-1971 njengenkosi yamaZulu eNingizimu Afrika. Igama elithi Zwelithini lisho ukuthi, (izwe lithini?”). ISilo Samabandla sazalwa ngomhla ziyi-14 Julayi 1948, siyizibulo leNkosi Enkulu u-Cyprian Bhekuzulu kunkosikazi wakhe wesibili, uThomozile Jezangani kaNdwandwe. Wafunda Ekholiji iBhekuzulu (Bhekuzulu College of Chiefs) emva kwalokho wafundiswa ngasese ekhaya. Wayehlala esigodlweni sikayise esisemthethweni kwaKhethomthandayo wafundiswa ngamasiko nezinkambo zakwaZulu. Wagcotshwa njengenkosi yesishiyagalombili yombuso wesizwe samaZulu emcimbini wosiko owawubanjelwe kwaNongoma ngomhla ka-3 kuDisemba ka-1971.

Umfanekiso ngu: JMK - Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=96651000

ISilo Samabandla bekuyigosa ebibhekelele kakhulu amasiko nezinkambo zesizwe samaZulu nokugcinwa kwawo. Inkosi uZwelithini kaBhekuzulu ubedlala indima enkulu nebalulekile mayelana nezinhlelo zamasiko nokuqalisa izinhlelo okuhloswe ngazo ukuthuthukisa ubumbano emiphakathini ehlukahlukene esifundazweni saKwaZulu-Natali. Le nkosi esikhotheme ingachazwa njengenqolobane yamasiko nemikhuba yakwaZulu. ISilo Samabandla asigcinanga ngokuvikela kanye nokuthuthukisa izintshisekelo zesizwe samaZulu kuphela kodwa sathuthukisa ngisho namasiko aso lesi sizwe, nemikhuba yaso kanye nesintu saso ngenhloso yokuthi sizazi njengesizwe samaZulu.

ISilo Samabandla Inkosi bekungumholi obegqugquzela imfundiso yezempilo, futhi ubebambe iqhaza elikhulu nelibalulekile ohlelweni lukaMongameli olubizwa nge-President’s Emergency Plan for AIDS Relief (okuyi-PEPFAR) nasekulweni negciwane i-HIV/AIDS kanye nasendleleni iNingizimu Afrika ebhekana ne-COVID-19 ngayo.

Uwile Umuthi Omkhulu.

Benito Trollip & Deon du Plessis

Leestyd: 4 minute | 4 minute read

English follows Afrikaans. This is SADiLaR’s first blog post available in its entirety in two languages – multilingualism!

Author: Dimakatso Mathe (SADiLaR Sesotho sa Leboa Researcher)

Part-of-speech tagger, yeo e tla  bitšwago sehlathahlophantšu go tloga mo, ke sedirišwa sa theknolotši seo se dirišwago go fetleka mantšu ao a ngwadilwego a polelo ye e itšego gomme sa laetša gore mantšu ao a wela dihlopheng dife tša mantšu ka go phara setlankana se se hlalošago sehlopha sa lentšu (tag). Se šomiša lenaneo la ditlankana (tagset) leo le ithekgilego ka dihlopha tša mantšu tšeo di filwego tša polelo gore se kgone go hlatha mantšu. Dihlopha tša mantšu di na le khuetšo ye kgolo bokgoning bja setlabelwa se gore se hlathe goba gona go laetša dihlopha tša mantšu. Gore re kgone go kwešiša se gabotse, re tla swanela ke go hlaloša ganyane ka dihlopha tša mantšu tša Sesotho sa Leboa.

Paulos le Louwrens (1994) ba hlaloša dihlopha tše lesome, e lego maina, mašala, madiri, malahlelwa, makopanyi, mathušamadiri, mabotšiši, mašupi, leba, gammgo le maamanyi. Go feta fao, dihlopha tša mantšu tše dingwe di ka arolwa gape go ya ka mehuta goba dikarolwana tše di hwetšagalo ka fase ga lentšukakaretšo la sehlopha sa mantšu. Go fa mohlala, mašala le maina a ka arolwa go ya ka magoro a maina. Tšhomišo ya magoro a maina ke ye nngwe ya dipharologanyo tšeo di ikgethilego tše di lego molaleng bontšing bja maleme a Seafrika ge a bapetšwa le maleme a mangwe a mehlobo e šele. Ge sehlathahlophantšu se ka laetša maina ntle le go hlatha magoro a maina, gona se tla be se sa abe tshedimošo yeo e kgotsofatšago ka dipolelo tša Seafrika. Ka fao, didirišwa tšeo di lego gona tša sehlathahlophantšu tša Sesotho sa Leboa le maleme a mangwe a semmušo a Afrika Borwa, di laetša tshedimošo ye ka ge go laeditšwe seswantšhong sa ka fase seo se tšerwego thwi go tšwa go sedirišwa sa sehlathahlophantšu.

Seswantšho

Deur: Benito Trollip & Risha Lötter

Onlangs moes een van ons voorberei vir ʼn aanbieding oor Afrikaans en of die taal voorsiening daarvoor maak om oor genderdiversiteit te praat. Die kort en die lank daarvan is dat dit wel in Afrikaans moontlik is om oor gender te praat; die vestiging of bewustheid van die woordeskat is net nog nie so ver gevorder onder alle gebruikers van Afrikaans nie. En vestiging van woordeskat en betekenis is belangrik, aangesien dit hoofsaaklik van volgehoue gebruik afhanklik is.

Die proses om vir hierdie aanbieding voor te berei, het ons aan die groter idee van hoe om oor enige iets te praat sonder dat jy oor die woordeskat daaroor beskik, laat dink. Word dit nie later makliker om net ’n tema te vermy of net oor te skakel na ʼn taal soos Engels wanneer jy nie in jou eie taal oor iets kan praat nie? Dit is nie te vergesog om skakels te maak tussen die begrip van onderwerpe of temas binne ʼn sekere gemeenskap en die gebrek of teenwoordigheid van die nodige woordeskat nie. Met ander woorde, die afwesigheid van ’n tipe woordeskat spreek boekdele oor daardie gemeenskap (of eerder dele van die gemeenskap) se vertroudheid en gemak met die onderwerp.