Browsing by Author "Nkosi, Zinhle Primrose."

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The experiences of teachers on the use of Shangani as the medium of instruction at three selected Chiredzi District schools in Zimbabwe.
(2016) Mhindu, Admire.; Nkosi, Zinhle Primrose.
The call for the use of the mother tongue in the education of children especially those at the elementary level has been a contentious issue since the 1953 UNESCO declaration on the use of the mother tongue as the medium of instruction. Several African governments are signatories to various declarations which advocate for MTE and Zimbabwe has come up with legislations on languages through the 2006 Education Amendment Act and the 2013 Constitution. However, I noted that no study so far has endeavoured to look into the experiences of teachers using African indigenous languages in general as mediums of instruction in Zimbabwe yet no change in the deployment system has been noted. The purpose of this study was to explore the experiences of teachers using Shangani as the medium of instruction at three selected Chiredzi District schools in Masvingo province of Zimbabwe. The study aimed at answering three research questions: 1. What are the experiences of teachers on the use of Shangani as the medium of instruction from three selected Chiredzi District Schools? 2. How are teachers affected by their experiences of teaching through the Shangani medium in three selected Chiredzi District Schools? 3. Why do teachers experience the use of Shangani as medium of instruction in Chiredzi District Schools the way they do? The study was conducted at three predominantly Shangani schools in Chiredzi District. 15 elementary level teachers at the three schools participated in the study. The study is a qualitative case study informed by the interpretivist paradigm. Observation, semi-structured and focus group interviews were used for data gathering. The study uses qualitative methods for data analysis. The study was informed by Phillipson’s Theory of Linguistic Imperialism as well as Gramsci’s Hegemony Theory. Six major themes emerged from the findings. The first theme; challenges facing Shona speaking teachers in the implementation of Shangani medium of instruction, indicates the Shona speaking teachers in the three schools lack proficiency in the Shangani Language. As a result they make mistakes when speaking the Shangani language which in turn causes pupils to laugh at them leading to their humiliation. The second one is on the Ministry of Primary and Secondary Education’s (MOPSE) lack of commitment towards the use of Shangani as the Medium of Instruction, revealing that teachers were not trained in Shangani and that MOPSE is not even making a follow up to the policy to ensure its implementation. The third theme is on the Ministry of Higher and Tertiary Education’s lack of commitment towards the use of Shangani as the MOI where findings reveal that colleges in the province have not yet started training teachers for the use of Shangani as the MOI. The fourth one is on shortage of teaching resources, which shows that the textbooks for the different content areas are still in the English Language, meaning that teachers have to translate content from English to Shangani and back to English because pupils are still examined in English. The fifth theme; the advantages of being proficient in Shangani, shows that the Shangani speaking teachers are better placed to implement the policy on the use of Shangani as the MOI as they can meaningfully communicate with their learners using the language. The sixth theme on negative attitudes of some administrators on the use of Shangani as MOI shows that these are impeding the implementation of the policy as teachers get discouraged from using Shangani by the negative comments that come especially from the administrators. Findings of this study are indicative of the fact that, the policy on the use of Shangani as the MOI is minimally implemented in the three schools; it is still a word of mouth owing to a variety of challenges. From these findings I concluded that, lack of political will to support Mother Tongue Education policies largely contributes to failure of such policies. The major recommendation is that African governments should begin to appreciate the diversity in humanity and come up with feasible policies that would see minority language children receiving instruction in their mother tongues especially at the elementary level.
An exploration into the pedagogy of teaching reading in selected foundation phase isiZulu home language classes in Umlazi schools.
(2011) Nkosi, Zinhle Primrose.; Buthelezi, Thabisile M.; Ndimande-Hlongwa, Nobuhle Purity.
The problem of poor reading levels among South African students is still prevalent at all levels of education. Attempts to eradicate the problem through various means, for example, Foundations for Learning Campaign, Readathon Campaign, National Strategy for Reading, and many more have been made, yet to date no observable improvements have been noted. The purpose of this study is to explore the teaching of reading in isiZulu home language classrooms. The study aimed to answer three research questions: (i) What do foundation phase teachers say about teaching reading in isiZulu home language classes? (ii) How do foundation phase teachers teach reading in isiZulu home languages classes?, and (iii) Why do foundation phase teachers teach reading in isiZulu home language classes in the way they do? The study is conducted at Umlazi, an African Township, where isiZulu is the language spoken in the community and is the language of learning and teaching in all foundation phase classrooms. The research sites are two schools, in the same area. The participants of the study are eight teachers, all mother tongue speakers of isiZulu. There are six teachers in one school, and two from the other school. The children taught are also speakers of isiZulu. The study is a qualitative case study, situated in the constructivist paradigm. Semi-structured interviews; observations as well as document analysis are used as data collection methods. The study uses qualitative methods for the analysis of data. Vygotsky’s (1978) social-constructivist theory is used as a theoretical framework, and a conceptual framework is also developed for data analysis. Eight themes emerge from the findings. The first theme; content taught, is found to focus on the teaching of sounds and words, taught in isolation. The second one; ways of teaching, seem to be the phonic and look and say methods, which are due to beliefs that teachers have about them. The third one; reading resources is seen to be lacking in both schools, and teachers are seen to rely on traditional resources for the teaching of reading. The fourth one; context in which reading is taught, appears to be not conducive to the children’s reading development. Fifth; assessment of reading; is indirect. This means that teachers use written tasks, and not reading activities to assess reading. The sixth; aims of reading; is found to be on writing accuracy and not on reading for comprehension. The seventh; teachers’ beliefs; are the reasons for teachers’ actions and sayings. The last one; teachers’ attitudes towards isiZulu, are found to be the most dominant predicament, as teachers themselves see isiZulu as a problem, and prefer English rather than isiZulu. Findings of the study indicate that, teachers are highly influenced by their beliefs, the aspect which impacts on the ways they teach reading in isiZulu home language classrooms. Secondly, teachers do not adequately encourage children to read in isiZulu because of their bias towards the English language. The third finding is the lack of resources for the teaching of reading in isiZulu home language. It is concluded that isiZulu home language learners in such schools are not able to read because the problem starts at a very elementary level, in the foundation phase, and the problem is carried over into their whole academic life. Inkinga yamazinga aphansi okufunda okubhaliwe kubafundi baseNingizimu Afrika yinto ekhungethe onke amazinga emfundo. Nakuba iminingi imizamo esizanyiwe ukulwa nale nkinga, kuze kube manje bekungakabi bikho mibiko ebika ubungcono. Lapha ngingabala imizamo yaseNingizimu-Afrika efana ne-Foundations for Learning Campaign, Readathon Campaign, National Strategy for Reading. Inhloso yalolu cwaningo ukubheka ukufundiswa kokufunda okubhaliwe olimini lwasekhaya lwesiZulu emabangeni aphansi. Ucwaningo luhlose ukuphendula imibuzongqangi emithathu elandelayo: (i) Othisha bamabanga aphansi bathini ngokufundisa ukufunda okubhaliwe emabangeni aphansi esiZulu njengolimi lwasekhaya? (ii) Othisha bamabanga aphansi bakufundisa kanjani ukufunda okubhaliwe emabangeni esibili nelesithathu emakilasini esiZulu njengolimi lwasekhaya? (iii) Kungani othisha bamabanga aphansi befundisa ukufunda okubhaliwe ngendlela abakwenza ngayo? Ucwaningo lwenziwe elokishini lama-Afrika laseMlazi, lapho isiZulu siwulimi olukhulunywa emphakathini, kanti nasezikoleni zamabanga aphansi kusetshenziswa sona njengolimi lokufundisa. Ucwaningo lwenziwe ezikoleni ezimbili ezisesigcemeni esisodwa. Bayisishiyagalombili othisha ababe yingxenye yocwaningo, bayisithupha kwesinye isikole, kanti kwesinye babili. Ucwaningo lulucwaningo lobunjalo besimo (qualitative case study), ngaphansi kwe-social constuctivist paradigm. Kusetshenziswa izingxoxo ezisakuhleleka (semi-structured interviews), ukubukela othisha befundisa (observations), kanye nendlela yokuhlaziya imibhalo njengezindlela zokuqoqa ulwazi locwaningo. Ucwaningo luphinde lusebenzise izindlela zocwaningo lobunjalo besimo ukuhlaziya ulwazi olutholakele. Kusetshenziswa insizakuhlaziya kaVygotsky (1978) njengohlaka lwenjulalwazi kanye nohlaka lwemicabango ukuhlaziya ulwazi olutholakele. Kugqama izindikimba eziyisishiyagalombili olwazini olutholakalayo. Kukhona emayelana nokufundiswayo lapho kufundiswa ukufunda okubhaliwe. Lapha kuvela ukuthi othisha bafundisa imisindo namagama nemisho emifushane, okufundiswa kuzihambela kodwa; ngamanye amazwi kungasukeli embhalweni. Enye imayelana nezindlela namasu okufundisa ukufunda okubhaliwe. Lapha kuvela ukuthi othisha bafundisa ngendlela yokufundisa ngemisindo, bayihlanganise nendlela yokubuka-usho (look-and–say method). Enye imayelana nezinsizakufundisa zokufunda okubhaliwe, okubonakala ziyindlala kuzo zombili izikole, kanti futhi ukusetshenziswa kwazo kuncikene nezinkolelo othisha abanazo. Enye imayelana nendawo okufundelwa kuyo ukufunda okubhaliwe, okutholakala kungagqugquzeli kangako ukuthuthuka kwengane ekufundeni imibhalo yesiZulu. Enye imayelana nokuhlolwa kokufundiswa kokufunda okubhaliwe. Lapha kuvela ukuthi ukuhlola kwenzeka ngendlela engaqondene nokufunda okubhaliwe, ngoba ukuhlola ukufunda okubhaliwe kwenzeka ngokuthi abafundi benze imisebenzi ebhalwayo, efana nesibizelo nokunye. Enye yezindikimba imayelana nenhloso yokufunda okubhaliwe. Lapha kubonakala ukufunda okubhaliwe kungenanhloso yokufunda ngokuqondisisa umbhalo ofundwayo, kodwa kunalokho kube ukubhala ngokucophelela, ‘ngendlela enembayo’ (writing accuracy). Enye indikimba imayelana nezinkolelo othisha abanazo ngokufundisa ukufunda okubhaliwe. Lokhu kubonakala kuyisona sizathu kwabakwenzayo nabakushoyo othisha ngokufundisa ukufunda okubhaliwe. Kanti enye imayelana nokuzenyeza kothisha ngolimi abalufundisayo lwesiZulu. Lapha othisha babonakala besibukela phansi isiZulu kodwa bencamela isiNgisi. Imiphumela yocwaningo ikhombisa ukuthi abakushoyo nabakwenzayo othisha kungenxa yezinkolelo abanamathele kuzo, okuyizona ezinomthelela ezindleleni abazisebenzisayo lapho befundisa ukufunda okubhaliwe. Okwesibili ukuthi othisha abazilekeleli ngokwanele izingane ukuba zithuthuke ekufundeni okubhaliwe olimini lwesiZulu, ngenxa yokuchema nesiNgisi. Okwesithathu ukuthi izinsizakufundisa zolimi lwesiZulu ziyindlala kuzo zombili izikole. Ngakho-ke ucwaningo lusonga ngokuthi kusho ukuthi abafundi bakulezi zikole banenkinga yokufunda okubhaliwe olimini lwesiZulu nje yingoba inkinga iqala emabangeni aphansi, besebancane, bakhule baqhubeke nayo impilo yabo yonke emfundweni.
Izindlela namasu okufundisa ukufunda okubhaliwe nokubhala kubafundi bebanga lesishiyagalombili esiZulwini ulimi lwasekhaya ezikoleni ezimbili ezisesiyingini sasePinetown.
(2021) Mlondo, Zanele Witnes.; Nkosi, Zinhle Primrose.
ISIFINGQO Inhloso yalolu cwaningo ukubheka izindlela namasu okusetshenziswa othisha ekufundiseni ukufunda okubhaliwe nokubhala esiZulwini uLimi lwasekhaya (ulimi lokuqala) kubafundi bebanga lesishiyagalombili. Lolu cwaningo luhlose ukuba kuphenduleke le mibuzongqangi emithathu: (i) Yiziphi izindlela namasu asetshenziswa othisha ekufundiseni ukufunda okubhaliwe nokubhala kubafundi bebanga lesishiyagalombili esiZulwini ulimi lwasekhaya ezikoleni ezimbili ezisesiYiningi sasePinetown? (ii) Othisha bebanga lesishiyagalombili bazisebenzisa kanjani izindlela namasu ekufundiseni ukufunda okubhaliwe nokubhala ekufundiseni isiZulu ulimi lwasekhaya ezikoleni ezimbili ezisesiYingini sasePinetown? (iii) Kungani othisha bebanga lesishiyagalombili befundisa ukufunda okubhaliwe nokubhala esiZulwini ngendlela abakwenza ngayo? Ucwaningo lwenziwa ezikoleni ezimbili zamabanga aphezulu ezisesiYiningi sasePinetown. Kulezi zikole isiZulu sifundwa njengoLimi lokuQala (uLimi lwaseKhaya) kanti sifundwa abafundi abakhuluma isiZulu njengolimi lwasekhaya kanye nalabo abakhuluma ezinye izilimi zamaNguni njengesiXhosa neSiswati bese kuba khona nabakhuluma iSuthu. Kanti futhi lezi zikole zisendaweni enabantu abaxube zona lezi zilimi. Bahlanu othisha ababengabahlanganyeli kulolu cwaningo abafundisa isiZulu ulimi lwasekhaya ebangeni lesishiyagalombili. Lolu cwaningo luyikhwalithethivu ngaphansi kwepharadaymu i-constructivism. Luwucwaningo oluyi-case study. Ulwazi luqoqwe ngokusebenzisa izingxoxo ezisakuhleleka. Kusetshenziswe injulalwazi i-socio-constructivist kaVygotsky (1978) kanye nohlaka lwemicabango ekuhlaziyeni ulwazi olutholakele. Zintathu izindimba ezigqamayo olwazini olutholakele. Indikimba yokuqala iphathelene nokungaqondi kothisha mayelana nezindlela namasu ekufundiseni ukufunda okubhaliwe nokubhala kubafundi ababafundisa isifundo sesiZulu ebangeni lesishiyagalombili. Ngaphansi kwale ndikimba kunezindikimbana eziveza ukungaqeqesheki ngokwenele kothisha ekusebenziseni izindlela namasu ekufundiseni, isipiliyoni ekufundiseni isiZulu kanye nokushoda kwesisekelo esihle emakhonweni okufunda okubhaliwe nokubhala. Indikimba yesibili imayelana nokungazithuthukisi kothisha ekufundisweni kwala makhono womabili kubafundi abafunda isiZulu kuleli banga. Eyesithathu iveza ukuthi ukwentulela kolwazi lwezinjulalwazi kothisha kunomthelela ekutheni othisha abakuqondi ukusetshenziswa kwezindlela namasu okwahlukahlukene ekufundiseni ukufunda okubhaliwe nokubhala. Ucwaningo lusonga ngokuphawula ukuthi ubuphansi bamazinga ekufundeni ukufunda okubhaliwe nokubhala kubafundi abafunda isiZulu esiyisifundo kwenziwa ukuthi, othisha abaqeqeshekile ngokwenele ekuqondeni izindlela namasu ekufundisweni kwala makhono. Ngaleyo ndlela kudingeka ukuba othisha bahlonyiswe ngolwazi olunzulu lwezinjulalwazi ukuze baziqonde izindlela ezahlukene zokuthuthukisa la makhono womabili kubafundi.
Lecturers’ experiences of the implementation of an English medium of instruction in a teachers’ college in Zimbabwe.
(2018) Tatira, Shamiso.; Nkosi, Zinhle Primrose.
The wave of internationalisation of higher education has rocked many nations in the world, such that most have adopted English as the language of communication. English is spreading rapidly as medium of instruction (EMI), forcing many higher education institutions to become international so as to attract students and staff from the international education market. Zimbabwe, like many other African countries, has also adopted EMI despite the fact that it is a second or third language for most learners. The need to compete in the global village has forced Zimbabwe to retain the language of its ex-colonial master. English thus has continued to be the medium of instruction in higher education. This study explored lecturers’ experiences in the implementation of an EMI in a teachers’ college in Zimbabwe, with the aim of answering the following questions: 1.What are the lecturers’ experiences on the implementation of English medium of instruction in a teachers’ college in Zimbabwe? 2. How are lecturers affected by their experiences of teaching through English medium of instruction in a teachers’ college in Zimbabwe? 3. Why do lecturers experience the implementation of English medium of instruction the way it happens in a teachers’ college in Zimbabwe? The study used the Translanguaging theory as its Theoretical framework. The research site was a teachers’ college, which is situated in Harare, Zimbabwe. The participants were 6 lecturers teaching at the teachers’ college in three subject areas namely: Mathematics, Physical Education and Theory of Education. The study adopted the Interpretevist paradigm and used a qualitative case study. Non-participant observations, semi-structured and focus group interviews were used as data generating methods. The thematic approach was used to analyse the data. Six major themes emerged from the findings. Firstly, lack of commitment by government to avail a clear EMI policy. Instead of availing a policy, government relies on the Education Act of 1987 which states that English is the medium of instruction from the fourth grade up to tertiary level, while indigenous African languages are taught as subjects. This makes it difficult for lecturers to implement EMI effectively because there are no clear guidelines on how lecturers should teach. Secondly, lack of commitment by the teachers’ college to avail an official document that stipulates the medium of instruction that enhances lecture delivery. Thirdly, failure by government to monitor the implementation of the Education Act of 1987 in relation to EMI. Fourthly, the government’s lack of support in funding the teachers’ college, which has resulted in failure by the college to extend infrastructure which includes a communication skills centre and a language laboratory to facilitate the learning and acquisition of English skills. Fifthly, the use of English and Shona code-switching in the lecture rooms as a way of bridging the difficulties faced by students in expressing themselves meaningfully in English (Shona, being the mother-tongue of many learners in the college and in Harare). Sixthly, poor English proficiency of students, resulting in both failure to participate in class and in grasping the content taught. Findings of this study indicate that the implementation of EMI in the teachers’ college is done in various ways depending on the lecturers’ views. In addition, students fail to participate fully in discussions and question and answer sessions due to limited English language proficiency. I therefore, concluded that lack of commitment by government and the teachers’ college to avail a clear language policy largely contributed to the diverse ways in which the EMI is implemented in the teachers’ college. The study also found that the language of instruction varies from lecturer to lecturer as some lecturers code-switched while others persistently used the English language but struggled to clearly articulate the content. Moreover, limited proficiency in English language by students led to challenges in understanding content, leading to poor results in assignments and examinations. The major recommendation of the study is that the Zimbabwean Government should produce a language policy that recommends that in addition to English, at least one official language of the linguistic region concerned, be used to complement the EMI to enhance improved teaching and learning by indigenous African lecturers and students without prejudice to other local languages spoken in Zimbabwe.
siSwati language as a subject in senior secondary schools in Eswatini: learners’ experiences in two selected schools in the Lubombo region.
(2021) Nxumalo, Lungile Mathamane.; Nkosi, Zinhle Primrose.
The study explored the experiences of learners on learning siSwati language as a subject in senior secondary schools in the Lubombo region of Eswatini. It was based on the notion that for many years in the education system of Eswatini, focus has been on English as an important subject while siSwati as a subject was neglected. However, now, there has been a shift of emphasis from English to both English and siSwati as core subjects and siSwati has been declared as a core subject together with Mathematics, Science subjects and English language at senior secondary school level. The study was based on the following research questions: What are the learners’ experiences of learning siSwati as a subject at two senior secondary schools in the Lubombo region of Eswatini? How are the learners affected by their experiences in learning siSwati as a subject at two senior secondary schools in the Lubombo region of Eswatini? Why do the learners experience learning of siSwati as a subject in the way they do in two senior secondary schools in the Lubombo region of Eswatini? The study adopted the interpretive paradigm where the qualitative approach was used. It utilised questionnaires, interviews and focus group discussions as data gathering tools. Data were gathered from twenty (20) learners in two schools that were randomly selected in the Lubombo region of Eswatini. Data were analysed using content analysis. The findings revealed that learners liked siSwati as a subject because it promotes their culture as Emaswati, however, there is still not much that they benefit by learning and passing siSwati at senior secondary school apart from the fact that learning it helps them promote it as their mother tongue and that they learn a lot about their culture. The findings also revealed that learners enjoyed and understood siSwati concepts better if they do role-plays, debates, hot sits, class discussions, trips to Eswatini museums and cultural villages. Another finding was that despite that siSwati is now a core subject learners are still punished for speaking it at school. The study recommended that Language policy makers should make a follow up on the policy made to ensure that what is stipulated in that policy is implemented. They should make sure that learners are not punished for speaking in siSwati in schools because the policy stipulates that they are free to do so as siSwati has been made the official language together with English. The study further recommends that teachers should find better methods of teaching grammar so that learners enjoy grammar lessons as much as they enjoy doing the other components in the language. Teachers of siSwati should also make sure that in what they say or do, they should not seem to favour English language as a subject over siSwati.
Ucwaningo lokuhlola izindlela namasu asetshenziswa othisha bebanga lesithathu ekufundiseni isingisi ulimi lwesibili kubafundi abenza nesiZulu ulimi lwasekhaya ukuthuthukisa ubulimimbili obengezayo ezikoleni ezimbili eziseNanda.
(2021) Xaba, Nobuhle Nomvula.; Nkosi, Zinhle Primrose.
ISIFINGQO Ukufundwa kolimi lwesibili ezikoleni zaseNingizimu Afrika kuthathwa njengesenzo esibalulekile uma kubukwa isimo sezwe sobuliminingi. Yize kunjalo, kubukeka kusenezinselelo zokungabinawo kwamakhono nolwazi ngezindlela namasu nangenqubo yokufundiswa kwesiNgisi ulimi lwesibili kothisha basezikoleni ezisemalokishini. Ucwaningo lwenziwe ezikoleni ezimbili zamabanga aphansi elokishini lama-Afrika lase-Inanda lapho isiZulu siwulimi olukhulunywa emphakathini kanti nasezikoleni zamabanga aphansi kusetshenziswa sona njengolimi lokufundisa. Abahlanganyeli balolu cwaningo kwabe kungothisha abane besifazane, ababili babekwesinye isikole, nabanye ababili bekwesinye. Lolu cwaningo ucwaningo lobunjalo besimo (qualitative case study), ngaphansi kwe- interpretivist paradigm. Kusetshenziswe izinhlololwazi ezisakuhleleka (semi-structured interviews), ukubukelwa kothisha befundisa (observations) kanye nendlela yokuhlaziywa kwamadokhumenti (document analysis) njengezindlela zokuqoqa ulwazi. Ucwaningo luphinde lusebenzise izindlela zocwaningo lobunjalo besimo ukuhlaziya ulwazi olutholakele. Kusetshenziswe injulalwazi kaKrashen (1981) yokutholwa kolimi lwesibili kanye nohlaka lwemicabango ukuhlaziya ulwazi olutholakele. Kugqame izindikimba ezine olwazini olutholakele. Kukhona emayelana nokungabi nolwazi olwanele ngezindlela namasu okufundisa isiNgisi ulimi lwesibili. Lapha kuvele ukuthi othisha abanalo ulwazi olunzulu ngezindlela namasu okufundisa isiNgisi ulimi lwesibili. Enye indikimba imayelana nokungabibikho kwezinsizakufunda nezinsizakufundisa ezanele. Lapha kuvele ukuthi othisha basebenzisa ibhodi likashoki nezincwadi ezihlelelwe ukufundisa ulimi kuphela lapho befundisa isiNgisi ulimi lwesibili. Enye indikimba imayelana nokungatholwa kosizo loMnyango WeZeMfundo eyiSisekelo ngokwanele. Kanti enye imayelana nobungoti bokwazi ulimi lwesibili okuyisiNgisi kothisha. Lapha othisha babonakala bengenalo ulwazi olwanele ngolimi lwesibili okuyisiNgisi. Imiphumela yalolu cwaningo ikhomba ukuthi usemningi umsebenzi okusafanele wenziwe mayelana nokuthuthukiswa kolwazi ngezindlela namasu okufundisa isiNgisi ulimi lwesibili kanye nokuthuthukiswa kwamakhono okufundisa isiNgisi ulimi lwesibili. Ngakho-ke ucwaningo lusonga ngokuthi uMnyango WeZemfundo eyiSisekelo kufanele wenze isiqiniseko sokuthi izinhlelo ozihlelayo kuba yizinhlelo eziqhubekayo (on-going) ezizothuthukisa amakhono othisha okufundisa isiNgisi ulimi lwesibili.
Ucwaningo lokuhlola ukufundiswa kokufunda okubhaliwe ebangeni leshumi esiZulwini ulimi lokuqala lokwengeza esikoleni esisesifundeni sase Pinetown.
Mlondo, Zanele Witnes.; Nkosi, Zinhle Primrose.
Inhloso yalolu cwaningo ukubheka ukufundiswa kokufunda okubhaliwe esiZulwini uLimi lokuQala lokweNgeza ebangeni leshumi. Lolu cwaningo luhlose ukuba kuphenduleke le mibuzongqangi emithathu elandelayo: (i) Othisha bakuqonda kanjani ukufundiswa kokufunda okubhaliwe ebangeni leshumi esiZulwini uLimi lokuQala lokweNgeza? (ii) Othisha bakufundisa kanjani ukufunda okubhaliwe ebangeni leshumi esiZulwini uLimi lokuQala lokweNgeza? (iii) Yini eyenza othisha bafundise ukufunda okubhaliwe ebangeni leshumi isiZulu uLimi lokuQala lokweNgeza ngendlela abakwenza ngayo? Ucwaningo lwenziwa esikoleni samabanga aphezulu esisendaweni yasePinetown. Kulesi sikole isiZulu sifundwa njengoLimi lokuQala lokweNgeza kanti sifundwa ngabafundi abakhuluma isiZulu njengoLimi lwaseKhaya kanye nalabo abakhuluma isiNgisi njengoLimi lwaseKhaya. Isikole sisendaweni enomphakathi oxube izinhlanga, amaNdiya namaZulu kanti nesikole sixubile, othisha nabafundi bangamaNdiya namaZulu. Bathathu othisha ababeyingxenye yocwaningo futhi bafundisa isiZulu uLimi lokuQala lokweNgeza. Lolu cwaningo luwucwaningo oluyikhwalithethivu (qualitative study), ngaphansi kwepharadaymu i- constructivism. Lolu wucwaningo oluyi- case study. Ulwazi luqoqwe ngokusebenzisa izingxoxo ezisakuhleleka (semi-structured interviews) nokubukela othisha befundisa (observations). Kusetshenziswe injulalwazi i- social constructivist kaVygotsky (1978) kanye nemodeli yelandscape Kendeou, Rapp no- van den Broek (2005) ukuhlaziya ulwazi olutholakele. Zine izindikimba ezigqama olwazini olutholakele. Indikimba yokuqala iphathelene nokungaqondi ukuthi kuyini ukufunda okubhaliwe. Lapha kuvela ukuthi othisha babheka ukufunda kuwukuphimisa kahle amagama, ukuchazwa kwamagama asembhalweni, ukuhlonipha izimpawu zokuloba, ukufunda kuzwakale kanye nokufundwa kwemibhalo yobuciko. Eyesibili imayelana nokungabi nanhloso ngokufundisa ukufunda okubhaliwe okuvezwa ngothisha ezingxoxweni zabo. Indikimba yesithathu iveza ukufundisa ukufunda okubhaliwe nokuhlola njengento eyodwa. Lapha kugqama ukuthi okubalulekile kothisha ukufundisela ukuhlola kunokufundisela ukuba abafundi bathuthuke ekufundeni imibhalo ngokuyiqondisisa. Eyokugcina iveza ukuba nothando lweholo kothisha esikhundleni sokuba nothando lomsebenzi. Okunye okucacayo ukuthi abakushoyo ezingxoxweni akufani nalokho abakwenzayo lapho befundisa. Izingxoxo zibaveza bengakukhathalele ngokuphelele ukufundisa futhi bengenanhloso yokufundisa ukufunda okubhaliwe, kodwa lapho sebefundisa kuyavela ukuthi kukhona abakwenzayo ukuzama ukulekelela abafundi ukuba bafunde imibhalo ngokuyiqonda. Ucwanigo lusonga ngokuphawula ngokuthi ukuba phansi kwamazinga okufunda okubhaliwe kubafundi kwenziwa ukuthi othisha ababalekeleli ngendlela efanele ukuze bathuthuke. Ngaleyo ndlela, kudingeka ukuba othisha bahlonyiswe ngokufundisa ukufunda okubhaliwe futhi bakuqonde ukubaluleka komsebenzi wabo.
Ucwaningo lwemibono yothisha nabafundi bebanga leshumi nanye besizulu ulimi lwasekhaya ngesiko lokuthwala amantombazane esikoleni esikwandengezi.
(2021) Mahlaba, Priscilla Khangezile.; Nkosi, Zinhle Primrose.
Inhloso yalolu cwaningo ukubheka ukuthi othisha nabafundi besiZulu ulimi lwasekhaya bebanga le-11banamiphi imibono ngesiko lokuthwala. Lolu cwaningo luhlose ukuphendula imibuzongqangi emithathu yalolu cwaningo ethi: (a) Othisha besiZulu ulimi lwasekhaya bebanga le -11 banamiphi imibono ngesiko lokuthwala esikoleni esiKwaNdengezi esikoleni? (b) Abafundi besiZulu ulimi lwasekhaya bebanga le-11 banamiphi imibono ngesiko lokuthwala esikoleni esiKwandengezi? (c) Zizathu zini ezenza othisha nabafundi babuke isiko lokuthwala ngendlela abalibuka ngayo esikoleni esiKwaNdengezi? Lolu cwaningo lwenziwa esikoleni samabanga aphezulu endaweni yaKwaNdengezi. Lapho abahlanganyeli balolu cwaningo kwakungothisha ababili abafundisa isiZulu ulimi lwasekhaya kanye nabafundi abayisishiyagalombili, abafana abane namantombazane amane abafunda isiZulu ulimi lwasekhaya. Lolu cwaningo lusebenzise indlela yekhwalithethivu ngaphansi kwepharadaymu egxekayo (critical paradym) ngoba lepharadaymu ibuka umhlaba ngeso lokuletha ushintsho kumbe ilethe intuthuko esimweni senhlalo yabantu. Ngalokhu kuhloswe ukuthi uma abantu befunda lo mbhalo bashintshe indlela abaqhuba ngayo leli siko. Lolu cwaningo liwucwaningo lwesimo (case study). Ulwazi luqoqwe ngokusebenzisa izingxoxo ezisakuhleleka (semi-structured interviews) kanye nezingxoxo zamaqembu (Focused groups). Kulolu cwaningo kusetshenziswe injulalwazi yefeminizimu nemaksizimu. Ngisebenzise lezi zinjulalwazi ngoba zombili lezi zinjulalwazi zilwela ukuthi kube khona ubudlelwane obuhle phakathi kwemiphakathi ehlalisene. Kusetshenziswe nohlaka lwemicabango lapho kusetshenziswe amakhonsephthi ukuhlaziya ulwazi olutholakele. Ziyishumi nantathu izindikimba ezigqamile kulolu cwaningo olwazini olutholakele. Imibono yothisha nabafundi ngesiko lokuthwala iveze izindikimba ezilandelayo: indikimba yokuqala ithi: isiko lokuthwala nokuphazamisa umsebenzi kathisha nowomfundi. Izingane ezithwaliwe ziyalova, zikhulelwe bese ziphoqeleka ukuba ziyeke isikole. Eyesibili imayelana nesiko lokuthwala nokuqhutshwa kobugebengu. Lobu bugebengu bumbandakanya ukuthumba, ukudlwengula kanye nokuhlukunyezwa kwamalungelo abantu besifazane. Eyesithathu indikimba iveza isiko lokuthwala nokuba nemali. Abantu abathwala izingane zamantombazane ngoba banemali baheha abazali bazo ngemali. Eyesine indikimba imayelana nabasemagunyeni nokuthwalwa kwezingane zamantombazane. Le ndikimba iveza ukuthi iziphathimandla azenzi lutho ukunqanda leli siko ngoba zilibona kuyisiko elihle kanti nazo ziyaleza leli siko. Eyesihlanu indikimba ibalula ukuthi isiko lokuthwala alisahambisani nesikhathi esiphila kuso manje. Leli siko libukeka seliphelelwe isikahathi. Indikimba yesithupha iveza ukuthi abazali abazivikeli izingane zabo. Le ndikimba ikhombisa ukuthi abazali abazivikeli izingane zabo kuleli siko kunalokho bavele bavumelane nabenzi baleli siko. Eyesikhombisa abafundi nencazelo zabo ngesiko lokuthwala kanye nemithelela yalo. Lapha kuvela izindlela ezintsha esekwenziwa ngazo leli siko. Eyesishiyagalombili indikimba iveza isiko lokuthwala nokuhlukunyezwa kwamalungelo abantu besifazane. Lendikimba ikhombisa ukuthi abantu abadala abathwala izingane ezincane zamantombazane bayazihlukumeza ngezindlela eziningi ngendlela yokuthi bathwala izingane zamantombazane ngaphandle kwemvume yazo. Indikimba yesishiyagalolunye mayelana nabafundi nalwazi ngabake bathwala. Le ndikimba iveza ulwazi abafundi abanalo mayelana namantombazane ake athwalwa. Yilapho kuvela khona ubuhlungu obuzwiwa abasondelene nezisulu zaleli siko. Eyeshumi imayelana nokubukelwa phansi komuntu wesifazane emphakathini. Le ndikimba iveza ukuthi ukuganiswa kwezingane zamantombazane ngempoqo kuyinkomba yokungalingani ngokobulili emphakathini. Eyeshumi naye umendo njengento ebaluleke kakhulu kubantu besifazane. Le ndikimba iveza ukuthi abazali benikela ngezingane zabo kubantu abangabazi ngoba wonke umzali ufuna ukuthi ingane yakhe igane. Eyeshumi nambili imayelana nezinga eliphansi lemfundo yamantombazane. Le ndikimba iveza ukuthi amantombazane ayizisulu zesiko lokuthwala agcina engasiqedanga isikole. Eyeshumi nantathu iveza indlela abazizwa ngayo labo abasondelene nezisulu. Lendikimba iveza ukuthi isiko lokuthwala alihlukumezi izisulu kuphela kodwa nalabo abasondelene nezisulu. Ucwaningo luphetha ngokuthi kumele kuhlangane zonke izinhlaka zemiphakathi kukhulunywe ngemiphumela emibi yaleli siko bese kushaywa imithetho eqeda leli siko ngoba liyisiko elinesihluku futhi licindezela amalungelo abantu besifazane.
Ucwaningo lwemibono yothisha nabafundi bebanga leshumi nanye besiZulu ulimi lwasekhaya ngosiko lokuthwala amantombazane esikoleni esikwaNdengezi.
(2021) Mahlaba, Priscilla Khangezile.; Nkosi, Zinhle Primrose.
ISIFINGQO Inhloso yalolu cwaningo ukubheka ukuthi othisha nabafundi besiZulu ulimi lwasekhaya bebanga le-11 banamiphi imibono ngesiko lokuthwala. Lolu cwaningo luhlose ukuphendula imibuzongqangi emithathu yalolu cwaningo ethi: (a) Othisha besiZulu ulimi lwasekhaya bebanga le -11 banamiphi imibono ngesiko lokuthwala esikoleni esiKwaNdengezi esikoleni? (b) Abafundi besiZulu ulimi lwasekhaya bebanga le-11 banamiphi imibono ngesiko lokuthwala esikoleni esiKwandengezi? (c) Zizathu zini ezenza othisha nabafundi babuke isiko lokuthwala ngendlela abalibuka ngayo esikoleni esiKwaNdengezi? Lolu cwaningo lwenziwa esikoleni samabanga aphezulu endaweni yaKwaNdengezi. Lapho abahlanganyeli balolu cwaningo kwakungothisha ababili abafundisa isiZulu ulimi lwasekhaya kanye nabafundi abayisishiyagalombili, abafana abane namantombazane amane abafunda isiZulu ulimi lwasekhaya. Lolu cwaningo lusebenzise indlela yekhwalithethivu ngaphansi kwepharadaymu egxekayo (critical paradym) ngoba lepharadaymu ibuka umhlaba ngeso lokuletha ushintsho kumbe ilethe intuthuko esimweni senhlalo yabantu. Ngalokhu kuhloswe ukuthi uma abantu befunda lo mbhalo bashintshe indlela abaqhuba ngayo leli siko. Lolu cwaningo liwucwaningo lwesimo (case study). Ulwazi luqoqwe ngokusebenzisa izingxoxo ezisakuhleleka (semi-structured interviews) kanye nezingxoxo zamaqembu (Focused groups). Kulolu cwaningo kusetshenziswe injulalwazi yefeminizimu nemaksizimu. Ngisebenzise lezi zinjulalwazi ngoba zombili lezi zinjulalwazi zilwela ukuthi kube khona ubudlelwane obuhle phakathi kwemiphakathi ehlalisene. Kusetshenziswe nohlaka lwemicabango lapho kusetshenziswe amakhonsephthi ukuhlaziya ulwazi olutholakele. Ziyishumi nantathu izindikimba ezigqamile kulolu cwaningo olwazini olutholakele. Imibono yothisha nabafundi ngesiko lokuthwala iveze izindikimba ezilandelayo: indikimba yokuqala ithi: isiko lokuthwala nokuphazamisa umsebenzi kathisha nowomfundi. Izingane ezithwaliwe ziyalova, zikhulelwe bese ziphoqeleka ukuba ziyeke isikole. Eyesibili imayelana nesiko lokuthwala nokuqhutshwa kobugebengu. Lobu bugebengu bumbandakanya ukuthumba, ukudlwengula kanye nokuhlukunyezwa kwamalungelo abantu besifazane. Eyesithathu indikimba iveza isiko lokuthwala nokuba nemali. Abantu abathwala izingane zamantombazane ngoba banemali baheha abazali bazo ngemali. Eyesine indikimba imayelana nabasemagunyeni nokuthwalwa kwezingane zamantombazane. Le ndikimba iveza ukuthi iziphathimandla azenzi lutho ukunqanda leli siko ngoba zilibona kuyisiko elihle kanti nazo ziyaleza leli siko. Eyesihlanu indikimba ibalula ukuthi isiko lokuthwala alisahambisani nesikhathi esiphila kuso manje. Leli siko libukeka seliphelelwe isikahathi. Indikimba yesithupha iveza ukuthi abazali abazivikeli izingane zabo. Le ndikimba ikhombisa ukuthi abazali abazivikeli izingane zabo kuleli siko kunalokho bavele bavumelane nabenzi baleli siko. Eyesikhombisa abafundi nencazelo zabo ngesiko lokuthwala kanye nemithelela yalo. Lapha kuvela izindlela ezintsha esekwenziwa ngazo leli siko. Eyesishiyagalombili indikimba iveza isiko lokuthwala nokuhlukunyezwa kwamalungelo abantu besifazane. Le ndikimba ikhombisa ukuthi abantu abadala abathwala izingane ezincane zamantombazane bayazihlukumeza ngezindlela eziningi ngendlela yokuthi bathwala izingane zamantombazane ngaphandle kwemvume yazo. Indikimba yesishiyagalolunye mayelana nabafundi nalwazi ngabake bathwala. Le ndikimba iveza ulwazi abafundi abanalo mayelana namantombazane ake athwalwa. Yilapho kuvela khona ubuhlungu obuzwiwa abasondelene nezisulu zaleli siko. Eyeshumi imayelana nokubukelwa phansi komuntu wesifazane emphakathini. Le ndikimba iveza ukuthi ukuganiswa kwezingane zamantombazane ngempoqo kuyinkomba yokungalingani ngokobulili emphakathini. Eyeshumi naye umendo njengento ebaluleke kakhulu kubantu besifazane. Le ndikimba iveza ukuthi abazali benikela ngezingane zabo kubantu abangabazi ngoba wonke umzali ufuna ukuthi ingane yakhe igane. Eyeshumi nambili imayelana nezinga eliphansi lemfundo yamantombazane. Le ndikimba iveza ukuthi amantombazane ayizisulu zesiko lokuthwala agcina engasiqedanga isikole. Eyeshumi nantathu iveza indlela abazizwa ngayo labo abasondelene nezisulu. Le ndikimba iveza ukuthi isiko lokuthwala alihlukumezi izisulu kuphela kodwa nalabo abasondelene nezisulu. Ucwaningo luphetha ngokuthi kumele kuhlangane zonke izinhlaka zemiphakathi kukhulunywe ngemiphumela emibi yaleli siko bese kushaywa imithetho eqeda leli siko ngoba liyisiko elinesihluku futhi licindezela amalungelo abantu besifazane
Ucwaningo ngesimomqondo sabafundi nabafundisi njengesifundo nanjengolimi lokuxhumana enyuvesi esesifundazweni sakwaZulu-Natali.
Boucher, Virginia Thula Nompumelelo.; Nkosi, Zinhle Primrose.; Mhlongo, Bonakele Yvonne.
Lolu cwaningo luhlola isimomqondo sabafundi nabafundisi mayelana nesiZulu eyisifundo nesiwulimi lokuxhumana eNyuvesi esesifundazweni saKwaZulu-Natali. Lugxile ekucwaningeni ngesimomqondo (attitudes) sabafundi kanye nabafundisi ukuze kuvele ukuthi basibuka kanjani kuphinde kucace nokuthi yiziphi izizathu zalokhu kwenza kwabo. Lolu cwaningo luphendula imibuzongqangi emithathu okuyilena elandelayo: 1. Abafundi nabafundisi banasimomqondo sini ngesiZulu njengesifundo eNyuvesi esesifundazweni saKwaZulu-Natali? 2. Abafundi nabafundisi banasimoqondo sini ngesiZulu njengolimi lokuxhumana? 3. Zizathu zini ezenza abafundi nabafundisi babe nesimomqondo abanaso ngesiZulu njengesifundo nanjengolimi lokuxhumana eNyuvesi esesifundazweni saKwaZulu- Natali? Kusetshenziswe izindlela zekhwalithethivu ukuqoqa nokuhlaziya ulwazi olutholakele. Ucwaningo lungaphansi kwepharadayimu yomhumusho njengoba lucwaninga ngemininingwane etholakale kubahlanganyeli bocwaningo. Lolu cwaningo lusebenzisa izindlela ze-case study. Izingxoxo ezisakuhleleka yizona ezisetshenziswe ukuthola ulwazi locwaningo kubafundi nabafundisi ababeyingxenye yocwaningo. Kusetshenziswe injulalwazi kaGramsci (1971) yeLinguistic Hegemony njengohlaka lokuhlaziya ulwazi olutholakele. Abafundisi ababeyingxenye yocwaningo bane, bese kuba nabafundi abayishumi abafunda isiZulu eziqwini ze-Public Management Sciences kuphela. Phakathi kwalokho okutholakele kuyavela ukuthi iningi labafundi nabafundisi bayabona ukuthi isiqalile ukukhucululeka insila yobukoloni, sebeqalile futhi ukusibuka ngeso lokusithanda isiZulu futhi sebebone nokubaluleka kwaso kangangokuba banesifiso sokuthi zonke iziqu zibe naso isifundo sesiZulu. Yize kusekhona imbijana esabuka isiNgisi njengolimi olubalulekile kodwa iningi labafundi nabafundisi sebeyakubona ukubaluleka kolimi lwabo lwesiZulu. Ucwaningo luncoma ukuthi kumele zande iziqu emanyuvesi ezizokwenziwa ngolimi lwesiZulu nezinye izilimi zomdabu zase-Afrika. Lokho kuyokwandisa nezincwadi ezibhalwe ngolimi lwesiZulu. Luphinde lwancoma lolu cwaningo ukuthi uNgqongqoshe Wezemfundo Ephakeme alekelele ngamasu okukhulisa izilimi zoMdabu zase-Afrika kuwo wonke amanyuvesi. Ucwaningo lusonge ngokuba luncome ukuthi eningini labahlanganyeli bocwaningo isikhucululekile le nsila yokubuka isiZulu njengolimi olungenamsebenzi futhi abahlanganyeli babala namathuba amahle angavezwa yilesi sifundo sesiZulu, nanxa kusenembijana esasele ekungabonini ngale ndlela.
Ucwaningo ngesimomqondo sothisha nabafundi bebanga le-11 ngesifundo sesiZulu esikoleni esiseThekwini.
(2015) Shozi, Balungile Prudence.; Nkosi, Zinhle Primrose.
Lolu ucwaningo olubheka isimomqondo sothisha nabafundi bebanga le-11 mayelana nesifundo sesiZulu esikoleni esiseThekwini. Lugxile ekucwaningeni isimomqondo (attitudes) sothisha nabafundi ukuze kuvele ukuthi basibuka kanjani isiZulu njengesifundo nanjengolimi olusetshenziswa emphakathini, kuphinde kucace nezizathu zokwenza kwabo. Lolu cwaningo luphendula imibuzongqangi emithathu okuyilena elandelayo: 1) Bathini othisha nabafundi mayelana nokufundwa kwesiZulu esikoleni? 2) Othisha nabafundi banasimomqondo sini mayelana nesiZulu njengolimi lokuxhumana esikoleni nasemphakathini? 3) Yini edala ukuba othisha nabafundi babe nesimomqondo abanaso ngolimi lwesiZulu kulesi sikole? Kusetshenziswe izindlela zekhwalithethivu ukuqoqa nokuhlaziya ulwazi olutholakele. Ucwaningo lungaphansi kwepharadaymu ye-critical kanti lusebenzisa izindlela zocwaningo oluyi-case study. Izindlela zezingxoxo ezisakuhleleka zisetshenziswe ukuthola ulwazi locwaningo kothisha nabafundi ababeyingxenye yocwaningo. Othisha ababeyingxenye yocwaningo bathathu bese kuba nabafundi abayi-12 abafunda isifundo sesiZulu njengolimi lwasekhaya. Phakathi kokutholakele kuyavela ukuthi bakhona abanye othisha nabafundi abasenensila yobukoloni kumbe yobandlululo emiqondweni yabo, okwenza ukuba bachizele ulimi lwabo, babone isiNgisi njengokuyilona lulimi oluphucuzekile noluhloniphekile. Nakuba kunjalo, kuyavela ukuthi bakhona abanye othisha nabafundi abayimbijana asebekubona ukubaluleka kolimi lwabo lwesiZulu. Ucwaningo luncoma ukuthi okungasiza ukuba uHulumeni kazwelonke alekelele indlela umphakathi, abazali, othisha kanye noMnyango wezeMfundo ababuka ngayo isiZulu. Ucwaningo lusonga ngokuthi abanye abahlanganyeli bocwaningo basenensila yobandlululo emiqondweni yabo, kanti kwabanye isisukile le nsila.
Ucwaningo oluhlola ukufundiswa kokufunda okubhaliwe olimini lwesiZulu lwasekhaya ebangeni lesi-8 esikoleni esise Clermont.
(2013) Nojiyeza, Siphindiwe Faith.; Nkosi, Zinhle Primrose.; Ntuli, Sibusiso Louis.
Lolu cwaningo lucubungula ukufundiswa kukufunda okubhaliwe olimini lwesiZulu. Lugxile ebangeni lesi-8 esikoleni esiseClermont. Inhloso yalolu cwaningo ukuhlola ukufundiswa kokufunda okubhaliwe olimini lwasekhaya lwesiZulu ebangeni lesi-8. Ucwaningo luhlose ukuphendula imibuzongqangi emibili elandelayo: 1. Othisha bebanga lesi-8 bakufundisa kanjani ukufunda okubhaliwe olimini lwesiZulu lwasekhaya kulesi sikole? 2. Othisha bebanga lesi-8 bakufundisa kanjani ukufunda okubhaliwe olimini lwesiZulu lwasekhaya kulesi sikole? 3. Kungani othisha bebanga lesi-8 befundisa isiZulu ulimi lwasekhaya ngendlela abakwenza ngayo kulesi sikole? Ucwaningo lwenziwe endaweni yaseClermont eseduze nedolobha iPhayindane, eduze neTheku esifundazweni saKwaZulu-Natali. IsiZulu yilona lulimi olukhulunywa emphakathini wale ndawo kanti nakulesi sikole samabanga aphezulu kusetshenziswa sona njengolimi lwasekhaya. Ucwaningo lwenziwe esikoleni iSibhakabha esisesigcemeni sakwaDabeka nothisha ababili abafundisa isiZulu ebangeni lesi-8. Njengoba lolu ucwaningo kube eloyikhwalithethivu (qualitative research study), ngaphansi kwe-constructivist paradigm kusetshenziswe izingxoxo ezicishe ukuhleleka (semi-structured interviews). Kubuye kwabukwa othisha befundisa (observations) kanti kusetshenziswe nendlela yokuhlaziya imibhalo (content analysis) njengendlela yokuhlaziya ulwazi locwaningo. Kanti nalapho ihlaziywa kusetshenziswe izindlela zokuhlaziya ezisetshenziswa abacwaningi abaningi abangama-qualitative researchers. Kusetshenziswe insizakuhlaziya kaVygotsky (1978) ukuhlaziya ulwazi olutholakele i-social constructivist theory. Zinhlanu izindikimba ezijulile ezitholakale lapho kuhlaziywa ngokusezingeni eliphakeme, ezitholakala esahlukweni sesikhombisa. Lezo zindikimba yilezi: Ukungabi nolwazi olwanele kothisha ngenhloso yokufundisa ukufunda okubhaliwe. Izingqinamba zokugcwala kwamakilasi nokusetshenziswa kwamaqembu. Ukuxutshwa kwesiNgisi nesiZulu lapho kufundiswa okubhaliwe (Code switching). Ukungaqondi ngeminye imiphumela elindelekile yokufundisa ukufunda okubhaliwe. Othisha nokungaqondi ngokuhleleka komsebenzi uma kufundiswa ukufunda umbhalo kanye nokuhlola. Ucwaningo lusonga ngokuthi abafundi bakulesi sikole bebanga lesi-8 basenenkinga yokufunda okubhaliwe olimini lwesiZulu. Le nkinga ibonakala inomthelela ekwenzeni kwabo esikoleni emabangeni alandelayo kuzo kuyoshaya ebangeni leshumi nambili. Ngenkathi bekhula bayaqhubeka nayo le nkinga baze bafinyelele phezulu ezingeni lokufunda ezikhungweni zemfundo ephakeme.
Ucwaningo Ucwaningo ngokuvezwa kwabalingiswa abanemizwa yobulili obufanayo ezincwadini zesiZulu zamabanga aphezulu nokufundiswa kwazo esikoleni saseMpangeni.
(2014) Njilo, Sibongile Judith.; Nkosi, Zinhle Primrose.
Imibiko eminingi yocwaningo ikhombisa ukuthi abantu abanemizwa yobulili obufanayo (izinkonkoni) bayabandlululwa yimiphakathi. Bayahlukunyezwa ngezindlela ezahlukene. Lokhu kuhlanganisa ukudlwengulwa, ukubulawa, inzondo nengcindezelo. Ucwaningo oluningi luveza ukuthi ababhali bezincwadi eziyimibhalo yobuciko kanye namaphephandaba, baneqhaza abalibambile ekubhebhezeleni inzondo ebhekiswe kwabanemizwa yobulili obufanayo emiphakathini. Ukwengeza, othisha nabo banalo iqhaza abalibambile emiphakathini ekugqugquzeleni inzondo nonya lobulili obubhekiswe kwabanemizwa yobulili obufanayo. Ngakho-ke, inhloso yalolu cwaningo ukubheka ukuthi ababhali babaveza kanjani abalingiswa abanemizwa yobulili obufanayo emibhalweni yabo abayibhalayo. Lubuye lubheke ukuthi othisha bayifundisa kanjani imibhalo enendikimba yabanemizwa yobulili obufanayo. Ucwaningo luphendula imibuzo emithathu elandelayo: 1. Bavezwe kanjani abalingiswa abanemizwa yobulili obufanayo emibhalweni yobuciko nasemaphephandabeni esiZulu afundwa ezikoleni zamabanga aphezulu? 2. Othisha bamabanga aphezulu ezikoleni bakuqonda kanjani ukuba nemizwa yobulili obufanayo? 3. Othisha bayifundisa kanjani imibhalo enabalingiswa abanemizwa yobulili obufanayo emabangeni aphezulu ezikoleni? Lolu cwaningo lusebenzise othisha ababili basesikoleni saseDazinkani abafundisa ulimi lwesiZulu ebangeni eshumi neleshumi nanye. Lusebenzise izindlela ze-qualitative case study ngaphansi kwepharadaymu yomhumusho (interpretive paradigm). Kusetshenziswe inhlololwazi ecishe ukuhleleka/ esakuhleleka ukuqoqa ulwazi olutholakele. Ekuhlaziyeni ulwazi olutholakele, kusetshenziswe izindlela zekhwalithethivu (qualitative analysis methods). Kusetshenziswe injulalwazi kaPharr (1988) yengcindezelo njengohlaka lwenjulalwazi ekuhlaziyeni ulwazi olutholakele. Phakathi kokutholakele, ukuthi ababhali bezincwadi ezazihlaziywa baneqhaza abalibambile ekubhebhethekiseni inzondo ebhekiswe kwabanemizwa yobulili obufanayo. Ucwaningo luveza nokuthi othisha, ngezenzo zabo, ngabakushoyo kanye nangezinsizakufundisa abazisebenzisayo lapho befundisa emakilasini, bayayigqugquzela inzondo nempi yobulili ebhekiswe kwabanemizwa yobulili obufanayo. Okunye futhi okutholakele ukuthi othisha abaqondi ngokuba nemizwa yobulili obufanayo (ngobunkonkoni) kanti nezenzo zabo namazwi abawakhulumayo kuwumphumela walokhu kungaqondi kwabo ngabanemizwa yobulili obufanayo. Phakathi kwezincomo, kunconya ukuthi ababhali kumele emibhalweni yabo banciphise ukuveza abalingiswa abanemizwa yobulili obufanayo kabi. Kunconywa nokuthi uMnyango WezeMfundo uqwashise othisha ngokufundisa imibhalo enezindikimba ezibucayi, njengabo ubunkonkoni (ukuba nemizwa yobulili obufanayo).
Ukufundisa ukufunda okubhaliwe ngesiZulu ulimi lwasekhaya ngohlelo lwe CAPS kubafundi bebanga le 10 ezikoleni ezimbili esiyingini saseMhlathuzana.
(2016) Mkhize, Sandile Amandla.; Nkosi, Zinhle Primrose.
Aphansi amazinga okufunda okubhaliwe kubafundi baseNingizimu Afrika futhi kuseyinkinga engakasitholi isisombululo. Kuze kube yimanje awukho umbiko usuke wabika ubungcono kule nkinga, nakuba ikhona imizamo eyenziwayo ukulwa nale nkinga kodwa asikabi bikho isisombululo. Inhloso yalolu cwaningo ukubheka Ukufundisa ukufunda okubhaliwe ngesiZulu uLimi Lwasekhaya ngokohlelo lwe-CAPS kubafundi bebanga le-10. Ucwaningo luhlose ukuphendula imibuzongqangi emithathu elandelayo: (i) Othisha besiZulu ulimi lwasekhaya bebanga le-10 basezikoleni zaseMhlathuzana bakuqonda kanjani ukufundisa ukufunda okubhaliwe belandela uhlelo lwe-CAPS? (ii) Othisha besiZulu ulimi lwasekhaya bakufundisa kanjani ukufunda okubhaliwe ebangeni le-10 ezikoleni ezisesiyingini zaseMhlathuzana? (iii) Zizathu zini ezenza othisha besiZulu uLimi lwaseKhaya bafundise ukufunda okubhaliwe ngendlela abenza ngayo ebangeni le-10 lapho belandela uhlelo lwe-CAPS ezikoleni ezisesiyingini saseMhlathuzana? Ucwaningo lwenziwe elokishini lakwaNdengezi ePinetown, lapho isiZulu siwulimi olukhulunywa emphakathini, kanti nasezikoleni zamabanga aphezulu kusetshenziswa sona njengolimi lwasekhaya ekufundeni. Ucwaningo lwenziwe ezikoleni ezimbili ezisesiyingini saseMhlathuzana. Othisha ababeyingxenye yocwaningo babebane, isikole nesikole kwakuba othisha ababili. Ucwaningo lulucwaningo lobunjalo besimo (qualitative case study), ngaphansi kwe-interpretivist paradigm. Kusetshenziswe izingxoxo ezisakuhleleka (semi-structured interviews) nokubukela othisha befundisa (observations), njengezindlela zokuqoqa ulwazi locwaningo. Kusetshenziswe insizakuhlaziya i-schema theory (Bartlett, 1932) njengohlaka lwenjulalwazi kanye nohlaka lwemicabango ukuhlaziya ulwazi olutholakele. Kugqama izindikimba ezinhlanu olwazini olutholakalayo. Kukhona emayelana nolwazi ngesifundo sokufundisa okubhaliwe kothisha abafundisa isiZulu uLimi Lwasekhaya ngohlelo lwe-CAPS. Lapha kuvela ukuthi sengathi othisha badinga ukulekelelwa ngolwazi lwesifundo ikakhulukazi ukufunda okubhaliwe nokufundisa. Enye imayelana namasu okuzakhela izinsizakufundisa. Lapha kuvela ukuthi othisha bathembele ezincwadini ezifundwa ngabafundi zemibhalo efundwa ekilasini. Enye imayelana nezinselelo ezimayelana nokuqeqesheka kothisha ohlelweni lwe-CAPS. Othisha baveza ukuthi abaqeqeshekile ngokwanele ekulandeleni uhlelo lwe-CAPS ezifundweni abazifundisayo. Enye imayelana nobude besikhathi sokufundisa. Kutholakale ukuthi isikhathi sokufundisa ukufunda okubhaliwe asanele uthisha uze angakwazi ukuhlola abafundi esifundweni sokufunda okubhaliwe. Enye indikimba imayelana nokungasebenzi kwebhodi uma kufundwa isifundo sokufunda okubhaliwe. Lokhu akujwayelekile ukusebenzisa ibhodi uma ufundisa ukufunda okubhaliwe. Imiphumela yocwaningo ikhombisa ukuthi abakwenzayo othisha kunomthelela ongemuhle kubafundi abafundisayo ekufundiseni kwabo ukufunda okubhaliwe.