Assessment 4
Student Name & Surname: Mufudzi Ngaaseke
Student Number: 11845872
Group Number: 16T
Unique Number: 312906
Course Code: AFL 1501
Name of instructor: Dr Khumalo D.E.
Name of TA: Dr Nkosi Z.P
Due Date: Saturday, 11 May 2024
University of South Africa
Department of African Languages
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Contents
Task 1 - Page 3&4
Task 2 - Page 4&5
Task 3 - Page 5
Task 4 - Page 5
Reference list - Page 6
Declaration - Page 7
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Task 1
1.
My interpretation of assessment four is that it is a series of questions that promote a
discussion centered around language and its role in a ‘multilingual society’ like South
Africa. The Assessment is made up of four parts being; the significance of languages
in a multilingual society, nuances of expression such as ‘idioms and African proverbs,’
the customs and usages of African cultures and lastly the standards of African culture
as expressed through language. (Department of African languages, 2024)
The Assessment specifically sheds light upon the issues associated with there being
multiple languages in South Africa, such as there often being gaps in communication
between people who do not speak the same language. It also provides insight into
how certain behaviors are unique to indigenous African cultures that outline how
different households are governed by African principles and values.
2 a)
In the summer of last year I was forced to look for a new barber since the person I
regularly visited was moving his shop to a different location which was much further
than where I lived. My friend recommended that I try a shop owned by an elderly
Congolese gentleman, he highly recommended this shop and argued that it had the
added benefit of being located in my area.
When I got there I discovered that the barber that I had an appointment with known as
Narcisse could not speak English, Narcisse was from the Democratic Republic of the
Congo and only spoke French and Swahili. Our initial exchange was routine, we
exchanged ‘hellos’ like would happen in normal circumstances however beyond this
very basic form of greeting his face reflected someone who did not understand English
in a conventional sense.
2 b)
Initially it was very frustrating not being able to communicate between each other
clearly, since my request was very specific. I found it difficult to explain the exact style
that I preferred since there was a language barrier and there was not much that I could
say verbally that he could comprehend. It was not easy to explain in a conventional
sense, however despite these difficulties in communication, I resolved to use hand
gestures instead of language as a medium of instruction by pointing to my preferred
style on a chart that was placed nearby on a wall that depicted various hairstyles and
concepts.
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2 c)
Having come to some form of understanding he began the process of shaving the
sides of my head, every now and then during the process he too would gesture by
giving me a ‘thumbs up’ which was his way of confirming that I was happy with the
progress he had made and if he could proceed further.
Our non-verbal exchanges became the basis of communication towards one another
even though we hardly spoke any literal words. Apart from physical gestures, there
were also other barbers present who would step-in occasionally to translate my
instructions into his home language of Swahili, they too spoke Swahili but they also
understood English and could speak it fluently.
Task 2
In isiNdebele there are a couple of proverbs that come to mind that I have either heard
of, or that have been spoken to me by elders and family members. When I was young
my Grandmother would often say to my cousins and I in isiNdebele ‘inhlanhla
kayiphindwa kabili’ which translates to good fortune will not offer itself up to you for the
second time. This quote carries a very heavy meaning in the sense that in order for
one to understand it they require a mature outlook on life. This sort of wisdom is
distinguishable when the time to take full advantage of a good opportunity has arrived,
it does not allow for leaving it to chance or waiting for another similar opportunity to
come along. This Ndebele proverb is best applied when you are warning someone not
to always think that they will have another “bite at the cherry” or a second chance to
get something done.
Another isiNdebele proverb that holds a significant place in my memory bank is
‘Ubukhosi ngamazolo’ which means our kinship/leadership is much like morning dew
because it is present at daybreak but before you know it, it has gone. This old adage
speaks through metaphoric language to reveal a much deeper sense of the words,
specifically that nothing lasts forever. It can often be interpreted as ‘do not get used to
thinking that you will be a leader forever’ which speaks to the illusion of power and
those who wield it thinking it will be so on a permanent basis. Much like the first proverb
it can be used as a caveat to warn that nothing in life is permanent.
The final isiNdebele proverb is ‘ungexotshempala zimbili’ which translates to you
cannot do two at things at one time. This proverb speaks to our own limitations as
human beings, it cautions against the taking on of too many responsibilities and
obligations which is viewed in a negative light because focusing on a single objective
at a time shall bear more results. Like the other proverbs it can be used as caveat in
order to warn people about the dangers associated with overloading ones self with
commitments.
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1.
In my culture it is paramount that the young respect their elders and it is considered a
norm. One of the customs we practice is that it is considered rude or disrespect for an
elderly person to first greet somebody younger than them. It is normal for the young
to greet first. Another
2.
I am originally from a Ndebele background where all elders are respected regardless
of whether they are family or not. It is custom for women to address men as ’ntate’
which is used to address any male figure but most commonly fathers and Uncles
3
Prior to the introduction of western marriages the African traditional marriage customs
were observed uniformly without any interruption. However in recent time many of
these rules and cultural attitudes have been relaxed. Children are not able to use their
parent’s first name when addressing them. Children are also unable to call their
parents liars as it is deemed disrespect.
Task 3
1
In order for one to appreciate the blessing that is opportunity and how it can be
translated as opportunity. The values that proverbs hold contain the essence of what
amounts to good morals and community values.
2
Task 4
Riddles in African tradition are in most cases utilized to teach children which is done
by the elderly women of the tribe who present the riddles in the form of a song or a
chant that promotes a dialogue between all sides. For Example: when an elder begins
they usually ask a question which is repeated by the children before they attempt to
solve the riddle. The riddles usually contains in it a special kind of advice or wisdom.
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Reference List
1) University of South Africa
(Department of African Languages study guide, 2024)
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ACADEMIC HONESTY DECLARATION
Declaration: I Mufudzi Ngaaseke declare that
• I understand what academic dishonesty entails and am aware of Unisa’s
policies in this regard.
• I declare that this assignment is my own, original work. Where I have used
someone else’s work, I have indicated this by using the prescribed style of
referencing. Every contribution to, and quotation in, this assignment from the
work or works of other people has been referenced according to this style.
• I have not allowed, and will not allow, anyone to copy my work with the intention
of passing it off as his or her own work.
• I did not make use of another student’s work and submit it as my own.
NAME: Mufudzi Ngaaseke
SIGNATURE:
STUDENT NUMBER: 11845872
MODULE CODE: AFL1501
DATE: 06/05/2024
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