Student number 46286284

B Makhurane

Introduction to Portfolio.

1. A. This portfolio will be made up of several elements that I have been working on
throughout the module. I will look at the process of language learning and use from
an African language perspective. I will share my linguistic background and identify
how family has impacted my linguistic identity, and some of the cultural activities
within my culture. The purpose of my portfolio will be to show how Ubuntu is
reflected in language use in my own life.

B. The structure of my portfolio

Personal language story
Family tree, Group identification and language
Cultural ceremony
Final reflections about the module
Conclusion

Personal language story

2. I was born and raised in Mokopane, Limpopo. I grew up speaking Sesotho and later
relocated to KwaZulu-Natal when my parents had passed on, which was a big cultural
change. From an early age I learned to adapt in rural KwaZulu-Natal, Mtubatuba and
learned a new language because I was in high school in new linguistic environment
where the dominating language was isiZulu. Even though I had learned to speak
isiZulu, Sesotho was still relevant to my cultural identity because using my native
language was a way of practicing and preserving the cultural norms I grew up with in
Mokopane .

I have gone on to study and leave the rural areas of Mtubatuba which led to me
spending most of my adult life residing in KZN , where I am now working as a
teacher in an urban area in Richards bay . These are the other languages I hear and use
every day . The curriculum set up by the Department of Education is taught in
English and so at work I Speak English. Fluency in English among African -
Language speakers in South Africa is used to demonstrate an educated and “high”
status. Even in the workplace, people will belittle and marginalize you if you are not
fluent in English .However if I go out with my colleagues to neighboring townships
restaurants or Shisa nyamas on weekends, the dominating language becomes Zulu
slang and tsotsi taal specific to that area. Speaking slang language in townships earns
you respect and a sense of belonging. All of the photos reflect my life as it is true to
say that I have been exposed to different linguistic environments and I have adapted
in order to survive. During school holidays I still go back to Limpopo, speak Sesotho
and communicate with my ancestors, my roots are still deeply embedded there, that
represents the two woman sitting in cultural clothing on the grass mat .the work photo
also portrays my life as I work with different people and speak different languages at
work . Personal goals for the module are to be able to reflect on my own language
use and how language serves as a tool to get to know yourself and other people. I also
want to be able to show how Ubuntu is reflected in language use in my own life

2. A. My mother tongue, the language of my heart is Sesotho, a language I grew up

speaking in Limpopo whilst I lived with my parents.
B. English and isiZulu
C. I learned other languages by relocating to a different location that has a different
language identity. I moved to Kwa-Zulu Natal, where 95 % of the population
communicates in Zulu so I became fluent in Zulu. Later on in university, I learned
English and worked in an urban area, forcing me to assimilate in the workplace and
talk, teach in English.
D. I use these languages in everyday life experiences, for example I am a teacher so I
teach a syllabus provided by the education system which is in English, i also
communicate with my fellow colleagues in English. With isiZulu, I take public
transport systems so I speak Zulu or if I go to rural areas or the township, where Zulu
is the dominating language.
E. The languages I know, and how I use them reflect who I am as a person. I am a
multi-linguistic speaking woman, living in a multi-cultural society. I demonstrate
sensitivity to my own Sesotho language usage and that of others and interact across
cultures with knowledge and respect. There is cultural diversity in South Africa, so
effective cross cultural communication is vital. I adapt to different languages In
conclusion, my languages reflect who I am today as I am now a multi bilingual
speaking South African citizen, I have multiple and shifting identities that have been
influenced by the social- cultural, economic and structural forces within the
workplace and society.
 Second Portfolio Activity
3. My family tree

Nomusa Mthethwa Patrick Mkhize Nontokozo Mchunu Vusi Mdamba Margaret Mbatha Sabelo
uKhokho uMkhulu oMkhulu uKhokho uMkhulu oMkhulu uKhokho uMkhul

Roster Ncube Alfiyas Mkhwanazi Qondiwe Madube

uGogo uMkhulu uGogo

Fikile Mkhwanazi
uMama

Makhurane
Mina
My family is from the rural areas in Kwa-Zulu natal and deeply rooted in ancestral
practices. Therefore the preservation of heritage and cultural has been important.
Although I did not grow up living with my grandparents, I frequently visited family
elders. Family environment plays a large role in shaping the identity of children as
they grow into adolescents and become adults. The way family members relate to one
another and operate together as a social group can shape a child’s self-esteem,
socialization but most importantly linguistic identity. My grandparents spoke isiZulu,
my forefathers also spoke isiZulu and my parents communicated with me in Zulu
since I was a baby. Language is one of the basics tools that allow us to be able to
identify with people, and that is how I identify with my family. I was dependent on
family members not only for growth but for acquisition of language. I learned how to
say my first words when I was at home with my mother; she was a stay at home
housewife. I knew that my mother was umama and my father was ubaba long before I
knew any other things. Through language I discovered what kinship terms I use to call
my brother which was bhuti and my sister which was sisi in our family. My mother
had a lot of sisters , so in our culture, you do not refer to them as aunts but rather by
umamcane- which translates to small mother , if she is younger than my mother or
umamdala- if she is older than my mother , as a sign of respect .

They also had an impact , as a Zulu girl I grew up knowing that it was ill mannered to
call or refer to an elder by name , be it you are related or not . I called my mother’s
close friends -uma , I referred to all older woman as oma. This means mother. Having
descended from my forefathers, I inherited a sense of identity, dignity and security.
My family taught me how to communicate with others , how to greet and when I had
done something right , my mother would praise me using my clan names , ongiba
kaMananga, which gave me a sense of belonging . It was also a way of affectionately
referring to a person. My family gave me the name slenda, because I was skinny, and
the name mude mude sbamu seynyoni , because I was tall . The kinship term gogo
meant grandma, my uncles were referred to as Malume and they played a fatherly role
after my dad passed on. They made sure that I stick to my roots and made me the
person that I am today.
Portfolio Assignment

4 . Marriage is significant in many cultures, different cultures have different meanings

of weddings. In the Zulu culture , traditional marriages mean that the bride to be is
disconnecting from her ancestral Line of birth and joining her husband’s linage .
There is a wedding dance competition where a ritual antagonism between the family
of the bride and the family of the groom is displayed. This essay seeks to educate on
umabo (Zulu wedding).

. The Zulu traditional wedding, referred to as umabo, usually takes place a day after
the white wedding. If they don’t complete the traditional wedding, they are not
regarded as man and wife. The beginning of the traditional wedding is signaled by the
slaughtering of a cow from the bride’s family which is called ukuncamisa. That is a
gift of congratulations to the bride to be from her family, they are celebrating with her.
In Zulu traditions, cows are always slaughtered .the bride will leave her home early in
the morning covered by a blanket given to her by her mother. She is led into her new
family home and is advised not to look back as it will invite bad luck. The bride’s
father will call out the family clan names, telling the ancestors that his daughter is
officially leaving home to join another family. The traditional wedding takes place at
the groom’s house. On arrival at the groom’s house, the bride must walk around the
house as to be introduced to her husband’s ancestors before entering the home. The
grooms family will pay a fine, called ukuhlawula, for now being aware of the bride,
as they should have fetched her. The bride had to bring gifts for her family and
furniture for her new home. The bride , referred to as umakoti, Also has to bring a list
(a free standing chest ) .A list symbolizes that you will only save your marital home
when you have passed on and lay in a coffin. Umakoti also brings a bed with all the
bedding, and grass mats, which is called amacansi. Her mother in-law (umamozala)
givers get a list of people from the grooms side prior to the wedding that she is
required to bring pillows and bedding for , all the members of her in-laws are in that
list .
!
The bride is dressed in traditional attire and dancing in this image.

!
This is the kist that the bride takes with into her new home is shown on this image.

The ceremony begins by the bride sitting on the grass mat. Legs are not crossed, but
are straight forward. She is prohibited from speaking or looking at anyone, culturally
that signifies a sign of respect. Before the ceremony, her father in-law ubabozala,
welcomes her and her father says a few words as a sign of approval. The elder’s
advice the couple jointly on how to have a successful marriage and that is referred to
as ukuyalwa. The bridesmaids and the bride’s sisters bring gifts to the in-laws, while
the bride remains seated on the mat. The names of the people on the list are called out,
one by one. They start with the females, they then call out the men, and they are given
blankets, pillows, grass mats and beer pots. When an individual is called out they are
expected to lie on the grass mat. A family member from the bride’s side covers them
with their blanket and them then get up, sing and do the Zulu dance in appreciation of
the gifts. After everyone has done that, the groom goes last. The bride than gets up,
takes the bed and puts on the linen, she then goes around and looks for the groom.
When she finds him, she must place grass mats for him to walk on, which lead to the
bed, which is well prepared for him to lie on.

!
This image represents the bride giving her husband traditional Zulu
beer( umqombothi) while he lays on the grass mat.

He first sits on the bed and the bride takes a basin with a towel and soap and acts as if
she is washing his feet. She then opens the bed covers, he lies on it and the
bridesmaids, the bride’s sisters or other young ladies from the bride’s side (only a few
of them) hit him with small sticks, he gets up and runs away. Usually the bride
changes at least three times on her wedding day, showing off to her in-laws how
beautiful she is in different colors. The bride changes into a traditional Zulu outfit.
One of the highlights of a traditional wedding comes when the parties from the bride’s
and the groom’s families compete with each other through the medium of Zulu dance
and songs. In Zulu tradition, when a man and a woman get married, the woman
completely enters into the husband’s family and even accepts his ancestors as her
own. In order to represent this, the groom dispatches a cow; this means that he accepts
his bride into his family. The bride will then place money inside the animal; this
symbolizes her acceptance into his family. Although weddings are celebratory
occasions, there may sometimes be a hint sadness that lingers in the air at a traditional
Zulu wedding, as the bride’s family knows that it is time for her to leave their family
and join his for good. During the wedding ceremony, the two families will sit on
separate sides. During the night, plenty of dancing and singing will take place,
animals will be sacrificed and the entire community will be invited to join for the
feast.
I cannot wait to become a bride one day and also go through the same ritual, it is not
only significant to my cultural but it is important to me too . That’s when I will leave
the girls and become a woman, I will be respect and my ancestors will send blessings
and light onto my way . The slaughtering of cows always makes ancestors happy in
my cultural, my parents will be happy and I will give my parents a sense of pride, as
not a lot of girls in our village get married . I am referring to the Zulu culture.

I feel a sense of pride when I attend these events , in my opinion everything makes
sense in today’s world , because regardless of the fact that we have moved to
westernization , in our culture it is mandatory for a bride to be lobolared and then go
through umabo , I have attended a lot of umabos but have not personally gone through
it . The whole ceremony is influenced by language.

5. Final reflection.

a. I have learned from this course that whenever we use language we reflect who we
are in terms of our own frames of reference and blueprint. I now view language as a
process in terms of the self, the speech situation and the process underlying the
language survival. Language influences who I am and how I act as we use words and
meanings to co ordinate our behavior, we live in a domain of constant interactions.
I have changed my view of language during the course of this module as I have
realized that I use language in a specific way, from which people can make specific
deductions about me. I also adapt depending on the linguistic context, I use language
differently every time I speak depending on who I’m talking to and I reproduce , from
certain experiences I gain a sense of understanding as to what language to use with
who and when and where to use it. I coordinate my linguistic behavior through
communication in terms of the interaction that is taking place. Lastly we don’t see
things as they are, we see them as we are.
b. under this form of collective life Africans live together and work together for the
benefit of everyone in that community. Ubuntu is the ability to show our humanity to
others, manifests in communal life, community wholeness that goes beyond caring for
ones nuclear family. Ubuntu enforces communal life; hence people share a common
destiny. Human beings need each other for survival. They need each other in order to
lead a life that is socially, spiritually and politically fulfilling.Language influences
thought and action. The words we use to describe things—to ourselves and others—
affects how we and they think and act. It's good to remind ourselves that this powerful
influence happens in all kinds of situations and most certainly with language related
to teaching and learning.we tend to treat people in a certain way as we are influenced
by the language.I have learnt that it doesn't matter which language you converse with
the bottom line is we are all the same and possess the same qualities despite speaking
Zulu,sotho or sepedi.
The treatment you render to others shows if you are a tribalist or not.we have to
embrace each other and see beyond language. The spirit of ubuntu teaches us that :
you are because of others.it doesn't matter their language they speak but we should
show ubuntu in all aspects of life.helping people mustn't stop in our families only but
must also be shown in the communities we live in and come from.if an elderly person
is carrying heavy staff as a youth its our duty to help out ,or even cleaning their
houses if they are unable to. The spirit of Ubuntu also has many other unspoken rules
in our society , for example if an elderly person enters a bus / taxi and there is no seat
available , it is your duty , as the younger person to stand up and allow them to sit
down. It is through language that we have formed our attitudes and world views in
terms of Ubuntu .

Ubuntu structures every living being in a hierarchy and allocates particular

responsibilities to each of them. Only once they undergo a rite of passage will their
roles change. For instance, a boy may initially take on a minor role within his family
but after undergoing an initiation into manhood, he will be obliged to marry and have
children, and provide for them.
Applicability of Ubuntu in our modern society
We live in a society that is now westernized and globalization is at the forefront. One
of the reasons ubuntu is taken seriously today is because it conflicts with globalisation
and capitalism,. This economic system de-humanises people as it forces us to judge
others by their money and education. Ubuntu is here but it is fighting against very
powerful forces that keep people poor and de-humanise them.Ubuntu provides
Africans with a sense of self-identity, self-respect, dignity, unity and achievement. It
enables Africans to deal with their problems in a positive manner by drawing on the
humanistic values they have inherited and perpetuated throughout their
history.”Ubuntu is necessary in our society as without it everyone would fend for
themselves , and you can not live alone. Umuntu ungumuntu ngabantu