i 
 

 

 

 IMIZWA EVEZWA WUKUQANJWA KWEMIZI YAKWANDIMA ESKHALENI 

SEBOMVU, ENKANDLA. 

 

 

 

NGU 

LONDOKUHLE NQOBANI BLESSING NDIMA 

 

UMSEBENZI OWETHULWA NGOKUFEZA IZIDINGO ZEQHUZU LE- “MASTER OF 

ARTS”, EMNYANGWENI WEZILIMI ZASE-AFRIKA EYUNIVESITHI 

YASEWITWATERSRAND 

 

 

 

UMELULEKI: DOKOTELA. E.B. ZUNGU 

 

 

December 2020



i 
 



i 
 

ISIFUNGO 

Mina, Londokuhle Nqobani Blessing Ndima, ngiyafunga ngiyagomela ukuthi, Imizwa Evezwa 

Wukuqanjwa Kwemizi YakwaNdima ESkhaleni Sebomvu, ENkandla, umsebenzi 

ocwaningwe yimi futhi ngiyaqinisekisa ukuthi ungowami engiziqambele wona. Yonke imithombo 

yolwazi okunanwe kuyo ngiyazisile ngokusemthethweni futhi ngokulandela imigomo efanele 

yezocwaningo. 

 

 

_______________                                                                                    ______________ 

Ndima L.N.B                                                                                            Usuku:   



ii 
 

 

UMNIKELO 

Lo msebenzi ngiwunikela ngokukhulu ukuzithoba nangenhliziyo emhlophe emndenini wami, 

esizweni saseSkhaleni Sebomvu nasezweni lonke ngobubanzi balo.    



iii 
 

AMAZWI OKUBONGA 

Ngifisa ukudlulisa okukhulu ukubonga Omdala wezinsuku, uMdali wami ngokungipha ubuhlakani 

namandla okwenza lo msebenzi omkhulu kangaka futhi onegalelo elikhulu emkhakheni 

wezemfundo. Konke okwenzekile bekungekhona ukwazi kwami kanye nokuhlakanipha kwami, 

kepha kwenzeke ngentando kanye nokungikhusela kukaMvelinqangi. 

Ngabe ngilibhimbi uma ngingamazisi futhi ngingamethuleli isigqoko umeluleki wami uDokotela 

E. B. Zungu ngokungicathulisa ezikhathini ezinzima ngenkathi senza lo msebenzi, ngibonga 

angiphezi Dokotela. Ngibonga ngokungivula amehlo nokungikhalima kwakhe ngezeluleko 

ezibalulekile futhi eziqinisekise ukufezeka kwalolu cwaningo. Ngithi unwele olude Manzini. 

Ngiphinde ngibonge kakhulu abazali bami uMnumzane Sakhiseni Ndima nomama wami intombi 

yakwaMamba ngothando nezeluleko zabo, nokunginika ithemba ngokufezeka kwalolu cwaningo. 

Ngingelibale umndeni wonke wakwaNdima, endaweni yasoPhongolo naseNkandla, ongesekile 

waphinde wangipha izeluleko nolwazi olungelekelele ukufeza lolu cwaningo. Ngithi makwande 

MaLembede. 

Ngibonge kakhulu uNkosikazi Rosemary Zwane ngokungifundela umsebenzi wami. 

Ngibonge kakhulu umeluleki wami (mentor) uMnumzane Sphamandla Gumede nabangani 

ngokungigqugquzela. 

Ngithi kinina nonke, nime njalo.  



iv 
 

IQOQA 

Lolu cwaningo ludlulisa imizwa equkethwe ngamagama emizi yakwaNdima eSkhaleni Sebomvu, 

eNkandla. Umcwaningi ukholelwa embonweni wokuthi, enkathini yamanje ukuqanjwa 

kwamagama emizi sekushaywa indiva ngenxa yomthelela wempilo ephilwa esikhathini samanje 

nomthelela wosikompilo oluphilwa ngaphansi kaHulumeni wentando yeningi, olulawula ukuhlala 

kwabantu ezindaweni abazifisayo. Kuyadumaza ukubona izizwe zendabuko zilahla amagugu, 

amasiko, ulimi nakho konke okusehlukanisa kwezinye, ngoba kuphazamisa umlando nendabuko 

yaso. 

Ucwaningo lusebenzise indlela yokuqoqa ulwazi eqonda imvelo ukuphila kwabantu 

emiphakathini eyahlukene, okuyindlela yekhwalithethivu, esetshenziswe ukuthungatha ulwazi 

nezimvo ezethulwa ngababambiqhaza mayelana nokuqanjwa kwamagama emizi. Izinjulalwazi 

yeHermeneutics nenjulalwazi yeSocio-Onomastics, zisetshenziselwe ukuthungatha nokuhluza 

imibono eyahlakene equkethwe ngamagama acwaningiwe.  

Imiphumela yocwaningo ihlukaniswe ngezindikimba zokuganwa kwamakhosikazi ayegane 

ukhokho okunguyena oqondene nezindlu umcwaningi azicwaningile. Lezi zindikimba ziphinde 

zaveza ukuzalana kwezindlu nokuqanjwa kwamagama azo. Imizi iqanjwe amagama asuselwe 

ezehlakalweni ezahlukene, abaqambimagama abazibona zenzeka empilweni yabo, kubantu 

abasondelene nabo nasemphakathini abaphila kuyo.  

 

  



v 
 

ABSTRACT 

This research investigates the sentiments expressed after the naming of Ndima homestead names 

in eSkhaleni Sebomvu, Nkandla. The researcher believes in the view that in modern times the 

naming of homesteads has been neglected because of the impact of modern life and the impact of 

democratic government. It is disheartening to see indigenous peoples abandon their values, 

cultures, languages and all that distinguishes them from others, as it disturbs its history and 

tradition. 

The research used a data collection approach that understands the reality of people in different 

communities, a qualitative approach was used to gather information and feedback from 

participants about homestead naming. Hermeneutics theory and the Socio-Onomastics theory were 

employed to search for and analyze various ideas contained by the homestead names. 

The research findings were divided into different themes and into contexts of the ancestral wives 

who are responsible for the homesteads researched. These themes also reveal the relationship of 

the homesteads and their naming. The research also represented the argument on the homesteads 

named after variety of events that namegivers experienced in their own lives, to people around 

them and in the community at large. 

  



vi 
 

OKUQUKETHWE 

 

 
ISIFUNGO .................................................................................................................................................... i 

UMNIKELO ................................................................................................................................................ ii 

AMAZWI OKUBONGA ........................................................................................................................... iii 

IQOQA ........................................................................................................................................................ iv 

ABSTRACT ................................................................................................................................................. v 

OKUQUKETHWE .................................................................................................................................... vi 

ISAHLUKO SOKUQALA ......................................................................................................................... 1 

ISETHULO SOCWANINGO .................................................................................................................... 1 

1.1. Isingeniso .......................................................................................................................................... 1 

1.2. Isendlalelo ......................................................................................................................................... 5 

1.3. Inkinga yocwaningo ......................................................................................................................... 5 

1.4. Izinhloso zocwaningo ....................................................................................................................... 6 

1.5. Imibuzo ezophendulwa ucwaningo................................................................................................. 7 

1.6. Ukubaluleka kocwaningo ................................................................................................................ 7 

1.7. Umbono ongakafakazelwa .............................................................................................................. 9 

1.8. Umklamo wocwaningo ..................................................................................................................... 9 

1.9. Izinselelo eziphathelene nocwaningo ............................................................................................ 10 

1.10. Izinkinga umcwaningi ahlangabezane nazo kulolu hlobo locwaningo .................................... 11 

1.11. Ukuchaza kafushane ngendawo yocwaningo............................................................................. 11 

1.12. Ukuhleleka kwezahluko ............................................................................................................... 12 

1.13. Isiphetho........................................................................................................................................ 14 

ISAHLUKO SESIBILI ............................................................................................................................. 15 

UKUBUYEKEZWA KWEMIBHALO NAMACEBO .......................................................................... 15 

2.0. Isingeniso ........................................................................................................................................ 15 

2.1. Ukuqanjwa kwamagama abantu namagama emizi emazweni aphesheya ............................... 16 

2.1.1. Ukuqanjwa kwamagama ezweni laseFinland ....................................................................... 16 

2.1.2. Ukuqanjwa kwamagama ezibongo enyakatho yezwe laseMelika....................................... 16 

2.1.3. Ukuqanjwa kwamagama ezindawo ezweni laseSweden ...................................................... 17 



vii 
 

2.1.4. Amagama ezindawo ezweni laseNorway ............................................................................... 17 

2.1.5. Amagama ezindawo ezweni lase-Estonia .............................................................................. 18 

2.1.6. Ukuqanjwa kwamagama ezindawo ezweni laseChina ......................................................... 18 

2.2. Ukuqanjwa kwamagama ezwenikazi lase-Afrika ....................................................................... 20 

2.2.1 Ukuqanjwa kwamagama ezindawo nemizi eZimbabwe ....................................................... 20 

2.2.2. Ukuqanjwa kwamagama ezindawo eNigeria ........................................................................ 22 

2.2.3. Ukuqanjwa kwamagama ezindawo eKenya ......................................................................... 23 

2.2.4. Ukuqanjwa kwamagama ezindawo eGhana ......................................................................... 24 

2.3. Ukuqanjwa kwamagama emizi eNingizimu Afrika .................................................................... 25 

2.3.1. Ukwakhiwa kwemizi esizweni samaNguni ............................................................................ 27 

         2.3.1.2. Imvelaphi yamagama asekhaya, aqanjwa ngabantu abangamaZulu                             28 

2.4. Okuvezwa wucwaningo ................................................................................................................. 30 

2.5. Isiphetho.......................................................................................................................................... 31 

ISAHLUKO SESITHATHU .................................................................................................................... 32 

IZINJULALWAZI ZOCWANINGO NEZINDLELA ZOKWENZA UCWANINGO ...................... 32 

3.0. Isingeniso ........................................................................................................................................ 32 

3.1. Uhlaka lwamacebo ......................................................................................................................... 32 

3.1.1. Izinjulalwazi ............................................................................................................................ 34 

3.2. Amapharadaymu ........................................................................................................................... 39 

3.2.1. Ukuchazwa kwepharadaymu. ................................................................................................ 39 

3.2.2. Ukuchazwa kwamapharadaymu ngokwehlukana kwawo .................................................. 41 

3.3. Ipharadaymu esetshenziswe ekwenzeni lolu cwaningo .............................................................. 46 

3.4. Izindlela ezisetshenziswa uma kuqoqwa ulwazi locwaningo ...................................................... 47 

3.4.1. Indlela ikhwalithethivu ........................................................................................................... 48 

3.4.2. Indlela yekhwantithethivu ...................................................................................................... 50 

3.5. Indlela esetshenzisiwe ukuqoqa ulwazi lwalolu cwaningo ......................................................... 51 

3.5.1. Indlela ye-Ethnography .......................................................................................................... 52 

3.6. Amasampula ocwaningo ................................................................................................................ 55 

3.6.1. Isampula ye-random ne- non-random .................................................................................. 56 

3.7. Amacebo asetshenziswe ukuqoqa ulwazi ..................................................................................... 58 

3.7.1. Ingxoxo ebanjwa ngocingo ..................................................................................................... 58 

3.7.2. Ukuxoxisana ubuso nobuso .................................................................................................... 59 



viii 
 

3.7.3. Ingxoxo e-semi-structured ...................................................................................................... 61 

3.7.4. Ingxoxo ehlelekile .................................................................................................................... 61 

3.7.5. Ingxoxo engahlelekile .............................................................................................................. 62 

3.7.6. Ingxoxo eqoshiwe .................................................................................................................... 63 

3.7.7. Ukuhlaziywa kwamadokhumenti .......................................................................................... 63 

3.8. Ukuhlaziywa kolwazi olutholakele ............................................................................................... 64 

3.9. Inkambiso efanele .......................................................................................................................... 65 

3.10. Isiphetho........................................................................................................................................ 67 

ISAHLUKO SESINE ................................................................................................................................ 69 

UKWETHULWA NOKUHLAZIYWA KOLWAZI ............................................................................. 69 

4.0. Isingeniso ........................................................................................................................................ 69 

4.1. Umlando ngezindlu zikakhokho uMabhoko ................................................................................ 69 

4.2. (a) Ishadi lezindlu zonke zikakhokhomkhulu uMabhoko .......................................................... 72 

4.2. (b) Ishadi lezindlu zaseMseni, okuzalwa khona umcwaningi .................................................... 73 

4.2. (c) Ishadi lamanye amagama emizi yakwaNdima ....................................................................... 74 

4.3 Ithebula eliveza amagama emizi ezokwethulwa ngezansi ........................................................... 75 

4.3. Amagama emizi ngokuhlukana kwamakhosikazi kakhokho uMabhoko ................................. 76 

4.3.1. Amagama ezindlu zikaMaDube ............................................................................................. 77 

4.3.2. Amagama ezindlu zikaMaShezi ............................................................................................. 78 

4.3.3. Amagama ezindlu ziKaManyoni ............................................................................................... 84 

4.3.3.1. KwaMuntungifunani ........................................................................................................... 84 

4.3.4. Amanye amagama emizi yakwaNdima ..................................................................................... 84 

4.3.4.1. KwaJinge .............................................................................................................................. 84 

4.3.4.2. ENkanini ............................................................................................................................... 84 

4.3.4.3. KwaHlalakahle ..................................................................................................................... 84 

4.3.4.4. EBuka .................................................................................................................................... 85 

4.3.4.5. EKuzameni ........................................................................................................................... 85 

4.3.4.6. KwaZondehleka ................................................................................................................... 85 

4.3.4.7. ENsutha ................................................................................................................................. 86 

4.3.4.8. EKuthuleni ............................................................................................................................ 86 

4.3.4.9. EKujabuleni .......................................................................................................................... 86 

4.3.4.10. EKukhanyeni ...................................................................................................................... 86 



ix 
 

4.3.4.11. KwaPhumuzumlomo ......................................................................................................... 87 

4.4. Abaqambimagama emizi ............................................................................................................... 87 

4.5. Iqhaza elibanjwa wukuqanjwa kwamagama emizi emiphakathini yakwaZulu ...................... 88 

4.6. Isiphetho.......................................................................................................................................... 88 

ISAHLUKO SESIHLANU ....................................................................................................................... 90 

ISIPHETHO NEZIPHAKAMISO .......................................................................................................... 90 

5.0. Isingeniso ........................................................................................................................................ 90 

5.1. Isihlaziyo socwaningo .................................................................................................................... 90 

5.2. Okutholakele ocwaningweni ......................................................................................................... 91 

5.2.2. Iqhaza elibanjwa wukuqanjwa kwamagama emizi ............................................................. 92 

5.2.3. Izindikimba eziqukethwe ngamagama emizi yakwaNdima ................................................ 92 

5.3. Iziphakamiso nezincomo zocwaningo .......................................................................................... 94 

5.4. Isiphetho.......................................................................................................................................... 95 

5.5. Ukubuyekezwa kwezahluko .......................................................................................................... 96 

Imithombo Esetshenzisiwe ....................................................................................................................... 99 

ISITHASISELO ...................................................................................................................................... 111 

 

 



1 
 

ISAHLUKO SOKUQALA 

ISETHULO SOCWANINGO 

1.1. Isingeniso 

Ukuqanjwa kwamagama kungumkhuba owenzeka kuwona wonke amagumbiomhlaba, futhi 

kuyinto eyenzeke emihleni yonke yokuphila kwethu. Abantu yibona abaqhuba lo mkhuba ngoba 

ukuqanjwa kwamagama noma kwezinto kusisiza ngokuthi sizazi futhi siphinde sibone umehluko 

phakathi kwazo. Ukuqanjwa kwamagama emizi yakwaNdima okungeyendabuku endaweni 

yaseSkhaleni Sebomvu, eNkandla, nakho kuseyiwona umkhuba wokwehlukanisa imizi 

ngamagama futhi kuphinde kuselekelela ngokuthi sikwazi ukuhlukanisa imizi yakwaNdima, 

ngokuhlukana kwayo. Kuwona wonke amakhona omhlaba, eNingizimu Afrika, ezwenikazi i-

Afrika kanye nasemhlabeni wonke, izindawo eziningi ziqanjwe amagama anezincazelo 

ezahlukene nomlando wokuqanjwa kwazo, owahlukene. Izindawo eziningi ziqanjwe ngokulandela 

izigameko esenzeke ngaleso sikhathi abantu abaphila kuso. Lezi zigameko zingasuselwa ezimweni 

abantu abaphilisana ngazo ekhaya kanye nasemphakathini ngobukhulu bawo, indlela imvelo 

ebukeka ngayo, ubukhulu nobuncane bomuzi, ukuma komuzi, umbala womuzi, yizinto eziseduze 

nomuzi, imicabango nezifiso zomqambigama. UChauke (2015:303) uchaza ukubaluleka 

kokuqanjwa kwamagama, uthi: 

A name is considered precious and marvelous gift while a person 

without a name is regarded as a non-human being. To the African 

people, naming practices are very important since names are 

often given to mark the testimony of what a society holds dear in 

a given community 

Okuhunyushwa ngokuthi: 

Igama libhekwa njengesipho esiyigugu nesimangalisayo ngoba 

umuntu ongenagama uthathwa njengomuntu ongemuntu. 

Kubantu abangama-Afrika, imikhuba yokuqamba amagama 

ibaluleke kakhulu ngoba amagama anikezelwa ukumaka 

ubufakazi bokubaluleka bomphakathi emphakathini othile 

 



2 
 

Kuwumqondo omuhle ukuqhuba lo mkhuba wokwenza izinto ngendlela efanele futhi 

eyamukelekile emiphakathini yabantu bendabuko kanye nesintu. Uphilile futhi uqhubeka ngoba 

usuka kude, lo mkhuba uMbuli (2005) awubiza ngesiko. Ukuveza umlando nendabuko 

yokuqanjwa kwamagama, uMbuli (2005:6) esingenisweni sakhe uveza ukuthi: 

Yebo, leli siko laziwa ngokuthi ladabuka ohlangeni ngenxa 

yokuthi nokhokho bathi bashiyelwa ngokhokho babo. Isiko leli 

libonakala liwubuzibulo kuma-Afrika nesipho esikhulu 

ababelwa sona nguMdali ekusingatheni umlando nemvelaphi 

yabo. Leli siko yisonasipho esibahlukanisa phakathi kwezizwe 

zomhlaba okungaba ngokwesimo semvelaphi yabo noma 

sezenzo zabo. 

Ukuveza ukuthi amagama aqanjwe imizi asuke esuselwe ezenzweni okanye ezigamekweni 

ezenzekile ngaphakathi kwabantu bakulowo muzi, uMbuli (2005:6) ugcizelela ngokuthi: 

Kwesinye isikhathi uma bakha imizi, umuzi nomuzi uba 

nomlando wawo. Eminye imizi iba nenhlanhla yokuthi iqanjwe 

ngesigameko esethula isimo esithile esaba isehlo ngenkathi 

kuhlatshwa inxiwa noma izigameko ngemuva nje kancane 

kokumiswa kwawo. Ekuqanjweni komuzi ngesigameko esaba 

yisehlo ngenkathi wakhiwa noma ngaphambi kokuba kwakhiwa 

kusuke kulotshwa incwadi eyofundwa izizukulwane mayelana 

naleyo nqaba esuke isimisiwe ngesimo segama.  

Ukuqanjwa kwamagama emizi nezindawo kubaluleke kakhulu ngoba kugcina umlando kanye 

nemvelaphi yaleso sibongo kanye nendawo. Ukuqhuba lokhu, izibongo zibalulekile 

ezizukulwaneni zanoma isiphi isibongo ngoba ziqukethe umlando nemvelaphi yakwaNtu. 

Esikhathini samanje, umthelela wombuso kaHulumeni wentando yeningi uvule elikhulu igebe 

phakathi kwesizukulwane samanje, amasiko namagugu abantu bendabuko. Ucwaningo lukaXulu 

(2014) luvuza ukuthi uHulumeni wentando yeningi ukhuthaza ukuthi izinto ezithinta isiko 

kufanele zenziwe ngendlela yaseNtshonalanga ngoba iphucuzekile futhi iphephile. Lokhu 

kungaholela eketheni angasanakwa amasiko endabuko, umlando ohamba nemvelaphi namagugu. 



3 
 

Lokhu kubuye kushaqise umzimba ngoba isizwe sabantu abangamaZulu saziwa njenge sizwe 

esinamandla futhi esikhaliphile ngokwemvelo.  

Endulo, ukuqanjwa kwamagama emizi kwakuwumkhuba abantu abaziqhenya ngawo futhi 

kwenziwa ezindaweni eziningi ezihlala abantu bendabuko, ikakhulukazi ezindaweni 

ezisemakhaya. Kulolu cwaningo kuzocwaningwa ukuqanjwa kwamagama emizi yakwaNdima 

ezinze ngaphansi kwendawo eSkhaleni Sebomvu, eNkandla. Umcwaningi uzobheka amagama 

aqanjwe imizi yakwaNdima, eyishumi nesithupha. Ekubhekeni amagama emizi yakwaNdima, 

umcwaningi uzobheka imizwa esemuva kokuqanjwa nokukhethwa kwamagama anikezwe imizi 

yakwaNdima. Uzophinda futhi abheke imizwa yamalunga akwaNdima namalunga omphakathi 

mayelana namagama aqanjwe imizi yakwaNdima. UZungu (1995) uveza ukuthi kubalulekile 

ukuthi abaqambimagama bawacabange namalunga omphakathi uma beqamba amagama emizi, 

ngoba kufanele bawuchazele umphakathi uma ufuna ukwazi ngezincazelo zamagama nokuthi 

asuselwe kuphi. Imizwa umcwaningi afuna ukuyithola mayelana namagama aqanjwe yonke le 

mizi, izotholakala ngezimpendulo ezivezwa ngamalunga omuzi nawomphakathi, ukuthi 

bayawathokozela yini la magama aqanjwe imizi yakwaNdima.  

UTurner (2000:127) uphawula ngokuqanjwa kwamagama, uthi: 

Zulu children (and domestic animals as well) may be given 

personal names in which an indirect social message is embedded. 

These names act to release tensions, to deflect criticisms, or to 

point out lapses or indiscretions in a community where direct 

confrontation or direct expression is socially unacceptable. 

Okuhunyushwe ngokuthi: 

Izingane ezingamaZulu (nezilwane zasekhaya) mhlawumbe 

zinganikwa amagama lapho kufakwa umlayezo wokuxhumana 

ongaqondile. La magama ayisinyathelo sokukhulula ingcindezi, 

ukuphebeza ukugxeka noma ukukhombisa ukulahleka noma 

ukungahambisani emphakathini lapho ukuxabana ngokuqondiwe 

noma ukuboniswa okuqondile kungamukelekile emphakathini. 



4 
 

Emiphakathini yakwaNtu eyahlukene, abantu bayaphilelana futhi bakuqhakambisa kakhulu 

uBuntu. Abantu abaningi bathanda ukuthula nempiliswano nabantu abakhelene nabo. Kodwa-ke, 

abantu abafani futhi benza izinto ngezindlela ezingafani, okusho ukuthi abanye abantu bayizitha 

zokuthula emindenini nasemiphakathini abaphila kuyona. UTurner (2000:128) uqhuba kanje: 

Zulu society is community-oriented, and conflict and 

confrontation within a family or with one’s neighbors is concern 

to the entire community. Among the Zulu, whether in rural or 

urban areas, contact with one’s neighbors is an essential part of 

life: group solidarity and interdependence is of great importance 

and an individual is part of a community whole and thus has to 

be in harmony with the values and principles accepted by the 

community. 

Okuhunyushwe ngokuthi: 

Umphakathi wamaZulu ngumphakathi obhekelelwa ngabantu, 

futhi izingxabano nokushayisana phakathi komndeni noma 

komakhelwane kuwuthinta wonke umphakathi. Kubantu 

abangamaZulu, kungaba ezindaweni zasemakhaya noma 

ezasemadolobheni, ukuxhumana nomakhelwane kuyingxenye 

ebalulekile yempilo: ubumbano nokuthembana kubaluleke 

kakhulu, futhi umuntu uyingxenye yomphakathi wonke ngakho-

ke kufanele avumelane namagugu kanye nemigomo eyamukelwe 

ngumphakathi. 

Umcwaningi ubona ukuthi kubalulekile ukuthi abaqambimagama baqaphe kakhulu indlela 

abakhetha ngayo amagama abawaqamba imizi, ngoba kunolimi olungamukelekile emphakathini 

ngenxa yokuhlambalaza kwalo. Umcwaningi usho lokhu okungenhla ngoba ebona ukuthi 

abakhulumi bolimi, abafundi bolimi kanye nesizukulwane sakamumva bangabi namahloni 

ngamagama aqanjwa esizweni sabantu abangamaZulu. Amagama ayiziswana acekela phansi 

umuntu, umndeni, umphakathi atholakala kuwo nesizwe sonke esikhuluma lolo limi asuselwe 

kulo. Umcwaningi ubone kusemqoka kakhulu ukwenza ucwaningo ngalesi sihloko, ngoba 



5 
 

abakhulumi kanye nabafundi bolimi bathole intshisekelo yokufunda ngamagama aqanjwe imizi 

etholakala esizweni samaZulu futhi beziqhenye ngolimi lwabo. 

 

1.2. Isendlalelo 

Umcwaningi akalitholanga ithuba lokuhlala endaweni yaseSkhaleni Sebomvu, eNkandla ngoba 

wazalelwa endaweni yasoPhongolo, kwelamaThonga namaSwati. Ngokungalutholi ulwazi 

olunzulu ngamagama emizi yakubo nangomlando wesibongo uqobo, manje unogqozi lokwenza 

ucwaningo ngesibongo sakubo ukuze nesizukulwane esizayo sizokwazi ukwethekela olwazini 

olunzulu. Umcwaningi uthole ukuthi imizi yakwaNdima seyakhe ezindaweni ezahlukene futhi 

lokhu kuholele ekutheni isizukulwane esizalwe esikhathini samanje azazani ngokwanele 

ngemvelaphi yesibongo sakwaNdima. Umcwaningi uqaphele ukuthi lolu cwaningo luzosiza 

ukuqhuba ulwazi ngesibongo sakwaNdima futhi isizukulwane samanje sizothola ulwazi 

ngamagama aqanjwe imizi yakubo nezincazelo zamagama ezindlu ngokwehlukana kwazo. 

Nakuba ikhona imizamo eyenziwayo, yokudlulisa ulwazi nokuhlanganisa abantu balesi sibongo 

kodwa akwanele ngoba akukho okuqoshwe phansi okuzosiza nabangakwazi ukuhlanganyela 

nabanye emcimbini owaziwa ngokuthi ‘Umcimbi wamaLembede/the’, okungumcimbi owenziwa 

unyaka nonyaka eNkandla. 

Lolu cwaningo lwenzelwe endaweni yaseSkhaleni Sebomvu, lapho imizi eminingi yakwaNdima 

izinze khona. Umcwaningi uzobheka amagama aqanjwe imizi yakwaNdima nemizwa abantu 

abayizwayo mayelana namagama anikezwe le mizi. Kuzobhekwa imizwa kubantu bakwaNdima 

namalungu omphakathi. Amalungu omphakathi acwaningwe ngenhloso yokuthola indlela 

abazizwa ngayo ngamagama emizi yakwaNdima, lokhu kwenziwe ngoba amagama aqanjwe imizi 

ayawathinta namalunga omphakathi ngendlela yokuthi nawo angafisa ukwazi izincazelo 

zamagama emizi abakhelene nayo. Ubudlelwano bamalungu omphakathi nemizi yakwaNdima, 

buholele ekuqanjweni kwesiteshi sezimoto, esiqanjwe ngokuthi kusesiteshini kwaNdima okusho 

ukuthi amagama anomthelela ekuqanjweni kwezindawo lapho atholakala khona. 

 

1.3. Inkinga yocwaningo 

Ukuguquka kwenkathi kanye nokuhamba kwesikhathi, izindlela okwenziwa ngazo izinto nazo 

ziyashintsha. Esikhathini samanje abantu sebephila ngenye indlela engafani nalena okwakuphilwa 



6 
 

ngayo endulo. UKhumalo (2019) uveza ukuthi ukuqanjwa kwamagama emizi kwakungumkhuba 

ovelele ikakhulukazi ngombuso wamakhosi, kodwa-ke esikhathini samanje sekuyimvela kancane 

ngenxa yosikompilo lwamanje nokushintsha kwenkathi. Konke lokhu kwenziwa ukuphila impilo 

yasemadolobheni nokunganaki izinto. Ukufulathela elengabadi, kwabantu abadala kuholela 

ekuvulekeni kwegebe lolwazi kanye nemvelaphi yezibongo zakwaNtu. Ukushabalala kwabantu 

abamnkantshubomvu kusho ukwehla kwezinga lemithombo yolwazi ngoba isizukulwane 

sakamuva sizosala dengwane, singenalo ulwazi olunzulu ngemvelaphi yaso nemvelaphi yemizi 

esizalelwe kuyo.  

ONdimande-Hlongwa noDlamini (2015:189) baveza ukuthi “umlando wanoma yisiphi isibongo 

noma igama lomuzi uye ubaluleke kulabo abayisizukulwane salowo muzi noma saleso sibongo”. 

Lokhu kufakazela ubumqoka bokugcinwa kwamasiko nokuthi kufanele ifundiswe intsha 

ngomlando nemvelaphi yayo okuyizinto ezibaluleke kakhulu emiphakathini yakwaNtu. 

Ukulibaleka kwemilando kanye nemvelaphi yezibongo, kusho ukushabalala kwamagugu kanye 

nomlando. Kanti-ke, ukwanda kwemizi (izindlu) yakwaNdima kanye nokuthutha kwezinye 

zezindlu, zifulathela izwe laseSkhaleni eNkandla nakho kunomthelela ngoba isizukulwane 

sakamuva sigcina singawazi umlando womuzi noma wendlu enkulu ngenxa yebanga 

okuqhelelwene ngalo. Imizi inikezwa amagama kulandelwa imizwa thizeni abasuke bebhekene 

nayo ngaleso sikhathi noma abaqambimagama basuke beqonde ukudlulisa umlayezo othize. 

Ngeskhathi umcwaningi ekhulumisana nababambiqhaza, bagqamise ukuthi isizukulwane 

sakamuva siyaye singazazi izincazelo zamagama aqanjwe imizi yakubo, ngokwehlukana kwayo.  

 

1.4. Izinhloso zocwaningo 

Ukuqanjwa kwamagama emizi kunomthelela wokuthi ezinye izindawo zigcine sezibizwa ngalawo 

magama, ikakhulukazi uma kuyimizi enegalelo elikhulu emphakathini nokuthi lelo gama 

liqhakambise imvelo ebonakalayo futhi kubuye kukhombise indlela abantu baleyo ndawo 

ababephila ngayo kanye nemvelaphi yabo. Amagama aphila ingunaphakade, okusho ukuthi noma 

kungathiwa abaqambi bawo abasekho kuleyo ndawo noma kulowo muzi kodwa wona ayohlala 

ekhona futhi ayoficwa nayizizukulwane ezizayo. Kufana noma ngabe umuzi uthuthwa 

uyokwakhiwa kwenye indawo, kusala inxiwa eliyohlale lihlonishwa futhi linikezwa inhlonipho 

ngenxa yomlando kanye nendlela abantu ababephilisana ngayo kuleyo ndawo.  



7 
 

 Lolu cwaningo luhlose ukuhlola imizwa emva kokuqanjwa kwemizi yakwaNdima eSkhaleni 

Sebomvu, eNkandla. Luzobheka imigomo elandelwa uma kuqanjwa amagama emizi 

ngokwehlukana kwayo okungaba ukubheka ukuthi uma kuqanjwa amagama kuhlalwa phansi 

ngokuhlanganyela noma inhloko iqhamuka seyethula igama elinikeze umuzi. Lokhu 

kuzokwenzeka ngokubheka inqubo yokuqanjwa kwamagama elandelwa eNingizimu Afrika, 

ezwenikazi i-Afrika kanye nasemhlabeni wonke jikelele. Lolu cwaningo luzogxila kakhulu 

ekuqanjweni kwamagama emizi yakwaNdima kanye nemizwa eholele ekuqanjweni kwamagama 

futhi nemizwa ezwakala emva kokuqanjwa kwalawa magama. Ekubhekeni imizwa, luzophinde 

lunikeze nezincazelo zawo wonke amagama aqanjwe imizi yakwaNdima.  

 

1.5. Imibuzo ezophendulwa ucwaningo 

Lolu cwaningo luhlose ukunikeza izincazelo zamagama aqanjwe imizi yakwaNdima, ekuvezeni 

izincazelo luzophinde luveze imizwa yabantu ngalawa magama. Umbuzongqangi walolu 

cwaningo wukuhlola ukuthi yimiphi imizwa evela emva kokuqanjwa kwamagama emizi 

yakwaNdima eSkhaleni sebomvu, eNkandla? Umcwaningi usebenzise le mibuzo elandelayo 

ukuqhuba nokufeza izinhloso zocwaningo kanye nokuthola izimpendulo eziholela ekuphumeleleni 

kocwaningo nokuphenduleka kwayo yonke imibuzo. 

Kanti-ke imibuzwana esuselwe kumbuzongqangi, yilena: 

a) Ngobani abanamandla okuqamba imizi amagama? Kungani kuyibona? 

b) Iliphi iqhaza elibanjwa wukuqanjwa kwamagama emizi, emiphakathini yabantu 

abangamaZulu? 

c) Kungani kuqokwe ukusebenzisa lawa magama emizi? Adlulisa mlayezo namizwa mini? 

d) Ingabe ukuqanjwa kwamagama emizi kuyiqinisekisa kanjani inhlalakahle emphakathini?  

 

1.6. Ukubaluleka kocwaningo 

Ucwaningo lwalolu hlobo lubalulekile emiphakathini kanye nasesizweni sakwaNdima, 

ikakhulukazi esingumsinsi wokuzimilela endaweni yaseSkhaleni Sebomvu, eNkandla. 

Okubaluleke kakhulu ngalolu cwaningo wukuthi wucwaningo olufaka amagugu asemqoka 



8 
 

kakhulu esizweni sakwaZulu. Lubalulekile emiphakathini yesizwe sakwaZulu ngoba 

luzokwandisa ulwazi emlandweni wabantu abangamaZulu kanye nokubuyekeza amasiko 

endabuko. Lolu cwaningo lumayelana nokuqanjwa kwamagama emizi yakwaNdima, esigodini 

saseSkhaleni Sebomvu, eNkandla. Luzoveza ukuthi yize sesiphila esikhathini samanje noma 

ngaphansi kobuholi bukaHulumeni wentando yeningi obenganyelwe imithetho emisha, 

ngokuhlukanisa izakhiwo ngezinombolo ezilotshwe ezindongeni. Yize izakhiwo zihlukaniswa 

ngezinombolo ezindongeni, imizi yakwaNdima isaqanjwa amagama, okusho ukuthi lolu cwaningo 

luzosiza ngokugcina umlando wamagama emizi yakwaNdima. Luzogqamisa iqhaza elibanjwe 

ngabantu bakwaNdima esigodini saseSkhaleni Sebomvu, eliholele ekuqanjweni kwesiteshi 

sezimoto ngesibongo sakwaNdima. Umcwaningi ubona kunesidingo sokwenza ucwaningo 

endaweni yaseSkhaleni Sebomvu ngoba umlando wabantu bakwaNdima uzomelekelela 

ngokumethekela ngolwazi olunzulu mayelana nesibongo sakubo ngoba yena wazalelwa endaweni 

yasoPhongolo, kwelamaSwati namaThonga. Umcwaningi uzothola ulwazi olunzulu ngesibongo 

sakubo, aphinde alugawulele kweyakhe inqolobane yolwazi. 

Ucwaningo lwalolu hlobo luzokwengeza kulwazi mayelana nokuqanjwa kwamagama emizi futhi 

luzogqugquzela nasebalahla amasiko akwaNtu, ngokuthi bazibuyise emasisweni futhi baphinde 

beziqhenye ngemvelaphi yabo. Luzophinde lusize izizukulwane ngokuzazisa imvelaphi yazo, 

luphinde lulekelele ngokuzigqugquzela ngokuthi zilandele imvelaphi yazo. Ucwaningo olufana 

nalolu luzokhumbuza abomdabu ngokubaluleka kokugcinwa kwamasiko kanye namagugu esizwe 

samaZulu. 

Lolu cwaningo luyinkomba ebuyekeza umlando kanye nemvelaphi yokuqanjwa kwamagama 

emizi, emlandweni wabantu bendabuko kanye nesintu kuleli. Ukushintsha kwezinkathi kanye 

nomthelela weNkululeko eNingizimu Afrika, abantu sebeyakwazi ukuhlala ezindaweni 

abazifisayo ngaphandle kwengcindezi, okwenza ukuthi nentsha yamanje ikhulele ezindaweni 

ezahlekene nabantu abehlukene. Lolu cwaningo lubaluleke ngendlela yokuthi luzogcina umlando 

wokuqanjwa kwamagama emizi kanye namagama ezindawo. Umcwaningi uzoqinisekisa ukugcina 

umlando kanye namagugu esibongo sakwaNdima. Imizi yakwaNdima izinze endaweni 

yaseNkandle eSkhaleni Sebomvu naseThalaneni.  Imizi yakwaNdima eminingi seyakhiwe 

ezindaweni ezahlukene. Lolu cwaningo luzoqinisekisa ukuthi inqubo yokuqanjwa kwamagama 



9 
 

emizi yakwaNdima, iyaqhubeka ngoba luzoqukethe umlando kanye nemvelaphi yokuqanjwa 

kwemizi yakwaNdima, eNkandla. 

 

1.7. Umbono ongakafakazelwa 

Ukuqanjwa kwemizi amagama kuyinto eyenzeka kakhulu emphakathini wabantu abangamaZulu, 

noma ezinye izinhlanga ziwenza lo mkhuba wokuqanjwa kwamagama emizi kodwa isizwe 

samaZulu saziwa njengesizwe esikhulu kakhulu futhi esasiwulandela kakhulu umkhuba 

wokuqamba imizi. Ukuqamba imizi amagama kuyaye kucishe kufane nokuqanjwa kwabantu 

ngoba umuzi omusha uphiwa igama, kanti-ke nengane entsha emndenini iyaye iphiwe igama 

ukuze ihlukaniseke kwezinye. Emphakathini yamaZulu kuyimvama ukutholakala kwemizi 

yesibongo sinye futhi yehlukaniswa ngamagama eqanjwe wona (Machaba, 2000). Esikhathini 

samanje, uhulumeni wentando yeningi wethula ukuqanjwa kwemizi ngokuyihlukanisa 

ngezinombolo, ukwenzela izisebenzi zentuthuko ukuze zikwazi ukuyihlukanisa kalula.  

Ukuhlukaniswa kwemizi ngezinombolo kuwumkhuba osetshenziswa eNtshonalanga futhi abantu 

baseNtshonalanga bawujwayele ngoba bakhule kuyinto eyenziwayo. Emiphakathini yabantu 

abangamaZulu, umkhuba wokuqanjwa kwemizi ngezinombolo uyinto engajwayeleki kodwa noma 

kunjalo abawulahli umkhuba wokuqanjwa kwamagama emizi, emphakathini yakwaNtu 

okuqanjwa kwemizi. Abantu abaningi bagcine bengasayazi imizi ngoba imizi eminingi 

ayisaqanjwa amagama. Nakuba izinombolo zikaHulumeni zibhalwa ezindongeni zemizi 

ngokwehlukana kwayo, imizi emisha yakwaNdima isaqanjwa amagama futhi kuphinde kucaciswe 

ukuthi lowo muzi ungaphansi kwayiphi indlu. Ukuzinza ngaphansi kweSikhala kwemizi 

yakwaNdima kubambe elikhulu iqhaza ngokuqanjwa kwesiteshi sezinqola zomlilo, esaziwa 

ngokuthi isteshi sakwaNdima.  

 

1.8. Umklamo wocwaningo 

Umklamo walolu cwaningo uzobhekana ngqo nokuqanjwa kwemizi yakwaNdima eSkhaleni 

Sebomvu, eNkandla, uzothinta izidingo ezininingi zokuqanjwa kwamagama, okungaba umsusa 

wamagama, incazelo kanye nemizwa ezwakele emva kokuqanjwa kwemizi. Lolu cwaningo 

luzokwenziwa eSkhaleni Sebomvu, lapho kuzobhekwa ukuqanjwa kwamagama emizi 



10 
 

yakwaNdima, ngokuveza nomsusa wamagama aqanjwe imizi. Luzophinde luveze imizwa 

yamalungu omndeni nawomphakathi, ngamagama aqanjwe imizi yakwaNdima.  

Amagama emizi azobhekwa yilawa alandelayo: eNjiqosheme, kwaMthakathi, kwaPhumuphele, 

kwaQomintaba, kwaBhekizitha, eNhlahleni, eMseni, Enhlayenza, kwaVumokwenina/ eMbaxeni, 

kwaPhumangiphake, eMbusweni, kwaPhumuzumqondo, eNqabakayitshelwana, 

kwaBambongezansi, kwaPhethiqili, kwaMadlangabongi, kwaPhumulezwile, eHlayeni, 

kwaMuntungifunani, kwaJinge, eNkanini, kwaHlalakahle, eBuka, eKuzameni, kwaZondehleka, 

eKuthuleni, eKujabuleni, eKukhanyeni, kwaPhumuzumlomo naseNsutha. Kuzoqapheleka ukuthi 

eminye yale mizi seyathutha endaweni yaseSkhaleni Sebomvu, yakhela eNkandla kanye 

nasoPhongolo. Konke lokhu kuzovezwa kanye nokuthi imizi eseyathutha, ingaphansi kwayiphi 

indlu. 

 

1.9. Izinselelo eziphathelene nocwaningo 

Impilo esiyiphilayo singabantu, kukhona izihibe esihamba sihlangabezana nazo endleleni, ezinye 

zazo lezi zihibe zisuke zingahleliwe futhi zingalindelekile okanye zenzeke ngokuzuma. 

Ukubhebhetheka kobhubhane lwe-COVID-19 kube ngenye yezingqinamba eziphazamise 

ukuqoqeka kolwazi oluzosiza ukuphumelelisa lolu cwaningo, ngesikhathi esifanele. Isikhathi 

sokuqoqa imininingo umcwaningi ayesibekile siqondane nesimo esibi sokubhebhetheka 

kwegciwane elihlasele umhlaba wonke jikelele, lamisa zonke izinhlelo ezweni futhi laphinde 

lavalela abantu ezindlini. Leli gciwane liphoqe uMongameli wezwe ukuthi amise wonke 

umnyakazo owenzeka ezweni laseNingizimu Afrika, ukuze kuvikeleke abantu kuleli gciwane 

ebelihlasele. 

Okwesibili kube izingqinamba kwezoxhaso lwezimali. Umcwaningi uhlangabezene nenhlekelele 

ngoba ulwazi bekufanele aluqoqele esifundazweni sakwaZulu, ekubeni efunda esifundazweni 

saseGauteng. Ukungatholi uxhaso lwezimali kwenze ukuqoqeka kolwazi kwaba nzima ngoba 

bekufanele ucwaningi anqamule izifundazwe ezintathu ukuze agcine esefike endaweni 

yaseSkhaleni Sebomvu, eNkandla.  

Okwesithathu umcwaningi ahlangabezane nakho ngesikhathi eqoqa ulwazi lwakhe ngokuqanjwa 

kwamagama emizi yakwaNdima, ukushoda kolwazi olubhalwe phansi ngesibongo sakwaNdima. 



11 
 

Umcwaningi uhlangabezene nenkulu ingqinamba ngokushicilelwa komlando kanye nemvelaphi 

yesibongo sakwaNdima. Ukuze umcwaningi athole ulwazi angalusebenzisa, bekufanele abuze 

kubantu abamnkantshubomvu futhi abangabokuzalwa kwaNdima ngoba ibona abanenhlansana 

ngemvelaphi kanye nomlando wesibongo sakwaNdima. Okunye abakuvezile kade bengasenaso 

isiqiniseko sakho, ngenxa yesikhathi eside izigameko ezenzeka ngaso. Ukushoda kokushicilelwe 

phansi ngesibongo sakwaNdima kube nomkhulu umthelela ekunqundekeni kolwazi olunzulu, 

oluzofeza izimfiso kanye nokuphumelela kocwaningo. 

 

1.10. Izinkinga umcwaningi ahlangabezane nazo kulolu hlobo locwaningo 

Ucwaningo lwanoma yiluphi uhlobo luyaye lunikeze abacwaningi izinselelo ngenxa yezimo 

abahlangabezana nazo endleleni uma benza ucwaningo. Enye yezingqinamba umcwaningi 

ahlangabezane nayo ngesikhathi sokuqhutshwa kwalolu cwaniningo, ukwentuleka ekuxhasweni 

ngokwezimali. Bekufanele umcwaningi athole indlela yokufinyelela kubantu abanolwazi 

mayelana nocwaningo oluqhutshwayo, njengoba imizi yakwaNdima izinze endaweni 

yaseSkhaleni, eNkandla, bekufanele umcwanini enze konke okusemandleni ukuze afinyelele 

endaweni yaseNkandla. Ukufinyelela endaweni yaseNkandla, bekufanele umcwaningi agibeze 

umuntu azosuka naye esifundazweni iGoli, ngoba nguyena onolwazi ngababambiqhaza 

abelekelele kulolu cwaningo kanye nemizi yakwaNdima umcwaningi ayicwaningayo. 

Ingqinamba yesibili umcwaningi ahlangabezene nayo kulolu cwaningo kube ukwentuleka kolwazi 

olushicililwe phansi ngemvelaphi kanye nomlando wesibongo sakwaNdima. Umcwaningi ebefisa 

ukuveza umlando ngesibongo sakwaNdima kanye nokuqanjwa kwamagama emizi ephambili, 

obekuzoveza obala imvelaphi kanye nomsusa wokuqanjwa kwamagama emizi kulesi sibongo. 

Umcwaningi ungowokuqala ngokwenza ucwaningo mayelana nokuqanjwa kwamagama emizi 

yakwaNdima eNkandla, abantu abaningi umcwaningi axoxisane nabo abanalo ulwazi olunzulu 

mayelana nomdlando wesibongo sakwaNdima futhi kuyaye kubelula ukusebenza ngolwazi 

olushicilelwe phansi. 

 

1.11. Ukuchaza kafushane ngendawo yocwaningo 

Indawo yaseNkandla yindawo etholakala enyakatho nesifundazwe iKwaZulu-Natal, futhi yindawo 

yasemaphandleni, eyaziwa kakhulu ngobuhle bayo bemvelo kanye nomlando owaqhakamba 



12 
 

ngenkathi yombuso wamakhosi kwaZulu. UTaylor noCairns (2001) bayichaza njengendawo 

enezakhiwo zodaka kanye nobumpofu ngezingqalasizinda futhi eswele intuthuko. UHenama, 

uVan Rensburg noNicolaides (2016:5) baveza ukuthi indawo yaseNkandla yaziwa njengendawo 

amabutho kaZulu ayecasha kuyo ngesikhathi sezimpi, ecasha emahlathini amnyama futhi 

okwakwenza ukuthi izitha zingabatholi kalula. UHenama nabanye (2016) baqhuba ngokuveza 

ukuthi futhi yaziwa kakhulu ngokuvikela amaliba amaqhawe akwaZulu, uBhambatha kaMancinza 

kanye nedlinzaleNkosi uCetshwayo, eliseNsuze. Baqhuba ngokuveza ukuthi eskhathini samanje 

yaziwa kakhulu njengekhaya likaMnumzane uZuma, owayenguMongameli wakuleli. 

Lolu cwaningo lwenziwe endaweni yaseSkhaleni Sebomvu. Le ndawo yindawo esemakhaya 

kanti-ke futhi imizi yakhele ezindaweni ezisemaweni, maduze namahlathi. Le ndawo ingaphansi 

kobuholi beNkosi uKhanyile kanye noMkhandlu wakhe i-Ekukhanyeni Tribal Authority. Kule 

ndawo kutholakala imizi yezibongo zendabuko ezahlukene kanye nezingezokufika endaweni. 

Isiko lokuqanjwa kwamagama emizi lisaqhutshwa futhi imizi eminingi inamagama, futhi amasiko 

asahlonishwa kakhulu kanye nemithetho yenkosi nayo isalandelwa futhi iyahlonishwa. Futhi, 

yindawo engenazo izinhlaka zentuthuko ezisezingeni ngoba kunezingqalasizinda ezingatholakali 

kule ndawo. Ezinye zezinhlaka zentuthuko ezingekho, ngezokuthuthukiswa kwentsha. Indawo 

yaseSkhaleni Sebomvu yindawo eyamukela lonke uhlobo lwabantu ngoba imvelo yayo yinhle 

kubantu abangabalimi ngoba yindawo okwaziyo ukufuya kuyo uma ungumuntu othanda ukufuya 

futhi uma ungumuntu okhonze ukulima, kunezindawo ezikhethiweyo okulinywa kuzona. 

 

1.12. Ukuhleleka kwezahluko 

Isahluko sokuqala: Isethulo socwaningo 

Isahluko sokuqala sethula isingeniso socwaningo, lapha umcwaningi ungenisa ngokwethiwa 

kwamagama emizi yakwaNdima. Umcwaningi uphinde endlale kabanzi ngenkinga eholele kulolu 

cwaningo, izinhloso zocwaningo, imibuzo ezophendulwa wucwaningo, umbono 

ongakafakazelwa, umklamo wocwaningo kanye nokunye okumayelana nokubaluleka 

kocwaningo. Umcwaningi uphinde waveza izingqinamba ahlangabezane nazo ngesikhathi eqoqa 

ulwazi ngocwaningo lwakhe. 

 



13 
 

Isahluko sesibili: Ukubuyekezwa kwemibhalo namacebo 

Lesi sahluko siqukethe konke okushiwo ngabanye ongoti mayelana nokuqanjwa kwamagama 

abantu, amagama ezindawo kanye namagama anoma yiluphi uhlobo. Umcwaningi ugxile 

ekuqanjweni kwamagama eNingizimu Afrika, ezwenikazi lase-Afrika kanye nasemazweni 

aphesheya kwezilwandle. Ekugxileni kulezi zindawo, umcwaningi uphinde waveza izinhloso 

zokuqanjwa kwamagama ngokuhlukana kwawo.  

Isahluko sesithathu: Izindlela ezisetshenzisiwe ukuqoqa ulwazi 

Kulesi sahluko umcwaningi uzoveza izindlela azilandelile ngesikhathi enza ucwaningo lwakhe. 

Umcwaningi uzoveza izinjulalwazi aziqokile kulolu cwaningo kanye nepharadaymu ayiqokile 

ukuqhuba ucwaningo. Umcwaningi uzoveza amagalelo ababambiqhaza abawafakile ekulekeleleni 

umcwaningi aqoqe aphinde athole ulwazi olunzulu ngocwaningo lwakhe, uzoveza amasampula, 

ukwethembeka kolwazi kanye nezindlela aziqokile ukuqhuba ucwaningo.  

Isahluko sesine: Ukwethulwa nokuhlaziywa kolwazi 

Ngaphansi kwalesi sahluko, umcwaningi uzokwethula ulwazi aluthole ngesikhathi enza 

ucwaningo. Emva kokuthulwa kolwazi, umcwaningi uluhlaziyile esebenzisa indlela 

yendikimbaokuyindlela esetshenziswa kakhulu uma kwenziwa ucwaningo oluyikhwalithethivu. 

Isahluko sesihlanu: Iziphakamiso zocwaningo nesiphetho  

Kulesi sahluko umcwaningi uzobuyekeza wonke umsebenzi ovele ezahlukweni ezahlukene, 

kuvezwe nengqikithi nomongo ngokuqanjwa kwamagama emizi. Ucwaningo luthole ukuthi 

amagama aqanjwa imizi, izindawo kanye nabantu, ngamagama asuselwe eminxeni eyahlukene. 

Amanye amagama asuselwe ezehlakalweni abaqambimagama abasuke bezibona zenzeka kubo 

uqobo, kubantu abasondelene nabo kanye nasemiphakathini abaphila kuyona. Luphinde lwathola 

ukuthi emandulo amagama ayeqanjwa ngabantu abamnkantshubomvu ngomlando wolimi kanye 

nesibongo sakulowo muzi. Kanti-ke esikhathini samanje aseqanjwa ngabantu abaqondene nalezo 

zimiso eziqanjwa amagama, okungaba abazali bengane (uma kuqanjwa abantu) noma aqanjwe 

ngabaninimizi uma sebephuma imizi yabo. Umcwaningi uphinde wethule izincomo 

neziphakamiso anazo mayelana nocwaningo lwalolu hlobo. Okokugcina, umcwaningi wethula 

isiphetho socwaningo. 



14 
 

 

1.13. Isiphetho 

Kulesi sahluko sokuqala socwaningo, kungaphethwa ngelokuthi esingenisweni socwaningo 

kwendlalwe kabanzi ngomhlahlandlela walolu cwaningo, kusukela kumsusa wocwaningo kuze 

kuthintwe nokuthi ucwaningo lumayelana nani. Okunye okuphinde kwagqama kulesi sahluko 

inhloso yokufeza lolu cwaningo kanye netshisekelo evezwe ngumcwaningi ngokuqoka ukwenza 

lolu cwaningo. Isahluko esilandelayo sidalula imibono yongoti mayelana nokuqanjwa 

kwamagama emizi eNingizimu Afrika, ezwenikazi i-Afrika kanye nasemazweni aphesheya. 

Sizophinde siveze ukuqanjwa kwamagama ngenqobo yokufeza okuthile. 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 



15 
 

ISAHLUKO SESIBILI 

UKUBUYEKEZWA KWEMIBHALO NAMACEBO 

2.0. Isingeniso 

Izizwe kanye nezinhlanga zonke kuleli, zihlukaniswa ngamasiko azo emvelo. Isizwe samaNguni 

naso sinendlela yaso yokwenza izinto, okubalwa phakathi kwazo amasiko kanye nemikhuba 

eyahlukene eyenziwayo. Usikompilo lwesizwe ngasinye nalo lubambe iqhaza elikhulu 

ekuhlukaniseni abantu ababili, ngemvelaphi yabo (Hamilton, 1992). Abokufika kuleli zwe nabo 

bafika nezabo izinkolo, ezathiya ukugcinwa kwamasiko kanye nemvelaphi yabantu bakuleli ngoba 

amasiko abo ayengahambisani nenkolo ababekholelwa kuyona, engingabala inkolo yobuKrestu. 

Amasiko abaluleke ngendlela yokuthi ahlanganisa futhi athinta bonke abantu. Amasiko awafani 

nemikhuba ngoba imikhuba yenziwa yingcosana yabantu, hhayi bonke abantu.  

Ngokusho kukaComaroff noComaroff (1986) baveza ukuthi ukufika kwabenkolo yobuKrestu 

eNingizimu yezwekazi i-Afrika kwashintsha izinto ezingingi nezindlela yokwenza emphakathini 

yendabuko. Ukuqamba abantu amagama, izinto eziphathekayo noma izindawo kukhomba 

ukubuyekezwa kwemvelaphi yakho konke okusuke kunikezwe amagama (von Hassel, 1998).  

UBiyela (2013:11) uveza ukuthi uhlelo lokuqanjwa kwamagama abantu nezindawo kwaZulu 

lwashintsha kusukela ngombuso wabezizwe, inkolo yobuKrestu kanye nokwanda kwenani labantu 

abaphila impilo yasemadolobheni. Ukushintshwa kokuqanjwa kwamagama abantu nezindawo 

akugcinanga endulo. Ngombuso kaHulumeni wentando yeningi amagama aqhubeka ashintshwa 

emva kobandlululo, izindawo zaqanjwa ngezilimi zendabuko (uGuyot noSeethal, 2007), futhi 

ngezilimi eziqhakambisa imvelaphi yakwaNtu (Ndletyana, 2012). 

Imizi eminingi yayiqanjwa amagama. Umuntu wayazi ukuthi kukhulunywa ngawona muphi 

umuzi futhi abantu babewakhumbula kalula amagama emizi. Esikhathini samanje, imizi eminingi 

seyaqanjwa ngezinombolo, okuyinto engelula kakhulu ukuthi abantu bekhumbule zonke 

izinombolo zemizi abakhelene nayo. Amagama emizi ayedlulisa imilayezo futhi elandela 

izehlakalo ezenzeke kulowo muzi. UKoopman (2002) uveza ukuthi igama lomuzi lingasuselwa 

ezehlakalweni ezenzeka ngesikhathi kuzalwa ingane noma okungaba izigameko ezenziwa nguyise 

wengane nokunye. 

 



16 
 

2.1. Ukuqanjwa kwamagama abantu namagama emizi emazweni aphesheya 

Ukuqanjwa kwamagama kuyinto eyenzeka umhlaba wonke jikelele. Umcwaningi uvezile 

ukuqanjwa kwamagama eNingizimu Afrika, ezwenikazi i-Afrika lapho ebeveza khona ukuqanjwa 

kwamagama abantu, imizi kanye namagama ezindawo. Kulesi sigaba, umcwaningi uzokwethula 

ukuqanjwa kwamagama emazweni aphesheya. Wonke amazwe omhlaba anezindlela zawo 

ezahlukene, eziqhuba ngayo ukuqanjwa kwamagama, ngezansi kwethulwa ukuqanjwa 

kwamagama kwamanye wamazwe aphesheya. 

 

2.1.1. Ukuqanjwa kwamagama ezweni laseFinland 

Ezweni laseFinland, ukuqanjwa kwamagama kuyinto eyenzekayo futhi aqanjwa esuselwa 

ezehlakalweni ezitholakala emiphakathini abakhe kuyona. URaunamaa (2019) uveza ukuthi 

amagama ezakhiwo zasezweni laseFinland aqanjwe esuselwa ezimisweni zemvelo kanye 

nasemagameni abantu. Ocwaningweni lwakhe uveza ukuthi amagama ezigodi aqanjwe esuselwa 

kwezemvelo maningi ukudlula izigodi eziqanjwe zisuselwa emagameni abantu. URaunamaa 

(2019:124) uqhuba ngokuveza ukuthi amagama ezigodi aqanjwe ngamagama abantu, asuselwa 

ezibongweni zabantu ezitholakala kulezo zigodi. 

 Kweminye imiphakathi yasezweni laseFinland, izibongo zabantu zaqanjwa ngezindawo 

ababehlala kuzona kanye nesimo sendawo, futhi lezo zibongo zazishintshwa emva kokushintshwa 

kwezindawo zokuhlala (Larmouth, 1967). Ngaphezu kwalokhu, uLehikoinen (2005) uveza ukuthi 

eMpumalanga naseNyakatho yezwe iFinland, amagama emizi ayebaluleke ukudlula amagama 

ezigodi, ngoba imizi yakha iphuzu elingaguquki emiphakathini futhi abantu bayakwazi 

nokushenxa bebheke ezinye izindawo. Kwezinye izizwe, izibongo zabantu zazingandi 

emiphakathini ngenxa yendlela okwakwenziwa ngazo izimiso ezingafaniswa nosikompilo 

lwakulezo zindawo. 

 

2.1.2. Ukuqanjwa kwamagama ezibongo enyakatho yezwe laseMelika 

Umphakathi wesizwe sama-Amish ezweni laseMelika, waziwa njengomphakathi onezibongo 

ezincane. USmith (1968), uveza ukuthi isizwe sabantu abangama-Amish ezweni laseMelika, 

silandela usikompilo lokushadana kwabantu maphakathi kwezibongo ezitholakala emphakathini 



17 
 

owodwa noma kubantu abakhelene. Lokhu kwakwenziwa ngenhloso yokugwema ukwanda 

kwezibongo emiphakathini wesizwe sama-Amish.  

 

 2.1.3. Ukuqanjwa kwamagama ezindawo ezweni laseSweden 

Ezweni laseSweden, ukuqanjwa kwamagama kwenziwa kulandelwa usikompilo lokunanelana 

ngamagama. UBarton (2001) uveza ukuthi emiphakathini yaseSweden kwakutholakala abalimi 

abaningi abaqanjwe ngegama elilodwa, lokhu kwaze kwaxazululwa ngokuthi uma umlimi ethenga 

umhlaba kwakufanele kuvele negama likankosikazi wakhe. U-Iives (2006a) uveza ukuthi 

amagama ayeqanjwe izindawo zaseSweden ayesuselwe ezintweni ezazibonakala phambi 

kwamehlo abaqambimagama. 

UHallen (2007) uveza ukuthi ezweni laseSweden kuqanjwa amagama kulandelwa usikompilo 

olwaziwa ngokuthi iMalachi; olwaluqinisekisa ukusetshenziswa kwegama elilodwa ngabantu 

abahlukene, ukuqokwa kwegama elizonikezwa umntwana kanye nokuqokwa kwamagama 

azosetshenziswa ukuqamba izingane ngokuzalwa kwazo emindenini. 

 

2.1.4. Amagama ezindawo ezweni laseNorway 

Ukufunda ngokuqanjwa kwamagama kuyinto edonsa amehlo kuzo zonke izinhlangothi zemiyalo 

yokuphila (Khatib, 1995). Ucwaningo olwenziwe nguHelleland, ngu-Ore noWilkstrom (2012), 

ezweni laseNorway luveza ukuthi ukuqanjwa kwamagama emizi kungumkhuba ojwayelekile 

nasemazweni aphesheya. Ocwaningweni lwakhe uveza ukuthi kunezibongo ezaqanjwa zisuselwa 

ezintweni ezahlukene.  Baveza ukuthi kunesibongo esaqanjwa sisuselwa egameni lepulazi. 

UHelleland nabanye (2012:98) baqhuba ngokuveza ubudlelwano bamagama kanye noqobo 

lomuntu, ngoba baveza ukuthi: 

The relationship between names and identity, here more 

precisely place names and identity, is a complex which has been 

discussed from many viewpoints within various discliplines. It is 

often argued that names, especilally place names, are not only a 

source of linguistic knowledge, but also a geographical, 

historical, anthropological, ethnographic, social, psychological, 



18 
 

and other knowledge and may be of interest to these respective 

sciences. 

Okuhunyushwa ngokuthi: 

Ubudlelwano phakathi kwamagama nobuqotho bomuntu, lapha 

amagama abekwa kahle ngokuthi ungubani, kuyinkinkimba 

okuye kwaxoxiswana ngako kusukela ekubukweni okuningi 

ezimweni ezahlukene. Kuvame ukuvezwa ukuthi amagama, 

ikakhulukazi amagama ezindawo, awawona umthombo wolwazi 

lolimi, kepha futhi okwendawo, ezesayensi yabantu, ezobuzwe, 

ezenhlalo, ezengqondo, kanye nolunye ulwazi futhi lungaba 

nentshisekelo kulezi zesayensi eziqondene. 

 

2.1.5. Amagama ezindawo ezweni lase-Estonia 

Ucwaningo luka-Antso, uPalginomm, uSzava-Kovats noKont (2011) luveza ukuthi izakhiwo 

zabantu ogwini lezwe i-Estonia zaqala ukuvela ekuhambeni kweminyaka yamatshe (stone age). 

Baqhuba ngokuveza ukuthi bambalwa abantu ababehlala futhi bakhe ogwini lwezwe, futhi 

babeziphilisa ngokulima. Ukuqanjwa kwamagama ezindawo ezweni lase-Estonia kuvezwe 

nguLaansalu (2015), ngoba ocwaningweni lwakhe uveza ukuthi amapulazi ayeqanjwe amagama 

kususelwe emagameni abantu. Kanti-ke, kwesinye isikhathi igama lepulazi elaziwayo laligcina 

seliyigama lesigodi sonke (Leino, 2018).  

Amagama yiwona endlala kabanzi ngemvelaphi yomuntu noma ngemvelaphi kanye nomlando 

wanoma yisiphi isizwe. Igama eliqanjwe indawo yilona eliveza kabanzi ubudlelwano phakathi 

kwabantu kanye nomhlaba abaphila kuwo. Abafundi bamagama basheshe babubone ubudlelwano 

babantu kanye nezindawo abaphila kuzona, ngoba amagama aqanjwe izindawo nawo ayayidlala 

indima ekucaciselekeni ngohlobo lwabantu abaphila kulezo zindawo. 

 

2.1.6. Ukuqanjwa kwamagama ezindawo ezweni laseChina 

Umsebenzi kaWang, uWang, uHartmann noLuo (2012) ezweni laseShayina (China) uveza ukuthi 

amagama ezindawo agciniwe futhi akhuselekile kuleli zwe laseShayina, ikakhulukazi amagama 



19 
 

aqanjwe ngolimi iZhuang atholakala kakhulu eNingizimu nentshonalanga yomcengezi yemifula 

eyaziwa ngeTwin Rivers. Baphinde baveze ukuthi amagama ezindawo aphinde atholakale 

ezindaweni ezisentshonalanga nezwe laseShayina. UWang nabanye (2012: 317) baqhuba 

ngokuveza isisusa samagama kuleli zwe, bathi:  

Many toponyms (place names) are derived from identifiable features of both the 

natural and manmade landscape that map distinctive features of their evolving 

history and culture: water sources, landforms and bioforms, rice fields and 

passageways. 

Okuhunyushwa ngokuthi: 

Ama-toponyms amaningi (amagama ezindawo) asuselwa ezintweni ezingafaka 

izindawo zemvelo nezenziwe ngabantu, ezibalula izici ezahukene zomlando 

namasiko abo, okungabalwa: imithombo yamanzi, ukwakheka komhlaba nama-

bioforms, amasimu elayisi kanye nemigwaqo engamaphaseji. 

Baqhuba ngokuveza ukuthi ababhali abaningi baqhakambisa ukuthi amagama amaningi aqanjwe 

imiphakathini yamaTai aqanjwe ngokuqhakambisa indalo yemvelo, okungaba ngamagama 

aqanjwe esuselwa emagameni ezintaba, imifula, izimbali, izilwane zasemanzini kanye nakwenye 

imvelo. 

Umsebenzi kaZhang noWu (2016) uveza ukuthi isigodi esaziwa ngokuthi iDatangwa 

esiFundazweni iZhejiang, ezweni laseShayina saqanjwa ngokuhlonipha uTang Shouqian owadlala 

enkulu indima embusweni wobukhosini bukaShang. Baqhuba ngokuveza ukuthi amalungu 

omphakathi nawo amhlonipha ngokumakhela isikhumbuzo ngenxa yeqhaza kanye nendima 

ayidlala esigodini iDatangwa. Umsebenzi kaZhang noWu (2016) uyakufakazela osekuvezwe 

wucwaningo ngenhla mayelana nokuqanjwa kwamagama, aqanjwe ngokuhlonipha abathile. 

Isigodi iDatangwa naso saqanjwa ngokuhlonipha umuntu obambe iqhaza elikhulu esizweni 

esithile.  

Kuwona wonke amacala omhlaba, ukuqanjwa kwamagama kuyinto eyenzeka emihleni yonke futhi 

kwenziwa ngenhloso yokuhlukanisa izici ezitholakala endaweni eyodwa. Lezi zici ziyaye 

ziqanjwe amagama ukuze kungabi nokuphithana kwamakhanda kubantu abazibandakanye nazo. 

Ngenhla ucwaningo luveze ukuthi emazweni aphesheya izindawo ezitholakala emazweni 



20 
 

ngokwehlukana kwawo zaqanjwa amagama asuselwe ezenzekweni abaqambimagama abazibona 

zenzeka kanye ngokuqamba izindawo ngemvelo etholakala kuleyo miphakathi. Ucwaningo 

luthola ukuthi akugqami kahle ukuqanjwa kwamagama emizi emazweni aphesheya kwezilwandle 

ngoba kugqama kakhulu ukuqanjwa kwamagama ezindawo, kulandelwa iminxa eyahlukene. 

Ngezansi ucwaningo luzokwethula ukuqanjwa kwamagama ezindawo ezwenikazi lase-Afrika, 

ngokuveza ukuqanjwa kwamagama emazweni ezwekazi i-Afrika. 

 

2.2. Ukuqanjwa kwamagama ezwenikazi lase-Afrika 

Njengoba sengivezile ngenhla esingenisweni socwaningo ukuthi ukuqanjwa kwamagama kuyinto 

eyenziwa kuwona wonke amakhona omhlaba. Ukuqanjwa kwamagama akwenzeki eNingizimu 

Afrika kuphela kodwa nasemazweni asezwenikazi lase-Afrika futhi abamba iqhaza 

ekuhlanganiseni abaphilayo nabangasekho (Igboin, 2014). Kuleli banga, umcwaningi 

uzokwethula ukuqanjwa kwamagama kanye namagama ezindawo emazweni asezwenikazi i-

Afrika. 

 

2.2.1 Ukuqanjwa kwamagama ezindawo nemizi eZimbabwe 

OPfukwa noBarnes (2010) ezweni laseZimbabwe, baveza ukuthi amagama aqanjwa abantu asuke 

eveza uqobo lomuntu. Baqhuba ngokuveza ukuthi amagama ayeqanjwa abantu empini, 

kwakungamagama ayizidlaliso kodwa futhi ayengayishintshi imvelaphi yomuntu kanye noqobo 

lwakhe. Ababhali abafana noMamvura, uMutasa noPfukwa (2017) baveza ukuthi ukuqanjwa 

kwamagama ezindawo nakho kuveza ukuqhutshwa kwemvelaphi kanye noqobo lwabantu 

abaphila kulezo zindawo ngokwehlukana kwazo. Baqhuba ngokuveza ukuthi izindawo 

ezazinikezwa abendabuko benikezwa ngabaseYurophu ezweni laseZimbabwe, zaziqanjwa 

ngezilimi zase-Afrika, ngenqobo yokuqhuba imvelaphi yabantu baseZimbabwe. 

  

2.2.1.1 Ukuqanjwa kwamagama ezindawo eZimbabwe 

UChabata (2007) wenza ucwaningo ngeqhaza elibanjwa ngamagama ezindawo ekuqhakambiseni 

imvelaphi yezwe laseZimbabwe. Ocwaningweni lwakhe, uChabata (2007:13) uveza ukuthi 

amagama aqanjwe izindawo, imifula, imigwaqo, izigodi, izikole nokunye okuningi, asuke aveza 



21 
 

noma aqukethe umlando wokubaluleka kwezenhlalo nesiko, kanye nokubaluleka komlando 

nezepolitiki ezweni laseZimbabwe. Ekubhekeni kwakhe abanye ongoti abacwaninge 

ngokuqanjwa kwamagama, uChabata (2007:13) uqhuba ngokuthi: 

All these scholars point to the fact that there is a very close 

connection between a place-name, the place being referred to 

and the place-namer. In a way, their argument is that place-

names, like other types of names, should be viewed as forms of 

identity. 

Okuhunyushwa ngokuthi: 

Bonke labafundi bakhomba iqiniso lokuthi kunokuxhumana 

okusondelene phakathi kwegama lendawo, indawo 

okukhulunywa ngayo kanye nomqambi wendawo. Ngendlela 

ethile, ukuphikisana kwabo ngukuthi amagama ezindawo, 

njengezinye izinhlobo zamagama, kufanele abhekwe 

njengezindlela zobunikazi. 

Umsebenzi kaChabata (2012) othi Feature names and identity in Zimbabwe ufakazela okushiwo 

nguChabata (2007), ngoba uveza ukuthi amagama abamba iqhaza elikhulu ekuhlukaniseni 

umhlaba esiphila kuwo kanti futhi amagama yiwona aqhakambisa umlando kanye nemvelaphi 

yaleyo ndawo nabantu abaphila kuyona. Uqhuba ngokuthi amagama aqanjwe izindawo 

zaseZimbabwe aqhakambisa ubudlelwano obuphakathi kwabantu kanye nomhlaba wabo, 

ikakhulukazi amagama aqanjwe izintaba, imifula, izikole, imigwaqo kanye nezinye izakhiwo 

zikaHulumeni. Ukuqhuba lokhu okuvezwe ngenhla, uChabata (2012:47) uveza ukuthi amagama 

aqanjwe ezweni laseZimbabwe ngokuqhakambisa izilimi zendabuko kanye nemvelaphi 

yabaqambi bamagama, ngoba aqanjwe kulandelwa futhi kudluliswa izehlakalo kanye nokufisa 

ukudlulisa uzwelo nokuphokophela esivumelwaneni esisodwa. 

UNdlovu (2013) wenza ucwaningo ngokuqanjwa kwamagama ezindawo, ziqanjwa ngabantu 

besizwe samaNdebele eZimbabwe. Ocwaningweni lwakhe uveza ukuthi isizwe samaNdebele 

saqala ukuqamba izindawo amagama, emva kokufika kukaMzilikazi edabuka KwaZulu, zaqanjwa 



22 
 

zisuselwa kukho konke abadlule kukho. Uqhuba ngokuveza ukuthi amagama abawaqamba 

izindawo abamba elikhulu iqhaza ekubuyekezeni umlando wabantu abangamaNdebele. 

UMapara noMakaudze (2016) bethula ucwaningo ngokuqanjwa kwamagama ngolimi isiShona 

ezifundazweni ezintathu kwelaseZombabwe. Ocwaningweni lwabo bethula ukuthi amagama 

aqanjwe ngolimi isiShona aveza ubudlelwano phakathi kwabantu abahlala kulezo zindawo ngoba 

ziqanjwe ngesimo esenzeka kulezo zindawo noma isimo semvelo esivezwa ngezinye zezinto 

ezidalwe ngokwemvelo. Amagama alezi zizindawo aqanjwe esuselwe esimeni semvelo. 

UKhumalo (2019) wenza ucwaningo mayelana nokuqanjwa kwamagama emizi yeNkosi 

uMzilikazi kaMashobane ezweni laseZimbabwe. Umsebenzi kaKhumalo (2019) uveza ukuthi 

ezweni laseZimbabwe, inkosi uMzilikazi kaMashobane yayiqambe amagama emizi yayo 

ngokuwasusela eminxeni eyahlukene. Lokhu kwenzeka ngoba inkosi uMzilikazi yayibusa 

ngezikhathi zombuso wamakhosi kanye nezimpi. UKhumalo (2019) uveza ukuthi inkosi 

uMzilikazi kaMashobane yayinesifiso sokwakha isizwe esikhulu futhi esinamandla, yaqamba 

imizi yayo ngamagama ayedlulisa umlayezo kubantu eyakhelene nabo kanye nakubantu 

eyayibanga nabo umbuso wobukhosi. Uqhuba ngokuveza ukuthi inkosi uMzilikazi yaqamba imizi 

yayo amagama ayedlulisa ithemba, amagama ayedlulisa ithemba nobukhulu, amagama 

ayesuselwe kwimvelo kanye nasesimweni sendawo, amagama ayesuselwe ezilwaneni, amagama 

ayesuselwe esimweni senhlalo yabantu, amagama ayesuselwe emlandweni wesizwe sayo inkosi 

kanye nakweminye iminxa eminingi. Uqhuba ngokuqhakambisa ukuthi inkosi uMzilikazi 

wayekholelwa kakhulu emabuthweni akhe empi, ngoba amagama emizi yayo eminingi yayiqamba 

ngokubungaza igalelo lamabutho akhe, lokubamba elikhulu iqhaza embusweni wakhe.  

 

2.2.2. Ukuqanjwa kwamagama ezindawo eNigeria 

Ezweni laseNigeria uWolff (1967) wenza ucwaningo ngolimi, ushintsho kwezenhlalo kanye 

nobuhlanga eNingizimu yezwe. Ocwaningweni lwakhe, uWolff (1967) uqhakambisa ukuthi 

amagama ezindawo ayeqanjwa kakhulu ngezilimi zendabuko ngoba izindawo eziningi zaziqanjwa 

ngamagama ezici ezazitholakala kulezo zindawo, ikakhulukazi ngezilimi ezitholakala ogwini 

nezwe. Uqhuba ngokuveza ukuthi zingaphezulu kwamashumi amane izigodi eziqanjwe ngolimi 

lwendabuko iNembe, futhi amagama amaningi aqanjwe ngezici ezitholakala ezigodini 

ngokwehlukana kwazo kanye nangabantu abangababambiqhaza emiphakathini. UWolff (1967) 



23 
 

uphinde waveza ukuthi amagama aqanjwe izindawo asungulwe ezintweni ezibonakalayo kubantu, 

futhi aqanjwe ngezilimi eziqhakambisa imvelo yabantu kanye nobuqobo babo. Uqhuba ngokuveza 

ukuthi amanye amagama ezindawo aqanjwe ngezilimi iNembe neKalabari ayeqhakambisa 

kakhulu ezombusazwe kanye nezenzeko ezenzeka ngezinkathi zokuhweba emifuleni kawoyela. 

U-Adelberger, uBrunk noKleinerwillinghofer (1993) benza ucwaningo eNyakatho neMpumalanga 

neNigeria mayelana nokuhlalisana kwezinhlanga endaweni eyodwa. Baveza ukuthi izinhlanga 

ezahlukene zazihlala endaweni eyodwa kodwa izindawo zaziqanjwe ngamagama ahlukene, ngoba 

uhlanga ngalunye lwaluqamba indawo ngezinto ezazitholakala kuleyo ndawo, okungaba amagama 

abantu, izihlahla kanye nezinye izici zemvelo ezitholaka kuleyo ndawo. 

Umsebenzi kaChigbu (2013) uqhakambisa kakhulu ukubuyiswa kwesithunzi ezindaweni 

zasemakhaya ezweni laseNigeria, ngokugxila endaweni eyaziwa ngokuthi i-Uturu. UChigbu 

(2013) uveza ukuthi ezindaweni ezisemakhaya amagama ezindawo aqanjwa ngokulandela iminxa 

eyahlukene ebonakala kulezo zindawo ngokwehlukana kwazo, okungaba ngamagama aqanjwe 

esuselwa esimweni semvelo kanye nakwezinye izimiso ezibonakalayo. Uqhuba ngokuveza ukuthi 

ukuqanjwa kwamagama ezindaweni zasemakhaya ezweni laseNigeria kuyiseyinto ejwayekile 

ngoba izindawo zasemakhaya zigcine imilando ngezizwe ezahlukene, amasiko ezizwe 

ngokuhlukana kwazo futhi ziqukethe izimiso zemvelo. 

 

2.2.3. Ukuqanjwa kwamagama ezindawo eKenya 

Ukuqanjwa kwamagama ezindawo eKenya kwenziwa ngokuqhuba ukuqhakambisa 

ukusetshenziswa kwezilimi zendabuko kuleli zwe. Umsebenzi kaMarjie-Okyere (2015) uveza 

ukuthi izindawo ziqajwa amagama ukuze zihlukaniseke kalula kubantu abahlangabezana nabo 

futhi abasondelene nazo. UMarjie-Okyere (2015:36) uqhuba ngokuveza inhlosongqangi 

ngokuqanjwa kwamagama ezindawo, uthi: 

There should therefore be uniformity and accuracy in referring to a place to prevent 

confusion in everyday business and recreation. 

Okuhunyushwa ngokuthi: 

Ngakho-ke kufanele kube nokufana nokunemba lapho kubhekiswa endaweni ukuze 

kuvikeleke ukudideka kwansuku zonke nakwezokungcebeleka. 



24 
 

Uphinde aveze ukuthi ukuqanjwa kwamagama kuyinto ejwayelekile ikakhulukazi emiphakathini 

yasezwenikazi i-Afrika, ngoba kuqanjwa amagama aqhakambisa ubudlelwano phakathi kolimi 

kanye nomlamdo wendabuko.  

Umsebenzi kaShiyenze noNandelenge (2019) uveza ukuthi inhlosongqangi yokuqamba izindawo 

amagama ukuhlukanisa imingcele, ezepolitiki kulezo zindawo, amasiko kanye nemilando 

yendabuko ukuze zihlanganisele ndawonye abantu baleso sizwe. Uphinde aveze ukuthi amagama 

aqanjwe ngolimi isiTikiri, nawo ahlukanisa imingcele ngoba izindawo ziqanjwe ngamagama ezici 

ezitholakala ezindaweni ngokwehlukana kwazo. Amagama ezindawo eziqanjwe ngalolu limi 

zigqamisa kakhulu isimo indawo esuke ikusona kanye nokwakheka kwayo.  

UKihara (2020) wenza ucwaningo mayelana nokuqanjwa kwamagama, eqanjwa ngabantu 

abangamaMaasai eNingizimu yezwe laseKenya. Uveza ukuthi abantu abangamaMaasai 

bangabantu abazi kakhulu imvelo yabo futhi baqapha kakhulu konke okwenzakalayo emhlabeni 

wabo, okungabalwa ukushintsha kwezinkathi zonyaka, isimo sezulu kanye nemikhuba yasendle. 

UKihara (2020: 34) uqhuba ngokuveza ukuthi: 

Such an observation is supported by the way they named places based on careful 

observation of the environment, be it the flora and fauna, the topography or even 

climatic conditions. 

Okuhunyushwa ngokuthi: 

Lokhu kuqapha kusekelwa yindlela abaqambe ngayo izindawo ngokususelwa 

ekuqapheliseni imvelo, okungaba izimbali kanye nezilwane, isimo sendawo okanye 

izimo zezulu. 

UKihara (2020) uphinde aveze ukuthi amagama aqanjwa izindawo asuselwe emagameni emithi, 

asuselwe emagameni emibala yendabuko, amagama asuselwe kuzici zemvelo kanye namagama 

aqanjwe izindawo asuselwe esimweni sezulu, umhlaba kanye nokutholakala kwamaminerali.  

 

2.2.4. Ukuqanjwa kwamagama ezindawo eGhana 

UHunn (1994) wenza ucwaningo ngokuqanjwa kwamagama kanye nenhlaliswano yabantu 

eGhana. Ocwaningweni lwakhe, uHunn (1994) uveza ukuthi ukuqanjwa kwamagama ezindawo 



25 
 

kubamba elikhulu iqhaza ngoba kugcine umlando wamasiko kanye nezilimi, ikakhulukazi izilimi 

zendabuko kanye nezici ezitholakala emiphakathini ngokwehlukana kwayo. Uqhuba ngokuveza 

ukuthi amagama aqanjwe izindawo kuleli zwe, ngamagama asuselwe ezicini zemvelo, 

okungamagama ezindawo aqanjwe ngokulandela amagama emifula, izilwane, izintaba namachibi.  

Ucwaningo luka-Adjah (2011) luyakufakazela okuvezwe ngenhla kanye nokuqhakanjiswa 

ngumsebenzi kaHunn (1994), ngoba yena uveza ukuthi amagama awaqanjwa ngokulandelwa 

kwezici zemvelo kanye nokubheka imvelo abakhelene nayo, kuphela. U-Adjah (2011) uveza 

ukuthi kunezindawo ezweni laseGhana eziqanjwe ngezibongo zabantu. U-Adjah (2011) uqhuba 

ngokuveza ukuthi amagama ezibongo eziqanjwe ngamagama asuselwe emagameni ezindawo, 

yizibongo zabantu abahamba bethutha ngoba izindawo abathuthele kuzona baziqambe 

ngamagama ezindawo abazalelwa kuzona. Ngakho-ke, u-Adjah (2011) uqhakambisa ukuthi 

miningi iminxa okususelwa kuyo amagama aqanjwe izindawo futhi izindawo aziqanjwa kuphela 

ngemvelo. 

Ngenhla ucwaningo luveze ukuqanjwa kwamagama ezindawo emazweni asezwenikazi i-Afrika. 

Ukuqanjwa kwamagama emizi akucaci kahle emazweni asenyakatho nezwekazi lase-Afrika. 

Ucwaningo luveze ukuthi amagama aqanjwa izindawo, ngamagama aqanjwe ngokubheka isimo 

sezici zemvelo okungaba imifula, izintaba, isimo sezulu, isimo senhlalo emiphakathini, izilwane 

kanye nokwakheka kwemvelo. Abaqambi magama bayaye baqamba izindawo ngamagama ezinto 

abazibona zenzeka emehlweni abo. Ucwaningo luphinde lwaveza ukuthi amagama aqanjwe 

izingane akuwona kuphela amagama ezici zemvelo, kepha izindawo ziyaqanjwa ngamagama 

abantu abanegalelo emiphakathini kanye nangezibongo zabanatu. Ngezansi ucwaningo 

luzokwethula ukuqanjwa kwamagama emizi kanye nezindawo eNingizimu Afrika, ngokuveza 

ukuqanjwa kwamagama esizweni samaNguni. 

 

2.3. Ukuqanjwa kwamagama emizi eNingizimu Afrika 

Ukuqanjwa kwamagama emizi kuyinto eyaqala ukwenziwa endulo, ngoba kwakwande kakhulu 

imizi eyinxuluma kanye nombuso wamakhosi, okwakujwayeleke kakhulu ukuthi inkosi iganwe 

isithembu. Izindlu kanye nezigodlo zazehlukaniswa ngamagama ezaziqanjwe wona. Ucwaningo 

lukaMazibuko (2008) luyakufazela okushiwo ngenhla, ngoba luyawaveza amagama ezigodlo 



26 
 

zamakhosi akwaZulu. Lokhu kusho ukuthi ukuqanjwa kwamagama emizi kwaqashwa kakhulu 

ngesikhathi sombuso wamakhosi. 

UNdaba (2010), wenza ucwaningo ngokuqanjwa kwamagama emizi etholakala ezigodini 

zakwesakwaMkhwanazi kwaDlangezwa. Ocwaningweni lwakhe uveza ukuthi imizi eminingi 

etholakala ezigodini zakwaDlangezwa iyinxuluma futhi yakhiwe kahle. Ukuqanjwa kwamagama 

emizi kususelwe ezigamekweni ezenzeka phakathi kwale mizi, ezenzeka kubantu abaphila bonke 

emiphakathini. UNdimande-Hlongwa noDlamini (2015), benza ucwaningo ngokuhlaziywa 

kwemizwa ecashile equkethwe ngamagama emizi yakwaMkhwanazi, kwaSomkhele. Kulolu 

cwaningo baveza ukuthi imizi eminingi eqanjwe amagama iyiminsinsi yokuzimilela kulesi sigodi. 

Ucwaningo lukaShabalala (1999), luveza ukuthi endaweni yaseMabengela, eNkandla, ukuqanjwa 

kwamagama emizi kuyinto ejwayelekile emiphakathini yabantu abangamaZulu futhi amagama 

aqanjwa kulandelwa izigameko ezahlukene ezehlele abantu, ngokwehlukana kwabo. UShabalala 

(1999) uqhuba ngokuveza ukuthi emagama emizi eMabengela aqanjwe ngenhloso 

yokwehlukanisa imizi yesibongo sinye, kanye nokudlulisa imizwa kubantu abakhelene nabo.  

Ababhali abaningi baveza ukuthi amagama emizi aqanjwa kulandelwa izigameko ezenzeke 

kubantu abahlala ndawonye. Ukuqanjwa kwamagama kusuke kudlulisa imizwa (Khuzwayo, 

2012), umqambigama ayizwayo ngaphakathi. Ukuqanjwa kwamagama emizi kudluliswa 

umlayezo, kuqashwe kakhulu nguKhumalo (2019) ngoba ocwaningweni lwakhe uveza ukuthi 

inkosi uMzilikazi yaqamba amagama emizi yayo, ngenhloso yokudlulisa umlayezo kubantu 

eyayinobudlelwano obuhle nabo kanye nalaba eyayingathelelani nabo amanzi. Kwesinye 

isikhathi, kuyaye kube nokuphendulana okuvezwa ngamagama emizi noma ngamagama ezingane 

ezizalwe kulowo muzi. Isizwe nesizwe eNingizimu Afrika sinomlando waso, ngoba isizwe 

samaNdebele naso sibamba iqhaza emlandweni waseNingizimu Africa. Ukuqanjwa kwamagama 

nakhona kuyinto ejwayeleke kakhulu ngoba ezinye izindawo ziqanjwe kulandelwa izigameko 

ezenzeka kuleyo ndawo, isibonelo iKwaMaza yaqajwa ngenqobo yokuletha ubumbano phakathi 

kwabantu abamhlophe nabamnyama (Schoeman, 1998). Lolu cwaningo lona luzobheka 

ukuqanjwa kwamagama emizi yakwaNdima, eyiminsinsi yokuzimilela eSkhaleni Sebomvu, 

eNkandla. Lolu cwaningo luveza ukuqanjwa kwamagama emizi yakwaNdima. Lolu ngucwaningo 

lokuqala olwenzelwe endaweni yaseSkhaleni Sebomvu. Ucwaningo lukaShabalala (1999) 

olwenziwe phambilini endaweni yaseNkandla luveza ukuqanjwa kwamagama ngokubheka 



27 
 

izibongo ezahlukene esigodini esisodwa. Kanti-ke, lolu cwaningo luhlukile ocwaningweni 

oselwenziwe ngoba lubheka luphinde luveze ukuqanjwa kwamagama emizi yesibongo sinye 

kanye nokukhula kwayo isabalalele kwezinye izindawo.  

 

2.3.1. Ukwakhiwa kwemizi esizweni samaNguni 

INingizimu Afrika iyizwe elaziwa njengesizwe esingafaniswa nothingo lwenkosazana ngoba 

yakhelwe yizizwe kanye nezinhlanga ezahlukene. Isizwe sabantu abangamaNguni sithelelana 

amanzi ezintweni eziningi ngoba senza izinto ngendlela eyodwa, nanxa kuyizinhlanga ezahlukene 

ngokwezilimi kodwa amasiko alezi zinhlanga ayafana. Isizwe samaNguni saziwa kakhulu 

njengesizwe esikholelwa kakhulu emadlozini. Ngezansi umcwaningi uzokwethula ukwakhiwa 

kwemizi yabantu abangamaNguni, abatholakala eNingizimu yeNingizimu Afrika futhi 

ezifundazweni ezahlukene. Isizwe samaZulu sakhele esifundazweni iKwa-Zulu Natal, isizwe 

samaXhosa sisesifundazweni i-Eastern Cape, isizwe samaSwati namaNdebele, zona zakhelene 

esifundazweni iMpumalanga. 

  

2.3.1.1. Ukwakhiwa kwemizi esizweni samaZulu 

Ukwakhiwa komuzi wesiZulu akufani neze nokwakhiwa kwemizi yezinye izizwe noma 

izinhlanga. UKuper (1980) noLee-Corbin (1989) ocwaningweni lwabo ngabantu abangamaZulu, 

baveza ukuthi abantu abangamaZulu abahlali ezindaweni ezisezingeni eliphansi ngokwentuthuko, 

kodwa bakhande imizi emikhulu. Imizi yesiZulu eminingi yayakhiwe ngesintu, yakhiwe 

ngamaqhugwana futhi imikhulukazi, okwakwaziwa ngokuthi inxuluma. Inxuluma imuzi emkhulu 

eyakhelwe yisithembu esithathwe nguMnumzane owayecebe ngemfuyo. UShangase (2006), naye 

uphinde agqamise ukuthi amaqhugwana/ izindlu zesiZulu zazakhiwe zilandela indilinga futhi 

zizungeze isibaya sekhaya. Lokhu kufakazelwa nguKuper (1980: 8): 

First, the entrance to the cattle-byre may be placed facing or 

opposite the wives (through an additional private entry may be 

provided at the top of the cattle-byre of an important man, among 

Zulu and Swati). Secondly, the placement of the second and the 

third senior women varies, both absolutely and in relation to the 



28 
 

relative distinction between ‘right’ and ‘left’ sides of the 

homestead. 

Okuhunyushwa ngokuthi: 

Okokuqala, umnyango wokungena ezinkomeni ungabekwa 

ubhekene noma ubhekane nabesifazane (ngokufakwa 

okungasese kwangasese kunganikezwa phezulu kwezinkabi 

zendoda ebaluleke, phakathi kwesiZulu nesiSwati). Okwesibili, 

ukubekwa kwabesifazane abadala besibili nabesithathu 

kuyahluka, ngokuphelele nangokuhlobene nokwehluka 

okukhona phakathi kwezinhlangothi ‘zesikudla’ kanye 

'nezesobunxele' zekhaya. 

Umuzi wesiZulu ngumuzi oqashwa noma obhekwa ngamathongo ngoba konke okwenziwa 

emagcekeni kuyaye kubikwe kwabangasekho. Ukubika kwabangasekho kwenziwa ngokuchithwa 

kwegazi lezilwane (okungaba imbuzi noma inkomo). Lokhu okuvezwe ngenhla kufakazelwa 

ngucwaningo lukaNgidi (2012) oluveza ukuthi abantu abangamaZulu basakholelwa kakhulu 

kubantu abangasekho, ngoba benza yonke le mikhuba ukuze bagcine ubudlelwano obuhle phakathi 

kwabo kanye nezinyanya zabo ukuze zibaqaphe ngaso sonke iskhathi.  Ukubikwa kwemizi 

kwakuyinto eyayihlonishwa ngoba kwakwande ukuthi imizi ibhekwe ngabaphansi. Umuzi 

wawubikwa kwabangasekho ababheke ikhaya, bese uqanjwa igama lawo. Emva kokubikwa 

komuzi, kunezaba ezenziwayo okukholakala ukuthi zenziwa ngenhloso yokuvikela wonke umuntu 

ekhaya. Okunye kwezaba ezenziwayo, ukubethela umuzi, okuvezwe nguNdaba (2017) 

ocwaningweni lwakhe mayelana nokwakhiwa komuzi wesiZulu. UMachaba (2005) uveza ukuthi 

ukuqanjwa kwamagama emiphakathini yakwaNtu kuyithuluzi elibalulekile ngoba kuwukugcina 

usikompilo lokunikezela ngamagama adlulisa umlayezo. 

 

2.3.1.2. Imvelaphi yamagama asekhaya, aqanjwa ngabantu abangamaZulu 

Amagama adlala indima enkulu ezimpilweni zethu ngoba yiwona ahlukanisa izinto ezimbili 

ezifanayo, ukuze zibukeke zehlukene. UTurner (2000:127) esethulweni sakhe, uveza ukuthi 

ukuqanjwa kwamagama kubantu, izilwane noma izindawo kuyinto ebalululekile eyenziwa kuyona 



29 
 

yonke imiphakathi esiphila kuyo. Uphinde aveze ukuthi emiphakathini yabantu abangamaZulu, 

amagama awagcini ngokuhlukanisa umuntu kwabanye abantu kodwa abandakanya nezehlakalo 

ezenzeka ekuzalweni komntwana lowo ophiwe igama. Kanti uZungu (2016) uveza ukuthi abantu 

abangamaZulu baqala ngokucabangisisa indlela abaphilisana ngayo kanye nokuphila kwabo, 

ngaphambi kokuqamba ingane igama. Uqhuba ngokuveza ukuthi amagama aphinde akhanyise 

nobudlelwano abantu abanabo emndenini kanye nakubantu abaphilisana nabo emiphakathini. 

 

2.3.1.3. Ukuqanjwa kwamagama kwaZulu, ngenhloso yokudlulisa umyalezo 

Amagama ayinxenye yempilo zethu ngoba abaluleke ukudlula konke umuntu asuke ebekelwe 

khona emhlabeni. Igama lomuntu libaluleke ukudlula isibongo imbala, ngoba umuntu uqanjwa 

igama elizoba ngumhlahlandlela wempilo yakhe futhi abaqambimagama basuke bedlulisa imizwa 

ethile ngabantwana babo. USuzman (1994:253) ocwaningweni lwakhe ngamagama, uveza ukuthi 

izingane ziqanjwa amagama anencazelo esuselwe ezehlakalweni ezenzeke ngaleso sikhathi 

kuzalwa lezo zingane. Uqhuba ngokuveza ukuthi ukuqanjwa kwamagama kuhamba kuguquke 

emva kokushintsha kwenkathi.  

UKoopman (1979) yena uveza ukuthi amagama aqanjwa esuselwa ezintweni noma ezenzekweni 

ezahlukene futhi aqanjwa esuselwa ezimpandeni zolimi. USuzman (1994), uNgubane (2013) 

noZungu (1997), bayakufakazela okushiwo nguKoopman (1979) mayelana nokuqanjwa 

kwamagama abantu abangamaZulu, ngoba baveza ukuthi amagama abantu kwaZulu asuselwa 

ezehlakalweni ezibandakanywa nokuzalwa kwabo abantu abangamaZulu futhi amagama 

asondelene kakhulu nabanikazi bawo. Kanti uTurner (2003) uveza ukuthi abantu besifazane 

babengavunyelwe ukuphawula noma ukuphikisa igama lengane eliqanjwe nguyise wayo. Amanye 

amagama aqanjwa ngezinye izinhloso, okungaba (i) eyokukhumbula abantu thizeni, (ii) 

eyokubabonga, noma (iii) ukuhlonipha abantu thizeni. UNgidi (2012), uveza ukuthi abantu 

abangamaZulu basakholelwa kakhulu emathongeni ngoba benza izinto ukuze begcine 

ubudlelwano babo kanye nabantu abangasekho.  

Uphinde aveze ukuthi abantu bakholelwa ekutheni amathongo yiwona alawula impilo yomuntu 

futhi yiwona abasondeza kakhulu kuMdali, futhi bayaye beqambe amagama ukuthokozisa 

amathongo ngoba amagama angumhlahlandlela wempilo yomuntu (Ngidi, 2012). Ucwaningo 

olwenziwa endaweni yaseNdwedwe lugqamisa kakhulu ukuhlonipha abantu ababambiqhaza kulo 



30 
 

mphakathi (amakhosi). UKhambule (2015) ugqamisa kakhulu inhlonipho kubantu abangamaZulu, 

ngoba uveza ukuthi endaweni yaseNdwedwe amakhosi ahlonishwa kakhulu, ngendlela yokuthi 

ezinye izikole zaqanjwa ngamagama amakhosi ngenqubo yokugcina umlando wendawo. 

Kungebona abantu abangamaZulu kuphela abaqamba amagama anencazelo. UChauke (2015) 

uveza ukuthi abantu abangamaTsonga nabo baqamba amagama belandela abangasekho, futhi 

bakwenza lokhu ngoba befuna ukuthi izingane lezo zikhuseleke futhi zikhulele ngaphansi 

kwesandla sabangasekho. 

 

2.4. Okuvezwa wucwaningo 

Lolu cwaningo lubheke ukuqanjwa kwamagama emizi yakwaNdima eSkhaleni Sebomvu. 

Ucwaningo olwenziwe endaweni yaseNkandla luveza ukuqanjwa kwamagama esuselwa kubantu 

ababambiqhaza emphakathini, njengokuqanjwa kwamagama ngokuhlonipha iziNduna 

namaKhosi. Ucwaningo oluvezwe ngenhla luveza ukuthi amagama aqanjwa ngokuhlonipha 

abantu abanegalelo emphakathini. Lolu cwaningo luveza ukuthi ukwanda kwemizi yesibongo 

sakwaNdima endaweni yaseSkhaleni Sebomvu nakho kube nelikhulu igalelo ekuqanjweni 

kwesiteshi sezimoto, esiqanjwe ngesibongo sakwaNdima. Lokhu kusho ukuthi amagama 

awaqanjwa kuphela ngokuhlonipha abantu abanezikhundla emphakathini, ngenhloso yokugcinwa 

komlando wakuleyo ndawo.  

Lolu cwaningo lwehlukile ocwaningweni olwenziwe kwezinye zezindawo endaweni 

yaseNkandla, ngoba lona lubheke ukuqanjwa kwamagama emizi esibongo sinye, okuyisibongo 

sakwaNdima kuphela. Luphinde luyakuveza ukuthi esikhathini samanje, imizi iyathuthwa 

iyokwakha ezindaweni ezahlukene ezikude nendawo lapho zingumnsinsi wokuzimilela khona, 

noma lapho zidabuka khona. Esikhathini sakudala amagama emizi ayeqanjwa ngabazali 

beqambela izingane zabo ngokubheka okwenzekayo ezimpilweni zabo noma emiphakathini yabo, 

kanye beyiqambe ngoba befuna ukudlulisa izifiso zabo, bezidlulisela ezinganeni zabo. Okunye 

okusha okuvezwa yilolu cwaningo wukuthi, esikhathini samanje abaninimizi sebeyaziqambela 

nabo imizi yabo futhi bayiqamba amagama asuka ngaphakathi emicabangweni yabo. Ukuqanjwa 

kwemizi ngezinombo kungumkhuba owenziwe entshonalanga futhi kuzoshabalalisa amagugu 

kanye nomlando wokuqanjwa kwamagama emizi ngoba abantu sebezovilapha ukuqamba 

amagama emizi. 



31 
 

 

2.5. Isiphetho 

Kulesi sahluko umcwaningi wethule ulwazi olwethula ucwaningo olufundiwe nokushiwo 

ngabanye abacwaningi mayelana nokuqanjwa kwamagama ezindawo kanye namagama emizi. 

Ucwaningo luveza ukuqanjwa kwamagama eminxeni eyahlukene, kusukela ekuqanjweni 

kwamagama emazweni omhlaba, ezwenikazi i-Afrika kanye naseNingizimu Afrika. Ekwethuleni 

ulwazi mayelana nokuqanjwa kwamagama emizi, kuphinde kwavezwa nokuqonda izizathu 

zokuqanjwa kwamagama emiphakathini eyahlukene, esinye sezizathu zokuqanjwa kwamagama 

wukudlulisa imiyalezo.   

Isahluko socwaningo esilandelayo sizokwethula izinsizakuhlaziya ezisetshenziwe wucwaningo, 

izindlela ezisetshenziswe ngumcwaningi ukuqhuba lolu cwaningo. Lapha umcwaningi uveze 

amasu asetshenziswa ngabacwaningi uma beqoqa futhi beqhuba ucwaningo lwabo, kanye nendlela 

ababuka ngayo umhlaba abafuna ukuwuqonda kanye nabaqoqela kuwo imininingo 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 



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ISAHLUKO SESITHATHU 

IZINJULALWAZI ZOCWANINGO NEZINDLELA ZOKWENZA UCWANINGO 

3.0. Isingeniso 

Lesi sahluko sizokhuluma ngezinsizakuhlaziya ezisetshenziswe wucwaningo, injulalwazi 

yeHermaneutics nenjulalwazi yeSocio-Onomastics, ngezindlela ezisetshenziswe ngumcwaningi 

ukuqoqa ulwazi oluphathelene nalolu cwaningo kanye nokulandeliwe ngeskhathi kuqhutshwa lolu 

cwaningo. Umcwaningi uzophinde aveze amapharadaymu, uzowaveza ngokuwachaza 

ngokwehlukana kwawo, aphinde aveze futhi aphawule ngepharadaymu ayikhethile ukwenza lolu 

cwaningo. Umcwaningi uzophinde aqhube ngokuveza izindlela ezisetshenzisiwe ukuqoqa ulwazi 

kulolu cwaningo, ngokukhethekile okuyindlela eyikhwalithethivu. Ukuqhuba ngokuveza izindlela 

zokwenza ucwaningo, umcwaningi uphinde waveza namanye amacebo asetshenziselwa ukuqoqa 

ulwazi locwaningo oluyikhwalithethivu, okungahlanganisa ukuhlaziywa kwemibhalo noma 

amadokhumenti, izingxoxo nababambiqhaza, ngokubabuza imibuzo kanye nokuyiqopha phansi 

ukuze ingalahleki.  

 

3.1. Uhlaka lwamacebo 

Uhlaka lwamacebo lungumgogodla wocwaningo, ngoba ucwaningo lonke luqhutshwa 

ngamathiyori aseka lonke ulwazi ngocwaningo kanye nomklamo wocwaningo. Uhlaka lwamacebo 

lususelwe ezinjulalwazini ezibhekwe ngongoti abahlukene, zaphinde zaqinisekiswa 

ngokwamukeleka emhlabeni wezingcithabuchopho. Lokhu kufakazelwa ngoGrant no-Osanloo 

(2014:13) abaveza ukuthi: 

The theoretical framework is the “blueprint” for the entire 

dissertation inquiry. It serves as the guide on which to build and 

support your study, and also provides the structure to define how 

you will philosophically, epistemologically, methodologically, 

and analytically approach the dissertation as a whole.   

Okuhunyushwa ngokuthi: 

Uhlaka lwethiyori "uhlaka" lwalo lonke uphenyo lwemibhalo 

yocwaningo. Kusebenza njengomhlahlandlela lapho ungakheka 



33 
 

futhi uxhase ucwaningo lwakho, futhi uhlinzeke ngesakhiwo 

sokuchaza ukuthi uzolwenza kanjani ngokwefilosofi, 

ngokwezokwelapha, ngokwendlela, nangokuhlaziya. 

UGrant no-Osanloo (2014) baqhuba ngokuveza ukuthi uhlaka lwamacebo lungenye ingxenye 

yocwaningo ebalulekile ngoba ngaphandle kwalo, isakhiwo socwaningo kanye nezinhloso 

zocwaningo angeke zizwakale kahle. Umcwaningi uqoke izinjulalwazi azozisesebenzisa 

ukuqhuba ucwaningo, lezi zinjulalwazi yizona ezizokwendlala kabanzi ngesakhiwo socwaningo 

ngoba ziveza inkinga yocwaningo kanye nezindlela okuhlahlelwe ngayo imininingo Uhlaka 

lwamacebo luqokwa ngaphambi kokuqoqa idatha. UGrant no-Osanloo (2014:17) bathi; 

The selection of a theoretical framework requires a deep and 

thoughtful understanding of your problem, purpose, significance, 

and research questions. It is imperative that all four constructs—

the problem, purpose, significance, and research questions—are 

tightly aligned and intricately interwoven so that your theoretical 

framework can serve as the foundation for your work and guide 

your choice of research design and data analysis. 

Okuhunyushwa ngokuthi: 

Ukukhethwa kohlaka lwenjulalwazi kudinga ukuqonda okujulile 

nokucabangisisa ngenkinga yakho, inhloso, ukubaluleka, 

nemibuzo yakho yocwaningo. Kubalulekile ukuthi womane la 

makhi-inkinga, inhloso, ukubaluleka, kanye nemibuzo 

yocwaningo-ahlanganiswe ngokuqinile futhi ahlanganiswe 

ngendlela eyinkimbinkimbi ukuze uhlaka lwakho lwethiyori lube 

yisisekelo somsebenzi wakho futhi luqondise ukukhetha kwakho 

kocwaningo kanye nokuhlaziywa kwedatha. 

Kubalulekile ukuthi umcwaningi azi kabanzi ngocwaningo lwakhe futhi aphinde abe 

nobudlelwano nalo uqobo. Kusukela ekuqaleni, umcwaningi ukwazile ukuqonda kabanzi 

ngezinkinga nezifiso zocwaningo lwakhe, waphinde wakwazi nokuqopha imibuzo yocwaningo. 



34 
 

Inkinga yocwaningo, kanye nombuzo wocwaningo yizona ezingelekelele ngokuqoka izinjulalwazi 

engizozisebenzisa ukufeza ucwaningo lwami. 

 

3.1.1. Izinjulalwazi 

Lolu cwaningo luzosebenzisa izinsizakuhlaziya ezimbili: ngeye-Onomastiki kanye nenjulalwazi 

iSocio-Onomastics, ezizoqinisekisa izinhloso kanye nokuphumelela kocwaningo. Kubaluleke 

kakhulu ukuthi umcwaningi achaze injulalwazi aphinde aqoke izinsizakuhlaziya azozisebenzisa 

ukufeza izinhloso zocwaningo lwakhe. U-Abend (2008) uveza ukuthi izinjulalwazi zidlulisa 

okuthile mayelana nokwenzeka kwenzinto ezweni. U-Abend (2008:179) uqhuba ngokuthi: 

The word ‘theory’ and some of its derivatives are sometimes used 

to refer to the study of and the students of the writings of authors 

such as Marx, Weber, Durkheim, Simmel, Parsons, Habermas, 

or Bourdieu.   

Okuhunyushwa ngokuthi: 

Igama elithi 'injulalwazi' nokunye okususelwe kulo kwesinye 

isikhathi lisetshenziselwa ukubhekisisa ekutadisheni 

nasezifundweni zemibhalo yababhali abafana noMarx, uWeber, 

uDurkheim, uSimmel, uParsons, uHabermas, noma uBourdieu. 

Izinjulalwazi ziveza izincazelo mayelana nokwenzeka emhlabeni esiphila kuwo, ziphinde zisize 

abafundi ngokuqonda ukuthi izinto zenzeka ngaziphi izizathu. Lokhu kusuke kwenziwa ngenqobo 

yokuqonda umhlaba wabantu. UYamauchi, uPonte, uRatliffe noTraynor (2017) bathi injulalwazi 

inikeza abacwaningi uhlaka lokwenza umqondo ngesakhiwo socwaningo lwabo. Ziphinde 

zelekelele abafundi ngokuqonda kabanzi ngokudluliswa ngumbhali emibhalweni eyahlukene, 

ukuze kuqondakale izincazelo zemiyalezo equkethwe imibhalo ngoba izinjulalwazi zithungatha 

amaqiniso mayelana nokwenzeka emhlabeni wabantu. 

 

 



35 
 

3.1.1.1. Injulalwazi i-Hermeneutics 

I-onomastiki ngumkhakha wokuqanjwa kwamagama futhi yelekelela abafundi ngokuqonda 

kabanzi ngezincazelo zamagama ahlukene, futhi anikezwe iminxa eyahlukene. UGrimaud (1977) 

uthi yelekelela izingane ezincane ngokufunda phansi igama lokuqala eliqukethe umqondo, 

okuyigama lazo. Kulolu cwaningo, eyokuqala insizakuhlaziya esetshenzisiwe yinjulalwazi ye-

Onomastiki, iHermeneutics. Le njulalwazi yendlala kabanzi ngokwakheka kwamagama kanye 

nezincazelo ezahlukene, igama negama eliziqukethe. Iphinde yendlale ngemikhakha yegama 

eyahlukene, ukuthi igama liqukethe izincazelo ezahlukene kanye nelingamatanyiswa nakho 

(Geanellos, 2000).  UPaterson noHiggs (2005:342) bachaza injulalwazi iHermeneutics, bathi: 

Hermeneutics is the theory and practice of interpretation. The 

name is derived from Hermes, the Greek messenger of legend 

who bore knowledge and understanding between the gods and 

mortals. In the 17th century, hermeneutics became associated 

with the interpretation of text, particularly in the context of 

biblical studies…  

Okuhunyushwa ngokuthi: 

IHermeneutics iyinjulalwazi kanye nomkhuba wokuhumusha. 

Leli gama lisuselwa kuHermes, isithunywa esingumGreki 

esasiphethe ulwazi nokuqonda phakathi konkulunkulu nabantu 

abafileyo. Ngekhulu le-17, i-hermeneutics yahlotshaniswa 

nokuhunyushwa kombhalo, ikakhulukazi kumongo wezifundo 

zebhayibheli… 

UHatch noRubin (2005) bafakazela okushiwo ngenhla ngoba nabo baveza ukuthi igama elithi 

Hermeneutics lisuselwe esithunyweni uHermes, esasithunywa koNkulunkulu. Injulalwazi 

iHermeneutics yelekelela abacwaningi ngokuqonda ulwazi emva kokuqophisana ngemibono 

kanye nolwazi abantu abaludlulisa kumuntu ngamunye, olungadluliswa ngolimi abaluqondayo. Le 

njulalwazi izoqinisekisa ukuthola ubungakho bolwazi olushaya emhlolweni oluzotholwa 

ngumcwaningi emva kokuqoqa idatha. 



36 
 

Injulalwazi iHermeneutics iqokwe njengensizakuhlaziya esetshenziswe kulolu cwaningo ngoba 

inhlosongqangi yocwaningo ukuqonda ukuthi imibono kanye nemizwa yabantu mayelana 

nokuqanjwa kwamagama emizi. Futhi, izokwelekelela umcwaningi aqonde indlela abantu 

abazizwa ngayo ngamagama aqanjwe imizi yakwaNdima. Umcwaningi uqoke ukusebenzisa le 

njulalwazi ngoba kulolu cwaningo uzosebenza nabantu abahlukene uma eqoqa ulwazi mayelana 

nokuqanjwa kwamagama emizi yakwaNdima. Le njulalwazi izolekelela ucwaningo ngokuba 

luqonde kabanzi izincazelo zamagama aqanjwe imizi yakwaNdima kanye nezincazelo zawo lawo 

magama emizi. IHermeneutics izophinde yelekelele ngokuthola imibono yabantu ababambiqhaza 

ocwaningweni, mayelana nemizwa abanayo ngezincazelo zamagama emizi ngokwehlukana 

kwayo.  

Ukuqonda izincazelo zamagama, ucwaningo lusebenzise iSemantiki ukuqonda ukwakheka 

kwamagama kanye nokuhlaziya ukuhleleka kwemisho. ISemantiki iyisifundo esifundisa 

ngokuqonda izincazelo zamagama, amabinzana kanye nemisho. UBaghda (2011:1411) uveza 

ukuthi iSemantiki iyisifundo sezincazelo zamagama, lapho kusuke kubhekwa ubudlelwano 

phakathi kwamagama kanye nezinto ezimelwe yigama. Lapha kusuke kubhekwa izincazelo 

eziqukethwe ngamagama kanye nemisho, ezisetshenziswe olimini oluthile ngoba amagama 

athathwa njengezingcezu eziqukethe umqondo.  

 ISemantiki iphinde yelekelele ngokuthi siqonde kabanzi ukuhleleka kolimi kanye nezincazelo 

ezahlukene eziqukethwe ngamagama. Iphinde yelekelele abafundi babone ukuxhumana 

kwezincazelo zamagama kanye nemisho, nokwakheka kwamagama. Ababhali abafana no-van 

Antwerpen nabanye (2015) baveza ukuthi ngokusebenzisa iSemantiki, igama balithatha 

njengezitina zokwakha ezizimele kodwa ekugcineni zikhipha udunga olukhulu olubambekayo. 

ISemantiki iphinde yelekelele ngemikhakha yezincazelo eziqukethwe yigama ngalinye, okuyi-

lexical meaning, yi-associative meaning kanye ne-emotive meaning. 

Igama ngalinye ledlula kulezi zigaba ezintathu ezidalulwe ngenhla, (i) okuyincazelo yegama 

kusichazwamazwi, (ii) ongakuyamaniswa negama uma liqeda kufundwa, (iii) kanye nemizwa 

yomfundi wegama mayelana nalelo gama noma nalawo magama afundiwe. UBosch (1992) uthi 

igama lingachazwa ngezindlela ezahlukene futhi liphinde lisetshenziswe ngezindlela ezahlukene, 

inqobo ukubekeka kwalo lapho lichazwe khona. UMao (2013) uchaza indlela ukuyamaniswa 

kwegama (associative), uthi amagama anezincazelo ezahlukene futhi umuntu uma ewafunda 



37 
 

kuhlale kukhona izinto awaqhathanisa nazo, izinto eziqhakambisa usiko lwakhe kanye nezenzeke 

osikompilweni lwakhe, emihleni ngemihla. Kanti-ke, uHasibuan no-dan Seni (2016) bafakazela 

okushiwo ngenhla ngoba uveza ukuthi ukuyamaniswa kwegama kungasuselwa kulwazi umuntu 

analo ngakho konke okwenzeka empilweni yakhe.  

Kukhona inzwa ezwakala ngaphakathi ngaso sonke iskhathi uma abafundi befunda amagama 

ngokwehlukana kwawo, isikhathi esiningi lowo muntu osuke efunda lelo gama ufikelwa imizwa 

engeke ifaniswe neyomunye osuke efunda lawo magama. UStevenson (1948) uthi amagama 

angafaniswa nefulegi lezwe ngoba lona lisuke lidlulisa umlayezo ozothinta imizwa yezakhamizi, 

ngokuthi uma zilifunda zifikelwe usinga. 

Ucwaningo luqoke ukusebenzisa injulalwazi iHermeneutics ngoba izokwelekelela ngokuhlaziya 

amagama emizi yakwaNdima ukuze kutholakale izincazelo ezahlukene, eziqukethwe yigama 

ngalinye. Lphinde lwendlale ngeSemantiki ngoba yelekelele ucwaningo ngokuqonda kabanzi 

izincazelo nemiqondo equkethwe ngamagama emizi kanye nendlela abantu abazizwa ngayo 

ngokuqanjwa kwamagama emizi yakwaNdima. 

 

3.1.1.2. Injulalwazi iSocio-Onomastics 

Okwesibili, umcwaningi usebenzise injulalwazi iSocio-Onomastics ukuqhuba ucwaningo, 

ngenqobo yokuqonda ukuqanjwa kwamagama nezincazelo zawo. Injulalwazi iSocio-Onomastics 

itholakala ngaphansi komkhakha wokufundwa kwamagama, i-Onomastiki. Kulolu cwaningo le 

njulalwazi yelekelela ngokuhlaziywa kwamagama kanye nokuqanjwa kwamagama, futhi 

yelekelela ngokuthi abafundi baqonde ukusetshenziswa kwawo wonke amagama aqanjwe 

eminxeni eyahlukene. ULeslie noSkipper (1990) bathi injulalwazi iSocio-Onomastics yelekelela 

kabanzi ukuqonda izincazelo zamagama aqanjwe abantu kanye nomsusa wamagama, ikakhulukazi 

amagama ayizidlaliso futhi yelekelela ngokuthi abafundi bamagama baphinde baqonde ukuthi 

amagama ayizidlaliso iwona aziwa kakhulu ukudlula amagama abantu okuzalwa.  

UPable (2009) uveza ukuthi ngokubheka le njulalwazi, abafundi bamagama bayaqonda ukuthi 

igama aliguquki kodwa futhi linezincazelo ezahlukene, eziqhutshwa indlela elisetshenziswe ngayo 

kanye nendawo elisetshenziswe kuyo. UPable (2009:155) uqhuba ngokuveza ukuthi yelekelela 

abafundi bamagama ngokuqagula amagama asetshenziswa ngabakhulumi bolimi, bewasebenzise 



38 
 

kubantu abazolalela ngaleso sikhathi mayelana nesimo esithize. Ukuqhuba lokhu okuvezwe 

ngenhla, amagama ayingxenye yezimpilo zethu futhi abalulekile emlandweni wokusetshenziswa 

kolimi ngendlela efanele. Amagama noma ukuqanjwa kwamagama kubamba elikhulu iqhaza 

ngokusetshenziswa kolimi ngoba lo mgudu ukhanyisa kabanzi ngabanini bolimi ngokuthi baphila 

luphi uhlobo lwesikompilo kanye nokuziphatha. 

ULombard (2015) ocwaningweni lwakhe uveza ukuthi injulalwazi i-socio onomastics ayivezi 

kuphela ukufundwa kwamagama kanye nendlela asetshenziswe ngayo emiphakathini, kodwa 

iphinde iveze ubudlelwano phakathi kwamagama kanye nezinto ezahlukene ezitholakala 

emiphakathini atholakala kuyo. UKhotso (2019) ocwaningweni lwakhe mayelana nokuqanjwa 

komjaho mawahhashi eLesotho, naye uveza ukuthi ukuqanjwa kwamagama kungumnyakazo 

obenzeka kuyona yonke imiphakathi yabantu, ngoba abaqambimagama basuke befuna ukudlulisa 

imizwa yabo ngokusuke kwenzeka ezimpilweni zabo. Abaqammbi magama baqamba amagama 

asuke edlulisa imilayezo futhi amagama asetshenziswa njengengxenye yokuxhumana 

emphakathini.  

UKhotso (2019:139) uqhuba ngokuveza ukuthi ukusebenzisa injulalwazi isocio-onomastics, 

njengomcwaningi kumelekelele ngokuthi aqonde ubuyoninco obusemva kwamagama aqanjwe 

umjaho wamahhashi, imvelaphi yegama ngalinye, umlando osemva kwegama ngalinye, indlela 

umphakathi osebenzisa ngayo lawa magama ngokwehlukana kwawo, kanye nokunye 

okumayelana nokusebenza kwamagama emiphakathini. Injulalwazi i-socio-onomastics yelekelela 

abafundi bamagama beqonde umongo wokuqanjwa kwamagama, izincazelo zawo amagama, 

umlayezo odluliswa ngamagama kanye nendlela asetshenziswe ngayo emiphakathini eyahlukene.  

Umcwaningi uqoke ukusebenzisa le njulalwazi engenhla, isocio-onomastics ngoba umcwaningi 

uveza umlando wamagama kanye nokuqanjwa kwawo eminxeni eyahlukene. Le njulalwazi 

yelekelele umcwaningi ngokuveza iqhaza elibanjwaa ngamagama ekwakheni 

nasekuqhakambiseni imvelaphi yabantu emiphakathini yabo, nokuveza indlela abasebenzisa 

ngayo amagama ekuqhakambiseni izilimi zendabuko. Le njulalwazi yelekelele umcwaningi 

ngokuqonda ukubaluleka bokusetshenziswa kwamagama emihleni yonke lapho abantu basuke 

beveza ukubambisana, ukusetshenziswa kwamagama ngokwahlukana kwawo kanye nokuqonda 

ukuthi kungani abaqambimagama beqoke ukusebenzisa amagama athile, ukwedlula amanye. 

Okuhle umcwaningi akuthakasele ngale njulalwazi i socio-onomastics, wukuthi yelekelela 



39 
 

abafundi bamagama baqonde ukusetshenziswa kwamagama ngokubheka umthelela wesikompilo 

lomphakathi, inhlaliswano kanye nesimo asetshenziswe kusona. 

 

 3.2. Amapharadaymu 

Amapharadaymu ayisisekelo socwaningo lonke futhi ukuqokwa kwepharadaymu efanele 

ucwaningo olwenziwayo, kusemqoka kakhulu ngoba amapharadaymu ayizindlela ezelekelela 

abacwaningi ngokubona umhlaba ngeso elibukhali. Amapharadaymu elekelela abacwaningi 

baqonde umhlaba abafuna ukuwuqonda ngenqobo yokwenza ucwaningo, ngokusebenzisa izinsiza 

zokwenza ucwaningo, okungaba wucwaningo oluyikhwalithethivu noma ikhwantithethivu.  

 

3.2.1. Ukuchazwa kwepharadaymu. 

Umcwaningi ubone kungumbono noma umqondo omuhle ukuthi ekuchazeni kwakhe, aqale aveze 

ukuthi iyini ipharadaymu, alandele ngokuwaveza ngokwehlukana kwawo, emkhakheni 

wezesayensi yabantu. Lapha kusuke kuvezwa imibono kanye nezindlela abacwaningi ababuka 

ngazo umhlaba esiphila kuwo, ngenqobo yokuqonda konke okwenzekayo. Umcwaningi uveze 

imibono eyahlukene, esetshenziswe ngababhali kanye nabacwaningi ukuqonda umqondo kanye 

nezincazelo ezichaza ipharardaymu. UKuhn (1970) uveza ukuthi amapharadaymu angena 

maphakathi kwezingqinamba ezaziwa njengezathiya zokuphumelela kolwazi, ngoba 

amapharadaymu afaka ukuqonda ngokwabiwe ngokuveza izindlela zokucwaninga ezifanele 

ukusetshenziswa, ukuphenya ziphinde zilungise leyo nkinga.  

UWilson (2001:175) wethula owakhe umqondo, ngo