IMIBONO EMISWE NGOKOBULILI ETHOLAKALA EZINCWADINI ZOBUCIKO ZABAFUNDI BESIZULU ULIMI LWASEKHAYA EZIKOLENI ZAMABANGA APHAKEME. NGU SIBUSISO NGOBESE UMSEBENZI OWETHULWA NGOKUFEZA IZIDINGO ZEQHUZU LE- “MASTER OF ARTS”, EMNYANGWENI WEZILIMI ZASE-AFRIKA EYUNIVESITHI YASEWITWATERSRAND UMELULEKI: DOKOTELA. E.B. ZUNGU Zibandlela 2021 i ISIFUNGO Mina, Sibusiso Ngobese, ngiyafunga ngiyagomela ukuthi konke okuqukethwe kulolu cwaningo isihloko sawo esithi: Imibono Emiswe Ngokobulili Etholakala Ezincwadini Zobuciko Zabafundi Besizulu Ulimi Lwasekhaya Ezikoleni Zamabanga Aphakeme, ngumsebenzi wami engizibhalele wona, awukaze wethulwe kunoma yisiphi isikhungo semfundo ephakeme ngenhloso yokuthola iziqu zemfundo. Ngiyaqinisekisa ukuthi lolu cwaningo ngolwami futhi ngilandele yonke imigomo yokwenza ucwaningo ngendlela efanelekile. Ngiyathembisa ukuthi ngibonisile futhi ngacacisa imithombo yolwazi engiyisebenzisile ngokuveza abacwaningi engibasebenzisile. Ngobese S. Usuku: ii UMNIKELO Ngethula lo msebenzi emndenini wami nasebanganini bami abadlale iqhaza ekutheni lolu cwaningo lube yimpumelelo. Ngiwethula kumama ongizalayo uNomdubane Elizabeth Dlamini kanye nakubafowethu ngokulandelana kwabo uThokozane Dlamini, uSizwe Dlamini kanye noNtokozo Ngobese. iii AMAZWI OKUBONGA Ngithanda ukudlulisa amazwi okubonga kubo bonke laba abalendelayo ngokukhulu ukuzithoba: Ngithanda ukuqale ngibonge uMdali ngokungigcina kuze kube yimanje. Kungumusa omkhulu ukuthi ngisaphila futhi usangigcinile entendeni yesandla sakhe. Ngibonga ubuhlakani, ukubekezela kanye nesineke angiphe sona ekwenzeni lo msebenzi ngempumelelo. Muhle kimi! Kumeluleki wami uDokotela E. B. Zungu, ngibonga ukungicathulisa kunzima senza lo msebenzi. Ngibonga kakhulu ngokungilekelela ngolwazi ebengingenalo nangezeleluko ezibalukekile eziqinisekise ukuthi lolu cwaningo luba yimpumelelo. Ngiphinde ngibonge ngokungigqugquzela lapho ngiphela amandla ukuthi ngisebenze ngokuzikhandla. Ngeswele imilomo Manzini. Ngiphinde ngibonge umngani wami uLondokuhle Nqobani Blessing Ndima, obengeseka kakhulu ngenkathi ngenza lo msebenzi. Ngibonga ukungipha ulwazi ngezinto ezithile abekhanyiselekile kangcono kuzo kunami ebengizidinga lapho ngishikashikwa yilolu cwaningo. Ngempela baqinisile uma bethi indlela ibuzwa kwabaphambili. Ngibonga angiphezi mfokaMacingwane. Ngibonge kakhulu kuSlindile Miya, uNonkululeko Mkhize kanye nakuMbongeni Moremi ngokungifundela umsebenzi wami. Ngithi kinina nonke, isandla sedlula ikhanda. iv IQOQA Lolu cwaningo beluhlose ukuhlola ukuvezwa kanye nokusetshenziswa kwemibono emiswe ngokobulili etholakala ezincwadini zobuciko ezine zabafundi abenza isiZulu ulimi lwasekhaya emabangeni aphakeme. Luphinde lahlola ukuthi izincwadi zobuciko ezikhethiwe ziyaziphakamisa izimiso zomthethosisekelo wakuleli noma cha. Okokugcina, luhlole umthelela wokuvezwa nokusetshenziswa kwemiboni emiswe ngokobulili abalingiswa besifazane kubafundi bamantombazane. Umcwaningi ukholelwa embonweni wokuthi, imibono emiswe ngokobulili etholakala ezincwadini zobuciko iholela ekutheni kungabi khona ukulingana kuleli ngokobulili. Ukungalingani ngokobulili kuholela ekutheni izinga lodlame elibhekiswe kubantu besifazane libe phezulu. Ucwaningo lusebenzise indlela yokuqoqa ulwazi emayelana nokuqonda umsuka nezizathu eziyisisekelo zokuziphatha kwabantu ngendlela ethile emphakathini eyahlukahlukene, okuyindlela eyikhwalithethivu, esetshenziswe ukuthungatha imibono emiswe ngokobulili nezizathu zakhona ezincwadini zobuciko. Injulalwazi kaPharr (1988) yengcindezelo, isetshenziswe ukuthungatha nokuhlaziya ukuthi abalingiswa bavezwe kanjani ngokwemibono emiswe ngokobulili encwadini ngayinye nokuthi abalingiswa besifazane bayisebenzise kanjani. Imiphumela yocwaningo ikhombise ukuthi kuzo zonke izincwadi zobuciko ezicutshunguliwe, abalingiswa besilisa nabesifazane bavezwe ngendlela ehambiselana nemibono emiswe ngokobulili. Abalingiswa besilisa bavezwe bengcono futhi bephezulu ngokwezinga lempilo kunabalingiswa besifazane. Imiphumela yocwaningo ikhombise ukuthi isizinda sencwadi sinomthelelo ekusetshenzisweni kwemibono emiswe ngokobulili ngabalingiswa besifazane. Iphinde yakhombisa ukuthi umthelela wemibono emiswe ngokobulili mkhulu kubafundi bamantombazane ngoba izincwadi zobuciko ezicutshunguliwe aziyiphakamisi izimiso zomthethosisekelo waseNingizimu Afrika. v ABSTRACT The study aimed to explore how gender stereotypes are portrayed and used in four literary texts for learners who are doing isiZulu home language in high schools (Grade 10 & 11). The study also examined whether the selected literary texts upheld the principles of the South African constitution or not. Finally, it examined the impact of how female characters are portrayed and use gender stereotypes on female learners. The researcher believes in the notion that gender stereotypes that appear in different literary texts lead to gender inequality in our country. Gender inequality on the other hand leads to higher levels of violence against women. The study used a data collection approach that tries to understand the cause and the underlying reasons for human behaviour in different communities, which is a qualitative approach, used to search for gender stereotypes and their reasons in selected literary texts. Pharr’s (1988) Theory of Oppression was used to identify and analyse how characters are portrayed in terms of gender stereotypes in each literary text and how female characters used gender stereotypes. The results of the study showed that in all the literary texts that were analysed, male and female characters were portrayed based on gender stereotypes. Male characters have been shown to be better in terms of standard of living than female characters. The results of the study showed that the context, setting and time of the literary texts had an impact on the use of gender stereotypes by female characters. It also showed that the impact of gender stereotypes was more on girl’s learners because all the literary texts that were analysed, did not uphold the principles of the South African constitution. vi UHLOBO LOKUBHALA OLUSETSHENZISIWE Kulolu cwaningo kusetshenziswe indlela yokucaphuna i-American Psychological Association (APA) 5th style , engenye yezinhlobo zokubhala ezisetshenziswa emhlabeni wonke jikilele. Izibonelo ngaphakathi kocwaningo: (Cekiso, 2015) (Cekiso, 2015: 15) (Cekiso, 2015:15-16) UCekiso (2015) uthi…. UCekiso noNkosi (2015) baphawula bathi/ngokuthi…. Izibonelo ohlwini lwemithombo yolwazi esetshenzisiwe: Ijenali (Journal) Umbhali. (unyaka). Isihloko sombhalo. Igama lejenali. i-Volume (inombolo yejenali), amakhasi lsibonelo: Cekiso, M. 2015. Using Fairy Tales in the Foundation Phase Reading Classroom to Raise Awareness on and Mitigation against Gender-based Violence in South Africa. International Journal of Educational Sciences 10(2): 306-310. lncwadi (book) Umbhali, (unyaka), Isihloko. Indawo: Abashicileli Isibonelo: Sibanyoni, M. B. (2015). Zihlangene Phezulu. Randhart: Lectio Publishers. OKUQUKETHWE ISIFUNGO .................................................................................................................................. i UMNIKELO ............................................................................................................................... ii AMAZWI OKUBONGA............................................................................................................ iii IQOQA ...................................................................................................................................... iv ABSTRACT ................................................................................................................................. v UHLOBO LOKUBHALA OLUSETSHENZISIWE .................................................................. vi ISAHLUKO SOKUQALA .......................................................................................................... 1 ISETHULO SOCWANINGO ..................................................................................................... 1 1.0 Isingeniso ..................................................................................................................................... 1 1.1 Isendlalelo .................................................................................................................................... 2 1.2 Imibhalo yobuciko efundwa ezikoleni zamabanga aphakeme ................................................ 5 1.3 Isifingqo sendaba ngayinye ngamafuphi ................................................................................... 8 1.3.1 Zihlangene Phezulu .............................................................................................................. 8 1.3.1.1 Indaba ngamafuphi ........................................................................................................... 8 1.3.2 Inzima Le Ndlela .................................................................................................................. 8 1.3.2.1 Indaba ngamafuphi ........................................................................................................... 8 1.3.3 Inkinsela YaseMgungundlovu ............................................................................................ 9 1.3.3.1 Indaba ngamafuphi ........................................................................................................... 9 1.3.4 Bahlukumezekile Behlakaniphelana Nje ........................................................................... 9 1.3.4.1 Indaba ngamafuphi ........................................................................................................... 9 1.4 Inkinga eholele kulolu cwaningo ............................................................................................. 10 1.5 Inhlosongqangi yocwaningo ..................................................................................................... 11 1.6 Izinhloso zocwaningo ................................................................................................................ 12 1.7 Umbuzongqangi wocwaningo .................................................................................................. 12 1.8 Imibuzo ezophendulwa ucwaningo.......................................................................................... 12 1.9 Ukubaluleka kocwaningo ......................................................................................................... 13 1.10 Umklamo wocwaningo ............................................................................................................ 13 1.11 Izingqinamba zocwaningo ...................................................................................................... 14 1.12 IReshinali yocwaningo ............................................................................................................ 14 1.13 Ukuhleleka kwezahluko .......................................................................................................... 15 1.14 Isiphetho................................................................................................................................... 16 ISAHLUKO SESIBILI ............................................................................................................. 18 UKUBUYEKEZWA KWEMIBHALO NAMACEBO .............................................................. 18 i 2.0 Isingeniso ................................................................................................................................... 18 2.1 Ukubuyekezwa kwemibhalo efundiwe .................................................................................... 18 2.1.1 Imibono emiswe ngokobulili emakhaya noma emndenini. ............................................ 19 2.1.2 Imibono emiswe ngokobulili etholakala ezincwadini zabafundi ezikoleni zamabanga aphansi. ........................................................................................................................................ 21 2.1.3 Imibono emiswe ngokobulili etholakala ezincwadini zabafundi ezikoleni zamabanga aphakeme. .................................................................................................................................... 23 2.1.4 Imibono emiswe ngokobulili etholakala ezincwadini zesifundo soMlando kanye neSayensi (kwezinye izifundo). .................................................................................................. 25 2.1.5 Imibono emiswe ngokobulili etholakala kothisha ezikoleni. .......................................... 27 2.1.6 Imibono emiswe ngokobulili komabonakude nasezinkundleni zokuxhumana. ........... 28 2.2 Okuvezwa wucwaningo ............................................................................................................ 29 2.3 Isiphetho..................................................................................................................................... 29 ISAHLUKO SESITHATHU ..................................................................................................... 30 INJULALWAZI YOCWANINGO NEZINDLELA ZOKWENZA UCWANINGO .................. 30 3.0 Isingeniso ................................................................................................................................... 30 3.1 Uhlaka lamacebo ....................................................................................................................... 30 3.1.1 Injulalwazi .......................................................................................................................... 32 3.1.2 Injulalwazi kaPharr (1988) yengcindezelo ....................................................................... 33 3.2 Amapharadaymu ...................................................................................................................... 35 3.2.1 Ukuchazwa kwepharadaymu ............................................................................................ 35 3.2.2 Ipharadaymu esetshenziswe ekwenzeni lolu cwaningo................................................... 37 3.3 Indlela eyiKhwalithethivu ........................................................................................................ 39 3.4 Ukusampula [sampling] ............................................................................................................ 41 3.5 Ukuhlaziywa kolwazi olutholakele .......................................................................................... 42 3.6 Inkambiso elungile .................................................................................................................... 44 3.7 Isiphetho..................................................................................................................................... 45 ISAHLUKO SESINE ................................................................................................................ 46 UKUHLAZIYWA KOLWAZI OLUQOQIWE ........................................................................ 46 UKUVEZWA KWEMIBONO EMISWE NGOKOBULILI KUBALINGISWA ....................... 46 4.0 Isingeniso ................................................................................................................................... 46 4.1 Bahlukumezekile Behlakaniphelana Nje: Lawrance Molefe ................................................ 46 4.1.1 Umlando wombhali ngamafuphi ...................................................................................... 46 4.1.2 Ukufingqa indaba (Bahlukumezekile Behlakaniphelana Nje) ....................................... 46 4.1.3 Ukuhlaziywa kwencwadi ngokwenjulalwazi yengcindezelo kaPharr (1988) ................ 50 4.1.4 Ukusetshenziswa kwemibono emiswe ngokobulili ukuhlomula, ukulimaza noma ukuvuselela impilo yabanye abalingiswa (Abalingiswa besifazane). ...................................... 58 ii 4.2 Inzima Le Ndlela: Njabulo Petros Madlala ............................................................................ 59 4.2.1 Umlando wombhali ngamafuphi ...................................................................................... 59 4.2.2 Ukufingqa indaba (Inzima Le Ndlela).............................................................................. 60 4.2.3 Ukuhlaziywa kwencwadi ngokwenjulalwazi yengcindezelo kaPharr (1988) ................ 62 4.2.4 Ukusetshenziswa kwemibono emiswe ngokobulili ukuhlomula, ukulimaza noma ukuvuselela impilo yabanye abalingiswa (Abalingiswa besifazane). ...................................... 71 4.3 Zihlangene Phezulu: Mavis Barbara Sibanyoni ............................................................... 73 4.3.1 Umlando wombhali ngamafuphi ...................................................................................... 73 4.3.2 Ukufingqa indaba (Zihlangene Phezulu) ......................................................................... 73 4.3.3 Ukuhlaziywa kwencwadi ngokwenjulalwazi yengcindezelo kaPharr (1988) ................ 78 4.3.4 Ukusetshenziswa kwemibono emiswe ngokobulili ukuhlomula, ukulimaza noma ukuvuselela impilo yabanye abalingiswa (Abalingiswa besifazane). ...................................... 86 4.4 Inkinsela YaseMgungundlovu: Sibusiso Cyril Nyembezi ............................................... 89 4.4.1 Umlando wombhali ngamafuphi ...................................................................................... 89 4.4.2 Ukufingqa indaba (Inkinsela YaseMgungundlovu) ........................................................ 89 4.4.3 Ukuhlaziywa kwencwadi ngokwenjulalwazi yengcindezelo kaPharr (1988) ................ 97 4.4.4 Ukusetshenziswa kwemibono emiswe ngokobulili ukuhlomula, ukulimaza noma ukuvuselela impilo yabanye abalingiswa (Abalingiswa besifazane). .................................... 110 4.5 Isiphetho................................................................................................................................... 112 ISAHLUKO SESIHLANU ...................................................................................................... 114 UKWETHULWA NOKUHLAZIYWA KOLWAZI ............................................................... 114 UKUGQUGQUZELWA KANYE NOMTHELELA WEMIBONO EMISWE NGOKOBULILI ................................................................................................................................................ 114 5.0 Isingeniso ................................................................................................................................. 114 5.1 Ukuphakanyiswa kwezimiso zomthethosisekelo waseNingizimu Afrika ezincwadini zabafundi zobuciko. ...................................................................................................................... 114 5.1.1 Bahlukumezekile Behlakaniphelana Nje ....................................................................... 114 5.1.2 Inzima Le Ndlela .............................................................................................................. 116 5.1.3 Zihlangene Phezulu .......................................................................................................... 118 5.1.4 Inkinsela YaseMgungundlovu ........................................................................................ 119 5.2 Umthelela wokusetshenziswa kwemibono emiswe ngokobulili engemihle kubalingiswa besifazane ezincwadini zobuciko kubafundi bamantombazane. .............................................. 121 5.2 Isiphetho................................................................................................................................... 128 ISAHLUKO SESITHUPHA ................................................................................................... 130 ISIPHETHO NEZIPHAKAMISO .......................................................................................... 130 6.0 Isingeniso ................................................................................................................................. 130 6.1 Okutholakele ocwaningweni .................................................................................................. 130 iii 6.1.1 Ukuvezwa kwabalingiswa besilisa nabesifazane ngokwemibono emiswe ngokobulili .................................................................................................................................................... 130 6.1.2 Ukusetshenziswa kwemibono emiswe ngokobulili-Abalingiswa besifazane ............... 131 6.1.3 Ukuphakanyiswa kwezimiso zomthethosisekelo waseNingizimu Afrika .................... 133 6.1.4 Umthelela wokuvezwa nokusetshenziswa kwemibono emiswe ngokobulili ................ 134 6.2 Iziphakamiso nezincomo zocwaningo ................................................................................... 135 6.3 Isiphetho................................................................................................................................... 137 Izincwadi zobuciko ezisetshenzisiwe ....................................................................................... 139 Imithombo Esetshenzisiwe ...................................................................................................... 140 1 ISAHLUKO SOKUQALA ISETHULO SOCWANINGO Isahluko sokuqala siyisendlalelo socwaningo. Lapha kuzochazwa kafushane ngesihloko socwaningo kanye nezizathu noma inkinga eholele ekutheni kwenziwe lolu cwaningo. Kuzophinde kuvezwe izinhloso zocwaningo, imibuzo ezophendulwa ucwaningo kanye nokubaluleka kwalolu cwaningo. Kuzophindwe kuvezwe umklamo, ireshinali kanye nezigqinamba zocwaningo. 1.0 Isingeniso Lolu cwaningo luhlose ukuhlolisisa imibono emiswe ngokobulili eyahlukahlukene etholakala ezincwadini zobuciko ezifundwa ngabafundi abenza isiZulu ulimi lwasekhaya emabangeni aphakeme. Imibono emiswe ngokobulili ekuzogxilwa kuyona izindima noma amaqhaza abekelwe ubulili obuthile (Gender roles), imisebenzi ethile idalelwe ubulili obuthile (Sexual division of labour), ukuphakama kwabantu besilisa (Superiority of male), indlela umuntu onobulili obuthile okumele aziphathe ngayo (Personality traits) nokuthi umuntu onobulili obuthile kufanele abukeke kanjani (Physical appearance). Okunye okuzohlolisiswa ucwaningo ukuthi abalingiswa besifazane bayisebenzise kanjani imibono emiswe ngokobulili ukuhlomula, ukulimaza nokuvuselela izimpilo zabanye abalingiswa. Izincwadi zokufunda eziningi ezisetshenziswa ezikoleni ziqukethe imibono emiswe ngokobulili, ngalokhu zifundisa abafundi ukuthi bacabange ngendlela ethile, bazizwe ngendlela ethile futhi baziphathe ngendlela ethile ehambelana nobulili obuthile (Papadakis, 2018). UKwatsha (2009) uqhuba ngokuthi le mibono emiswe ngokobulili esikhathini esiningi idala ukuthi kube khona ukucwasana ngokobulili (gender discrimination) nokungalingani ngokobulili (gender inequality) emphakathini. Ngalokhu singasho ukuthi izincwadi zobuciko eziqukethe le mibono ezifundwa ezikoleni zinomthelela othile ngoba konke esikufundayo kuyasakha kusenze senze ngendlela okwenziwa ngayo ezincwadini kodwa sibe singanakile noma singakuthatheli ekhanda lokho (uGabrielsen, uBlikstad-Bals kanye noTengberg, 2019). Izigameko zakamuva zokuhlukunyezwa, ukubulawa nokudlwengulwa kwabantu besifazane nezingane zamantombazane kuleli yikona okwenze ngaba nentshisekelo yokwenza lolu cwaningo. Lolu cwaningo luhlose ukuhlolisisa imibono emiswe ngokobulili etholakala ezincwadini zobuciko ezifundwa ngabafundi abenza isiZulu ulimi lwasekhaya emabangeni aphekeme, kusukela ebangeni leshumi ukuya ebangeni leshumi nanye. Ebangeni ngalinye 2 kuzohlaziywa inoveli eyodwa kanye nomdlalo okusho ukuthi kuzohlaziywa izincwadi ezine sezizonke. 1.1 Isendlalelo NgokukaPilcher kanye noWhelehan (2016) imibono emiswe ngokobulili (Gender stereotypes) imibono emihle nemibi etholakala emphakathini eyahlukahlukene emayelana nendlela umuntu ekumele abukeke ngayo, azizwe ngayo nokuthi kufanele enze izinto ngendlela ethile ngenxa yobulili bakhe. Ngamanye amazwi imibono emiswe ngokobulili ichaza kabanzi ukuthi kusho ukuthini ukuba ngumuntu wesifazane noma umuntu wesilisa neminye imininingwane yokuthi yini ekufanele umuntu angayenzi futhi ayenze ngenxa yobulili bakhe. UJereskvist (2013) uthi kubalulekile ukuqondisisa ukuthi imibono emiswe ngokobulili akusiyo into eyaqhamuka ngoMvelinqangi kodwa imibono abantu abazakhela yona emiphakathini kusekela kudala. Uqhuba athi le mibono into abantu abangakhoni ukuyikhohlwa kalula ngoba ikhona yonke indawo. NgokukaPilcher kanye noWhelehan (2016) uma kukhulunywa ngemibono emiswe ngokobulili kubalulekile ukuqondisisa ukuthi izinhlobo ezahlukahlukene zemibono emiswe ngokobulili zisuselwa kuleli gama elithi ubulili (gender). Leli gama imvamisa lisetshenziswa kakhulu emiphakathini ukuhlukanisa abantu ngokwezitho zabo zangesese. Lokhu kwenza kube lula ukuthi umuntu onesitho esithile kuthiwe ngumuntu wesifazane noma owesilisa futhi atshelwe nokuthi kufanele aziphathe kanjani nokuthi yini angayenza nangeke akwazi ukuyenza. UBrower (2016) uqhuba athi ukubonisa ukuthi lento yemibono emiswe ngokobulili yinto eyaqhamuka nabantu kufakazelwa ukuthi izingane ziyayalwa zisencane emindenini kanye nasemphakathini mayelana nokuthi kusho ukuthini ukuba ngumuntu wesilisa noma wesifazane, kanti bengeke sibekhona isidingo salokhu ukube le nto yemibono emiswe ngokobulili bekuyinto umuntu azalwa nayo. Ngokwemibono emiswe ngokobulili etholakala emiphakathini umuntu wesifazane kulindeleke ukuthi abengumuntu onezwi eliphansi, abemuhle, abenomusa, akwazi ukunakekela ikhaya akhulise izingane, angakwazi ukuzimela ancike kumuntu wesilisa, abebuthakathaka futhi kube umuntu ongakwazi ukulawula imizwa yakhe (Kwatsha, 2009). Abantu besilisa bona kulindeleke ukuthi babe ngabaholi abasezihlalweni eziphezulu, bazimele empilweni futhi bakwazi ukucabanga bajule ngaphambi kokuthi bathathe izinqumo (uMihalčová, noPružinský kanye noGontkovičová, 2015). UMihalčová kanye nabanye (2015) baqhuba bathi le mibono emiswe ngokobulili iholela ekutheni kubekhona ukungalingani ngokobulili ngoba esikhathini 3 esiningi iphakamisela phezulu abantu besilisa kanti ngakolunye uhlangothi ikhipha inyumbazane abantu besifazane. UPilcher kanye noWhelehan (2016) baqhuba bathi le mibono emiswe ngokobulili iyatshaleka ezingqondweni zabantu ngoba bafundiswa yona emindenini, ezikhungweni zemfundo, komabonakude nasemsakanzweni, yingakho abantu begcina sebevumelana nayo futhi sebenza izinto noma beziphatha ngendlela ehambiselana nayo le mibono emiswe ngokobulili. UKwatsha (2009) uqhuba athi lokhu kusho ukuthi kusukela ebuntwaneni, abantu bazithola bezungezwe imibono emiswe ngokobulili, yingakho bezithola beyilandela ngaphandle kokunaka. Izingane azigcini ngokuyilandela le mibono emiswe ngokobulili kodwa iphinde ishintshe indlela abazibuka ngayo okwenza ukuthi kubenzima ukuthi balwisane nayo uma sebebadala ngoba isiZulu sithi ligotshwa lisemanzi (Gooden kanye noGooden, 2001). UMihalčová kanye nabanye (2015) bathi kuningi osekushintshile emphakathini esiphila kuyo kodwa namanje kusekhona ukungalingani ngokobulili phakathi kwabantu besilisa nabesifazane. Baqhuba bathi lokhu kufakazelwa ukuthi abantu besilisa basahola kakhulu kunabantu besifazane, isizathu salokhu ukuthi inani labantu besifazane elisezikhundleni eziphezulu lincane uma liqhathaniswa nelabantu besilisa emhlabeni jikelele. URusso kanye noPirlott (2016) bathi nodlame olusekelwe ubulili olubhekiwe kakhulukazi kubantu besifazane emhlabeni jikelele singasho ukuthi ludalwa imibono emiswe ngokobulili eholela ekutheni kungabibikho ukulingana ngokobulili phakathi kwabantu besilisa nesebsifazane. Baqhuba bathi esinye isizathu sodlame olusekelwe ubulili ukuthi abantu besilisa banikwe amandla amaningi ngokwemibono emiswe ngokobulili kunabantu besifazane. Lokhu kukhombisa ngokusobala ukuthi mkhulu umonakalo owenziwa imibono emiswe ngokobulili ngoba ayigcini ngokuthi umuntu kufanele abukeke kanjani kodwa ibanesandla ekuthini angenza msebenzi muni ngokwengqondo noma ngokomzimba. Ngaphezu kwalokhu abanye abantu besilisa bazibona benamandla amakhulu noma igunya lokuthi baphakamisele abantu besifazane isandla ngenxa yemibono emiswe ngokobulili abayifunda kusukela basebancane. Iningizimu Afrika yizwe elibuswa ngentando yeningi okusho ukuthi abantu bakuleli banegunya lokukhetha izishaya-mthetho zabo ezibusayo (Durgard, 1997). Umthethosisekelo waseNingizimu Afrika ungeminye yemithethosisekelo ehamba phambili emhlabeni jikelele ngoba uthuthukile kanti futhi uqondeka kahle ikakhulukazi kwisahluko sesibili esiqukethe amalungelo awo wonke umuntu wakuleli (Brently, 2005). 4 9. Equality- Everyone is equal before the law and has the right to equal protection and benefit of the law. (3) The state may not unfairly discriminate directly or indirectly against anyone on one or more grounds, including race, gender, sex, pregnancy, marital status, ethnic or social origin, colour, sexual orientation, age, disability, religion, conscience, belief, culture, language, and birth. (4) No person may unfairly discriminate directly or indirectly against anyone on one or more grounds in terms of subsection (3). National legislation must be enacted to prevent or prohibit unfair discrimination. (The Constitution of the republic of South Africa, 1996). 9. Ukulingana - Bonke abantu bayalingana phambi komthetho futhi banelungelo lokuvikelwa nokuhlomula ngokulingana kumthetho wakuleli. (3) Umbuso awunakubandlulula ngokungafanele noma ngubani ngokungaqondile noma ngqo ngezizathu ezithile, ezibandakanya ubuhlanga, ubulili, ukukhulelwa, isimo somshado, imvelaphi yomphakathi, umbala, ukuthi umuntu uthanda buphi ubulili uma kuza kwezocansi, ubudala, ukukhubazeka, inkolo, unembeza, inkolelo, usiko, ulimi kanye ukuzalwa. (4) Akekho umuntu ovunyelwe ukubandlulula ngokungafanele noma ngubani ngokungaqondile noma ngqo ngesizathu esisodwa noma eziningi njengoba kubekiwe kwisigatshana sesi-3. Kumele kushaywe umthetho kazwelonke ukuvimbela ukubandlululwa okungafanele. (Umthethosisekelo wase-Ningizumu Afrika, 1996) Lokhu kuchaza ukuthi umthethosisekelo wakuleli uphakamisa ukulingana phakathi kwezakhamuzi ngokuthi uthi wonke umuntu unamalungelo alinganayo okusho ukuthi akekho ongaphezu komunye. Ngaphezu kwalokhu kuchaziwe ukuthi akekho umuntu okufanele acwaswe ngokweminyaka, ngokohlanga, ngokobulili, ngesimo somshado, ngenkolelo, ngokwebala, ngokolimi nangokokuzalwa nguhulumeni noma ngesinye isakhamuzi sakuleli (The Constitution of the Republic of South Africa, 1996). Lokhu okushiwo esahlukweni sesibili, esigabeni sesishiyagalombili kumthethosisekelo kukhombisa ngokusobala ukuthi kugqugquzela ukulingana kuleli. Pho kungani izincwadi eziningi ezifundwa ezikoleni zisaqukethe imibono emiswe ngokobulili kodwa sazi kahle ukuthi iholela ekutheni kungabi 5 khona ukulingana. Kungani izincwadi eziningi ezifundwayo ezikoleni zingakuphakamisi lokhu ngokuthi zigqugquzele ukulingana kuleli njengoba kushiwo kumthethosisekelo. 1.2 Imibhalo yobuciko efundwa ezikoleni zamabanga aphakeme Imibhalo yobuciko yileyo mibhalo ebhalwa amaciko anamakhono okusebenzisa ulimi ngendlela ehlukile kuneyangemihla ngemihla (Mdletshe, 2014). Ababhali bemibhalo yobuciko uma bebhala le mibhalo eyahlukahlukene basuke beveza okusuka ekhanda labo noma okuthile okwenzeka kubo noma emphakathini othile (Lazer, 1996). Ngalokhu singasho ukuthi umthombo wolwazi wababhali bemibhalo yobuciko okwenzeka ezimpilweni zabo, emphakathni abaphila kuwo noma izigameko abazakhela zona ekhanda ngenxa yamakhono obuciko abanawo. UMdletshe (2014) uqhuba athi noma ababhali bemibhalo yobuciko bexoxa indaba eyenzeka banendlela ethile yokusebenzisa amagama (ngokucikoza) indaba izwakale iyintsha futhi ibathinte abayifundayo ngaphakathi ngendlela ethile. Kunezinhlobo ezahlukahlukene zemibhalo yobuciko, umehluko omkhulu phakathi kwale mibhalo isakhiwo sombhalo ngamunye (Mdletshe, 2014). Lokhu kusho ukuthi indlela umbhalo obhalwa ngayo noma obunjwa ngayo ibalulekile ngoba iyasiza ekutheni sazi ukuthi lowo mbhalo wobuciko unhloboni noma ungena kumuphi umkhakha. Isibonelo, sinemibhalo yobuciko ewela ngaphansi komkhakha okuthiwa iphrozi, izinkondlo kanye nomdlalo. NgokukaRoxas kanye noTapang (2010) umehluko phakathi kwale mikhakha ukuthi imibhalo eyiphrozi isebenzisa ulimi olukhulunywa nsuku zonke futhi oluqondile, isibonelo amanoveli nezindaba ezimfushane. Umbhalo ongumdlalo ubonakala ngokuthi ubhalwa kube inkulumo phendulwano phakathi kwabalingiswa. Izinkondlo esikhathi isiningi zisebenzisa ulimi olujulile futhi olungaqondile olwenza umuntu ozifundayo acabange ajule ukuthi umbhali ufuna ukuthini. UFenner (2001:16) uchaza imibhalo yobuciko ngokuthi: (ⅰ) Literary texts are experiements with thought, a dialectic between reality and fantasy. (ⅱ) Literature gives the learners ample opportunity to explore the multiplicity of language as well as culture when they engage actively in the reading process to discover meaning (ⅰ) Imibhalo yobuciko ihlola imicabango phakathi kokubhalwe phansi nokwenzeka ngempela emhlabeni esiphila kuwo. 6 (ⅱ) Imibhalo yobuciko inika abafundi ithuba elanele lokuhlola noma lokufunda ulimi kanye namasiko lapho befunda le mibhalo ngokukhulu ukuzimisela ukuze bathole incazelo noma isifundo esithile. Lokhu kusho ukuthi imibhalo yobuciko inika abafundi ithuba lokuthi babuke umhlaba ngelinye iso. Iphinde ibanike ithuba lokuthi bacabange bajule uma befunda imibhalo yobuciko lapho bezama ukuthola ukuthi uthini umbhali noma isiphi isifundo abasitholayo kulowo mbhalo. Ngokombono kaFenner (2014) imibhalo yobuciko iphinde inike abafundi ithuba lokuthi bazi ukuthi kwenzekani kwezinye izindawo noma kwabanye abantu ngaphandle kokuthi leso simo senzeke kubona. ULewis kanye noFerretti (2009) baphawula bathi indlela abafundi abahlaziya ngayo futhi abaqonda ngayo imibhalo yobuciko ezikoleni ibalulekile ngoba idlala indima enkulu ekutheni baziqonde ukuthi bangobani kanye nomhlaba esiphila kuwo. Umehluko phakathi kombhalo wobuciko oyinoveli kanye nomdlalo ukuthi umdlalo indlela obhalwa ngayo abalingiswa kuba ngathi bayazikhulumela uma uyifunda. Isizathu salokhu ukuthi ibhalwa ngendlela eyinkulumo mpendulwano phakathi kwabalingiswa. Lo mbhalo uhlukaniswa ngezinkundla kanye nezigcawu (Madlala, 2009). Inoveli yilapho umbhali exoxa indaba eyisusela ekhanda noma esigamekweni esithile esike senzeka. Indlela ebhalwa ngayo kuba nezigaba ezihlangene, kuzo lezo zigaba umbhali uzama ngakho konke okusemandleni ukuthi asebenzise amagama anembayo ahambelana nomongo wendaba ukuze oyifundayo athatheke (Sibanyoni, 2015). Imibhalo yobuciko efundwa ezikoleni zamabanga aphakeme ikhethwa uMnyango wezemfundo kuleli. UMnyango wezemfundo usebenzisa imigomo eyahlukahlukene ukuqoka izincwadi ezizofundwa ngabafundi ezikoleni (Mncube, 2007). Kuleyo migomo elawula ukuqokwa kwezincwadi (imibhalo yobuciko) kukhona ebhekele ubulili. Lokhu kusho ukuthi uMnyango wezemfundo uyazama ukwenza isiqiniseko sokuthi ezincwadini eziqokwayo kukhona ezibhalwe ababhali besifazane nabesilisa futhi ezincwadini zabo kuyavela ubulili ngokulinganayo. UMncube (2007) uqhuba ngokuthi inkinga ngalokhu ukuthi ohlwini lwemigomo elandelwayo uma kuqokwa imibhalo, awukho umgomo ophathelene nokuvezwa kanye nokusetshenziswa kwemibono emiswe ngokobulili. Imibhalo yobuciko ekhethiwe kulolu cwaningo, ikhethwe ohlwini olude lwezincwadi olubekwe uMnyango wezemfundo ukuze izikole kanye nothisha bakhethe kulona izincwadi abangathanda ukuzisebenzisa. Umcwaningi ukhethe ukugxila embhalweni yobuciko efundwa ebangeni leshumi kanye neshumi nanye ngoba iwona amabanga ake wawafundisa esafundela 7 ukuba nguthisha. Umcwaningi ukhethe ukugxila emibhalweni yobuciko eyinoveli kanye nomdlalo ngoba imibono emiswe ngokobulili ibonakala kahle kuyo, nolimi olusetshenziswe kule mibhalo luqondile futhi lujwayelekile. Ibanga leshumi (Grade 10) •Inkinsela YaseMgungundlovu Umbhali: Nyembezi, Cyril L.S Uhlobo lwencwadi: Inoveli Ulimi: IsiZulu Ishicilelwe nini: Ngonyaka ka-1961 •Bahlukumezekile Behlakaniphelana Nje Umbhali: Lawrance Molefe Uhlobo lwencwadi: Umdlalo Ulimi: IsiZulu Ishicilelwe nini: NgoZibandlela 2011 Ibanga leshumi nanye (Grade 11) • Zihlangene Phezulu Umbhali: M.B Sibanyoni Uhlobo lwencwadi: Inoveli Ulimi: IsiZulu Ishicilelwe nini: NgoNtulikazi 2015 • Inzima Le Ndlela Umbhali: Madlala Njabulo Petros Uhlobo lwencwadi: Umdlalo Ulimi: IsiZulu Ishicilelwe nini: NgoMfumfu 2009 8 1.3 Isifingqo sendaba ngayinye ngamafuphi 1.3.1 Zihlangene Phezulu 1.3.1.1 Indaba ngamafuphi Kule noveli umbhali usethulela indikimba yobugebengu. Ngokwethula le ndikimba, umbhali usivezela izingqinamba abalingiswa ababhekana nazo ngenxa yobugebengu nekhambi elingasetsheziswa ukuxazulula lezo zingqinamba abazithola bebhekene nazo. Ithi iqala indaba umbhali usethulela umlingiswa omkhulu uThuthukani Njiyela endaweni yaseWattville, eBenoni. Endaweni yaseWattville, ilapho akhulela khona waze wafinyelela esigabeni sokuba nomuzi wakhe. Wake waba ezinye zezishoshovu zezepolitiki ngesikhathi kusaliwa nohulumeni wobandlululo, eNingizimu Afrika. Wayeyilungu loMkhonto wesizwe futhi engomunye wabantu ababedingiselwe emazweni angaphandle. UThuthukani wayeshadelwa nguLetheni ahlangana eSwazini. UThuthukani nomkakhe uLetheni balahlekelwa indodana yabo enguzinyobulala, eyathathwa ngesandla sobunxele esibhedlela. Besabhekene naleyo nhlekelele, uThuthukani wazithola eselahlekelwe ngumsebenzi. Ezinye izinkinga zaqala emva kokuthi uLetheni Njiyela unkosikazi kaThuthukani athola umsebenzi wobukhansela, waqala wahlukumeza umyeni wakhe ngokungasabuyi ekhaya aphinde angasanakekeli umndeni nomuzi wakhe ngendlela efanele. Wagcina esemeyisa futhi engasamhloniphi ngoba engasasebenzi. ULetheni wayesehamba amazwe omhlaba, okwamholela ekukhalelweni ngamasongo kasigonyela ezweni laseKorea ngoba wayesetholakele nezidakamizwa. Ekugcineni uThuthukani uyathola ukuthi izinkinga eziningi ababhekene nazo emshadweni wabo noLetheni kwakungenxa kaThembekile owayefuna ukuziphindisela kuye. Bathola futhi ukuthi ubani owathatha ingane yabo ngesandla sesinxele esibhedlela. 1.3.2 Inzima Le Ndlela 1.3.2.1 Indaba ngamafuphi Kulo mdlalo umbhali usethulela indikimba yokuthwala. Umcwaningi ubona ukuthi ukuthwala ngoba kunesikhathi lapho umlingiswa omkhulu okwakufanele anikele ngegazi lendodana yakhe ukuze ahlenge amabhizinisi akwabo. Umbhali usethulela umlingiswa omkhulu uMqapheli Gasa oyindodana yesigwili esaziwayo uQhilika Gasa. Indaba iqala lapho uQhilika esanda kudlula emhlabeni. Umbhali usivezela abalingiswa besemngcwabeni wakhe. Emva komngcwabo, kwadingeka ukuthi Mqapheli aqhubeke namabhizinisi kayise. Inkinga ngalokhu yaqala ngesikhathi etshwelwa ukuthi kuzofanele athwale ukuze akwazi ukugcina umcebo 9 kayise esimeni awuthola ukuso. Kwavele kwamcacela bha uMqhapheli ukuthi iyona ndlela le uyise ayeyisebenzisa ukugcina amabhizinisi akhe edlondlobele. UMqapheli wayengahambisani nokuthwala kodwa ukuwohloka kwamabhizinisi kayise kwagcina sekumphoqa ukuthi athathe izinyathelo ezithize. Wazithola ephoqeleke ukuthi agcine evuma ukuhamba ezinyathelweni zikayise. Inyanga kayise okwakufanele imsize ngokuthwala yamtshela ukuthi kufanele athwale ngendodana yakhe enguzinyobulala. Lokhu kwamsanganisa ikhanda kodwa wagcina eqambe amanga wathi akanayo ingane. UMqapheli wacabanga ukuthi uphunyikile kodwa inyanga yagcina itholile ukuthi umsengela ezimithiyo. UMqapheli wazama amasu amaningi okuthi aphume kule nkinga. Ukuhubhuza uhubhu lukabhejane kwadala ukuthi abantu abaningi balahlekelwe izimpilo zabo ngenxa yakhe. Ekugcineni uqunga isibindi uqonda inyanga ukuyoyitshela ukuthi ngeke akwazi ukunikela ngendodana yakhe. Ngenxa yesinqumo sakhe, sithola umndeni wakhe wonke ubhubha usha ungqongqa nemoto. 1.3.3 Inkinsela YaseMgungundlovu 1.3.3.1 Indaba ngamafuphi Lena yinoveli emayelana nobugebengu obuseqophelweni eliphezulu, buhlelwe kahle ngoba benziwa ngumuntu ofundile futhi onesibindi. Le noveli yenzeka ngesikhathi seminyaka yangama-1950, ngesikhathi sombuso kahulumeni wobandlululo. UHulumeni wobandlululo owayephethe ngaleso sikhathi washaya noma wayebeke umthetho wokuthi abantu banciphise imfuyo yabo ngoba ekholelwa ekutheni iqeda amadlelo. Umbhali usivezela umlingiswa omkhulu onguNdebenkulu osuka eMgungundlovu. UNdebenkulu uqola abantu basemakhaya abahloniphekile endaweni yaseNyanyadu bude buduze naseDundee. Inoveli iqala kahle lapho uMnumzane uMkhwanazi waseNyanyadu ethola incwadi evela kuNdebenkulu. Kule ncwadi uNdebenkulu ufaka isicelo sokuzovakashela indawo yaseNyanyadu, ngenhloso yokusiza abanumzane bendawo ukuze bakwazi ukudayisa imfuyo yabo ngamanani afanele. Ekufikeni kwakhe endaweni yaseNyanyadu, uNdebenkulu waba nemihlangano nabanumzane bendawo. Waphinde wathola nethuba elanele lokuthi azibike njengomuntu ofundile futhi ophezile. Wagcina ephumelele ukukhohlisa uMkhwanazi ukuthi amnike izinkomo zakhe ayomdayisela. Ngosuku lokuhanjiswa kwezinkomo, uNdebenkulu uyaboshwa. 1.3.4 Bahlukumezekile Behlakaniphelana Nje 1.3.4.1 Indaba ngamafuphi Kule ndaba engumdlalo umbhali usethulela indikimba yobugebengu noma yokuqola imali kwezinswelaboya ezimbili ezisanda kuphuma ejele, uVelevele noMakhosini. Isu likaVelevele 10 noMakhosini kwakungukuqasha amantombazane amabili ayezokwazi ukungena emzini kaDesmond osanda kuwina ilotho. Isizathu sokuthi bafune ukusebenzisana namantombazane ukuthi babazi kahle ukuthi ayakwazi ukuthonya abantu besilisa, athole imbobo yokwenza konke afuna ukukwenza kulabo bantu. UNingi noZodwa yiwo lama ntombazane aqashwa oVelevele. Nempela, lawa mantombazane akwenza ngempumelelo lokhu ayeqashelwe kona. Bakhiyela uDesmomd nendodana yakhe uMyeza endlini yesisebenzi, uQeda. UNingi waqala ngokuyenga uQeda (isisebenzi sakwa Desmond) wayomvalela lapho uZodwa ayeqashe khona edolobheni. Basebenzisa amanga ukuze bagcine sebefinyelele kwikhompiyutha kaDesmond, lapho angena kwi-akhawunti kaDesmond, aphumelela ngokuthatha imali. Enza iphutha lamantombazane ngokuthi angenzi njengoba babevumelene, wona athatha isinqumo sokufaka imali kwi-akhawunti yabo baphinde bathatha imoto kaDesmond bayozifihla kude buduze nakhona. UVelevele noMakhosini bathola ukuthi lamantombazane abaleke nemali, batheleka kwaDesmond bethi bezolungisa umonakalo. OVelevele bagcina bewabhaqile lamantombazane kodwa bathi besaxoxa bezama ukulungisa indaba yabo yemali baboshwa ngamaphoyisa ayelayelwe inkampani enemishini yokulandela izimoto ezilahlekile. 1.4 Inkinga eholele kulolu cwaningo Ucwaningo oluningi selike lenziwa ngaphambilini mayelana nemibono emiswe ngokobulili etholakala ezincwadini zabafundi emabangeni aphansi naphezulu, nokuthi lokhu kunamthelela muni ezimpilweni zabafundi ngoba konke esikufundayo kuyasakha singabantu (Gooden noGooden, 2001). UNkosi (2013) uthi esikhathini esiningi abalingiswa besilisa bavezwa njengabantu abanamandla amakhulu kunabalingiswa besifazane kanti futhi lawo mandla agqugquzelwa amasiko aphinde agcinwe enjalo ngokusebenzisa udlame kubalingiswa besifazane. Uqhubeka athi abalingiswa besifazane bavezwa njengabantu abangenawo amandla, abangafundile futhi abathembele kubantu besilisa. Imibhalo efana nalena abafundi abayisebenzisa mihla namalanga ezikoleni injengethulusi eligcizelela futhi libhebhethekise imibono emiswe ngokobulili (Gooden noGooden, 2001). UGooden noGooden (2001) baqhuba bathi le mibono emiswe ngokobulili etholakala emibhalweni efundwa ngabafundi inomthelela kwindlela abafundi abazibona ngayo. Naphezu kwalo lonke ulwazi esinalo mayelana nenkinga yemibono emiswe ngokobulili etholakala ezincwadini ezahlukahlukene ezifundwa ngabafundi nokuthi inamthelela muni ekusaseni labafundi, nokuthi namanje abalingiswa besilisa basavezwa benamandla kunabalingiswa besifazane emibhalweni (Plucknette, 2013). Luncane ucwaningo oluke lwenziwa olugxile ekuvezweni kwabalingiswa besifazane njengabantu abanamandla nokuthi 11 lokhu kungaba namthelela muni kubafundi. Lokhu kukhombisa ngokusobala umehluko ngokwenhlalo phakathi kwabantu besilisa nabesifazane, yiwona lo mehluka ovimbela abantu besifazane nabesilisa ekutheni bahlanganyele ngokulinganayo kwezepolitiki, kwezomnotho, kwezenhlalo noma kwezamasiko (uKwatsha, 2009). NgokukaPilcher kanye noWhelehan (2016) esikhathini esiningi abantu besilisa abazuza kakhulu kwimibono emiswe ngokobulili kunabantu besifazane. Kodwa-ke noma kunjalo luncane ucwaningo oluke lwenziwa olugxile ekutheni abalingiswa besifazane bayisebenzisa kanjani imibono emiswe ngokobulili ukuthi balimaze, bahlomule noma bavuselele izimpilo zabanye abalingiswa njengoba kuhlale kuvezwa kubalingiswa besilisa behlomula, belimaza futhi bevuselela izimpilo zabanye ngayo. Sekudlule iminyaka engamashumi amabili nesikhombisa iNingizimu Afrika yazuza inkululeko kodwa ababhali abaningi abakuvezi lokhu emibhalweni esetshenziswa ezikhungweni zemfundo yamabanga aphansi naphakeme namanje. Sesiphila ezweni lentando yeningi lapho wonke umuntu enamalungelo alinganayo, noma kunjalo kusekhona imibhalo noma izincwadi ezisetshenziswa ezikhungweni zemfundo yamabanga aphansi naphezulu ezibhebhethekisa imibono emiswe ngokobulili noma sazi kahle ukuthi iholela ekutheni kubekhona ukungalingani ngokobulili emphakathini (Nkosi, 2013). Ucwaningo lwesimanje lusikhuthaza ukuthi sizame ukuqondisisa ukuthi kungani lokhu kwenzeka. Ngiphakamisa ukuthi ngizohlolisisa ukuthi abalingiswa besifazane bavezwe kanjani futhi basebenzise kanjani imibono emiswe ngokobulili ebekiwe ukulimaza, ukuhlomula noma ukuvuselela izimpilo zabanye ezincwadini zobuciko ezine ezifundwa ngabafundi emabangeni aphakeme (ibanga leshumi neshumi nanye). Ngalokhu ngizobe ngiphenya ukuthi ngabe abalingiswa besifazane bayakwazi nabo ukuthi bazuze ngokusebenzisa imibono emiswe ngokobulili eminye yayo eyayidalelwe ukuthi ibakhiphe inyumbazane. Okokugcina ukuhlolisisa ukuthi izincwadi zobuciko ezizocutshungulwa ezifundwa abafundi ziyaziphakamisa izimiso zomthethosiseko wakulelo ngoba iwona ogqugquzela ukulingana kuleli, nokuthi yini abafundi bamantombazane abayifundayo mayelana nokuvezwa nokusetshenziswa kwemibono emiswe ngokobulili kubalingiswa besifazane. 1.5 Inhlosongqangi yocwaningo Lolu cwaningo luhlose ukuthola ukuthi abalingiswa besifazane bavezwe kanjani ngokwemibono emiswe ngokobulili nokuthi bayisebenzise kanjani imibono emiswe ngokobulili ukulimaza, ukuhlomula okuthile kanye nokuvuselela izimpilo zabanye abalingiswa ezincwadini zobuciko ezifundwa abafundi emabangeni aphakeme (ibanga leshumi kanye neshumi nanye). 12 1.6 Izinhloso zocwaningo Lolu cwaningo luhlose ukufeza lezi zinhloso ezolandelayo.  Ukuphenya ukuthi abalingiswa besilisa nabesifazane bavezwe kanjani ezincwadini zobuciko ezikhethiwe ezifundwa ngabafundi.  Ukucubungula ukuthi abalingiswa besifazane basebenzise kanjani imibono emiswe ngokobulili ukuhlomula, ukulimaza nokuvuselela izimpilo zabanye abalingiswa.  Ukuveza ukuthi izincwadi zobuciko ezikhethiwe zesiZulu ezifundwa abafundi ziyaziphakamisa izimiso zomthethosisekelo wakuleli noma cha.  Ukuphenya nokuqonda ukuthi yini umthelela wokuvezwa nokusetshenziswa kwemibono emiswe ngokobulili engemihle kubalingiswa besifazane ezincwadini zobuciko kubafundi bamantombazane. 1.7 Umbuzongqangi wocwaningo Umbuzongqangi walolu cwaningo: Ngabe abalingiswa besifazane abatholakala ezincwadini zobuciko ezikhethiwe bavezwe kanjani ngokwemibono emiswe ngokobulili, nokuthi bayisebenzise kanjani imibono emiswe ngokobulili ukulimaza, ukuhlomula noma ukuvuselela izimpilo zabanye abalingiswa? 1.8 Imibuzo ezophendulwa ucwaningo Umcwaningi usebenzise le mibuzo elandelayo ukufeza izinhloso zocwaningo kanye nokuthola izimpendulo eziholele ekuphumeleleni kwalolu cwaningo. (a) Bavezwe kanjani abalingiswa besifazane nabesilisa ezincwadini zobuciko ezikhethiwe ezifundwa ngabafundi? (b) Ngabe abalingiswa besifazane abatholakala ezincwadini zobuciko ezikhethiwe bavezwe kanjani ngokwemibono emiswe ngokobulili, nokuthi bayisebenzise kanjani imibono emiswe ngokobulili ukulimaza, ukuhlomula noma ukuvuselela izimpilo zabanye abalingiswa? (c) Izincwadi zesiZulu ezifundwa ngabafundi emabangeni aphakeme ziyaziphakamisa izimiso zomthethosisekelo wakuleli (ziyakugqugquzela ukulinga ngokobulili)? (d) Yini umthelela wokuvezwa nokusetshenziswa kwemibono emiswe ngokobulili engemihle kubalingiswa besifazane ezincwadini zobuciko kubafundi bamantombazane? 13 1.9 Ukubaluleka kocwaningo Lolu cwaningo lubalulekile ngoba luzonikeza indlela ehlukile yokubuka noma yokuhlaziya imibono emiswe ngokobulili etholakala ezincwadini ezifundwa ngabafundi ezikoleni zamabangeni aphakeme. Luzokwenza lokhu ngokuthi luhlolisise ukuthi abalingiswa besifazane nabo bayisebenzisa kanjani imibono emiswe ngokobulili ngoba esikhathini esiningi kugxilwa kubalingiswa besilisa. Lolu cwaningo lubalulekile futhi ngokuthi luzosiza ngokuvula amehlo othisha, abafundi kanye nomnyango wezemfundo mayelana nokuthi izincwadi zobuciko ezifundwa ezikoleni ziqukethe futhi zibhebhethekisa imibono emiswe ngokobulili nomthelela walokhu kubafundi nasemphakathini. Kubalulekile kakhulu ukuthi zihlaziywe izincwadi zobuciko ezifundwa ngabafundi ngoba zingumthombo obalulekile wolwazi kanye nemibono emiswe ngokobulili efundisa abafundi indlela ethile yokucabanga kanye nokuziphatha okuhambelana nobulili obuthile (Sovic noVlasta Hus, 2015). Lolu cwaningo luzokwenza omkhulu umsebenzi emkhakheni wezilimi zase-Afrika ikakhulukazi ngoba asinalo ucwaningo olwanele olubhalwe ngesiZulu. Luzokhuthaza abafundi ukuthi babhale ucwaningo lwabo ngezilimi zabo zase-Afrika. Emkhakheni wezobulili, lolu cwaningo luzosiza abacwaninga ngokungalingani ngokobulili phakathi kwabantu besilisa nabesifane ngokubanika umsusa walokhu. Luzophinde lusize abacwaningi ukuthi bakwazi ukuqhamuka nezindlela ezahlukene zokulwisana nokungalingani ngokobulili okuholela ekutheni kube nodlame olubhekiswe kubantu besifazane nezingane zamantombazane. 1.10 Umklamo wocwaningo Lolu cwaningo lumayelana nemibono emiswe ngokobulili etholakala ezincwadini zobuciko zabafundi abenza ibanga leshumi kanye neshumi nanye esifundweni solimi isiZulu (ulimi lwasekhaya). Izincwadi zobuciko ezizocutshungulwa amanoveli amabili kanye nemidlalo emibili. Lolu cwaningo lugxile ekutheni bavezwe kanjani abalingiswa besifazane nabesilisa ezincwadini zobuciko ezikhethiwe nokuthi abalingiswa besifazane bayisebenzise kanjani le mibono emiswe ngokobulili ukuhlomula, ukulimaza kanye nokuvuselela izimpilo zabanye. Isizathu sokuthi kugxilwe ekutheni abalingiswa besifazane bayisebenzisa kanjani imibono emiswe ngokobulili ukuthi abalingiswa besilisa esikhathini esiningi yibona abazuzayo kule mibono emiswe ngokobulili. Okokugcina lolu cwaningo lugxile ekutheni izincwadi ezikhethiwe ziyaziphakamisa izimiso zomthethosisekelo wakuleli othi wonke umuntu kuleli unamalungelo futhi alinganayo. 14 1.11 Izingqinamba zocwaningo Kulolu cwaningo kuzohlaziywa izincwadi zabafundi ezine zobuciko ezifundwa ezikoleni zamabanga abaphakeme esifundweni solimi IsiZulu (ulimi lwasekhaya). Lezi zincwadi zobuciko zizo hlaziywa ukuze kutholakale ulwazi olusha kodwa okuyothokala kulezi zincwadi ngeke kwenabele kweminye imibhalo noma izincwadi zobuciko zabafundi. Isizathu salokhu ukuthi imiphumela eyotholakala kulolu cwaningo kuyobe kuyimiphumela etholwe ezincwadini zobuciko ezine kuphela. Enye ingqinamba yalolu cwaningo ukuthola izincwadi zobuciko ezibhalwe ngababhali besifazane nabesilisa ukuze kutholakale ulwazi olujulile mayelana nokuthi ababhali besifazane noma abaselisa bayiveza kanjani imibono emiswe ngokobulili. Izincwadi zobuciko ezifundwa ezikoleni zikhethwa nguMnyango wezemfundo eyisisekelo zonke, okusho ukuthi izikole noma othisha abazikhetheli. Okunye okuyingqinamba yalolu cwaningo ukuthi izwe lisabhekene nobhubhane lo khuvethe. Lokhu kwenza kube nzima ukufinyelela ezikoleni ukuze kutholakale ulwazi noma imibono kothisha nabafundi mayelana nemibono emiswe ngokobulili etholakala ezincwadini zobuciko abazisebenzisayo ngenxa yemigomo ebekwe uhulumeni kanye nomnyango wezemfundo. Lokhu kusho ukuthi umnyawo wezemfundo okwamanje awuvumeli abacwaningi ukuthi bazokwenza ucwaningo ezikoleni ngenxa yemigomo ebekwe nguhulumeni. 1.12 IReshinali yocwaningo Lolu cwaningo luhlukile ocwaningweni oluke lwenziwa ngaphambilini mayelana nemibono emiswe ngokobulili etholakala ezincwadini zobuciko. Isizathu salokhu ukuthi lolu cwaningo lugxile ekutheni abalingiswa besifazane bavezwe kanjani nokuthi bayisebenzisa kanjani imibono emiswe ngokobulili ukulimaza, ukuhlomula nokuvuselela impilo yabanye abalingiswa. Ocwaningweni oluningi oluke lwenziwa mayelana nemibono emiswe ngokobulili kugxilwe kubalingiswa besilisa, ukuthi bayisebenzise kanjani imibono emiswe ngokobulili ukuthi bahlale bephezulu ngokwezinga lempilo kunabalingiswa besifazane. Lokhu kusho ukuthi okusha okuzovezwa yilolu cwaningo ukuthi abalingiswa besifazane bayakwazi yini nabo ukusebenzisa imibono emiswe ngokobulili njengabalingiswa besilisa. Kuzovela futhi ukuthi bayisebenzisa kanjani futhi makwenzenjani imibono emiswe ngokobulili. Okunye okuhlukile ngalolu cwaningo ukuthi luzohlolisisa ukuthi izincwadi zobuciko ezifundwa emabangeni aphakeme ziyaziphakamisa izimiso zomthethosisekelo wakuleli. Isizathu salokhu ukuthi sesiphila ezweni lentando yeningi lapho wonke umuntu enamalungelo 15 ngokulinganayo ngokomthethosisekelo. Lokhu kusho ukuthi umthethosisekelo wakuleli udlala indima enkulu ekwenzeni isiqiniseko sokuthi kukhona ukulingana kuleli phakathi kwezakhamuzi zakuleli. Ngalokhu, kuzovela ukuthi izincwadi zobuciko ziyakugqugquzela ukulingana ngokobulili kuleli njengoba kubekiwe kumthethosisekelo noma cha. Okokugcina, ucwaningo oluningi oluke lwenziwa ngaphambili luvezile ukuthi mkhulu umthelela wemibono emiswe ngokobulili etholakala ezincwadini zobuciko kubafundi babafana namantombazane. Lolu cwaningo luzohluka ngokuthi lugxile kubafundi bamantombazane kuphela. Lubheke ukuthi indlela abalingiswa besifazane abavezwe ngayo nendlela abasebenzise ngayo imibono emiswe ngokwemibono emiswe ngokobulili ibafundisani abafundi bamantombazane. 1.13 Ukuhleleka kwezahluko Lolu cwaningo luzoba nezahluko eziyithupha. Isahluko ngasinye sizoqala ngesingeniso lapho kuzoshiwo ukuthi kuzoxoxwa ngani bese siphethe ngokubuyekweza lokhu okuxoxwe ngakho kuleso sahluko. Isahluko 1: Isethulo socwaningo Isahluko sokuqala ilapho kwethulwa khona ucwaningo ngokuthi kuchazwe kabanzi ngesihloko socwaningo. Umcwaningi ungenise ucwaningo ngokuthi achaze ukuthi iyini imibono emiswe ngokubulili nezinhlobo zakhona ezahlukahlukene. Uphinde waveza ukuthi ucwaningo lubheke imibono emiswe ngokobulili etholakala ezincwadini zobuciko zabafundi bebanga leshumi kanye neshumi nanye. Umcwaningi uphinde wachaza kabanzi ngesitatimende senkinga esiholele ekutheni kuvele inkinga lolu cwaningo elizama ukuyixazulula, izinhloso zocwaningo, imibuzo ezophendulwa ucwaningo, umklamo wocwaningo, izingqinamba zocwaningo umcwaningi ahlangabezane nazo kanye nokuthi lolu cwaningo lubaluleke ngani. Isahluko 2: Ukubuyekezwa kwemibhalo namacebo Esahlukweni sesibili kubuyekezwe imibhalo noma izinhlobo zocwaningo ezake zenziwa ngaphambili ezimayelana nemibono emiswe ngokobulili etholakala emibhalweni efundwa abafundi ezikoleni nakwezinye izindawo lapho abafundi befunda khona ngale mibono. Umcwaningi ugxile ocwaningweni olake lwenziwa olumayelana nemibono emiswe ngokobulili etholakala emakhaya, emibhalweni efundwa emabangeni aphansi, aphezulu, nakwezinye izifundo, kothisha ezikoleni, nasezinkundleni zokuxhumanana noma komabonakude. 16 Isahluko 3: Injulalwazi yocwaningo nezindlela zokwenza ucwaningo Esahlukweni sesithathu umcwaningi wethula wonke amasu nezindlela azilandelile uma enza ucwaningo kwaze kwafinyelela ekutheni kufezeke izinhloso futhi kuphenduleke imibuzo yalolu cwaningo. Umcwaningi uzokwethula injulalwazi yocwaningo ayiqokile eyisisekelo socwaningo. Umcwaningi uzoveza ipharadaymu ayiqokile kanye nesampula yocwaningo. Uzophinde aveze amathuluzi okuhlaziya ulwazi azosetshenziswa nokuthi azosetshenziswa kanjani Isahluko 4: Ukwethulwa nokuhlaziywa kolwazi Ukuvezwa nokusetshenziswa kwemibono emiswe ngokobulili Kulesi sahluko umcwaningi uzokwethula ulwazi alutholile ngesikhathi enza lolu cwaningo. Umcwaningi uzohlaziya ulwazi aveze ukuthi abalingiswa besilisa nabesifazane bavezwe kanjani encwadini yobuciko ngayinye ekhethiwe. Uzophinde ahlaziye ulwazi aveze ukuthi abalingiswa besifazane encwadini yobuciko ngayinye bayisebenzise kanjani imibono emiswe ngokobulili ukuhlomula okuthile, ukulimaza nokuvuselela impilo yabanye abalingiswa. Isahluko 5: Ukwethulwa nokuhlaziywa kolwazi Ukugqugquzelwa kanye nomthelela wemibono emiswe ngokobulili Kulesi sahluko umcwaningi uzoqhubeka ngokwethula ulwazi alutholile ngesikhathi enza lolu cwaningo. Umcwaningi uzohlaziya ulwazi aveze ukuthi imibhalo yobuciko ekhethiwe iyaziphakamisa izimiso zomthethosisekelo wakuleli noma cha. Umcwaningi uzophinde aveze umthelela wokuvezwa kwabalingiswa besifazane ngokwemibono emiswe ngokobulili kanye nendlela abasebenzisa ngayo le mibono kubafundi bamantombazane. Isahluko 6: Isiphetho neziphakamiso Lesi sahluko sizophetha lolu cwaningo, ngokufingqa okutholakele ezahlukweni zonke. Umcwaningi uzokwethule iziphakamiso kanye nezincomo ezivelile ngesikhathi enza lolu ucwaningo. Okokugcina, umcwaningi uzokwethula isiphetho asonge ucwaningo lonke. 1.14 Isiphetho Kulesi sahluko sokuqala socwaningo, kwethulwe ucwaningo kwachazwa kafushane ngesihloko kusendlalelo nomsusa walolu cwaningo. Kwethulwe inkinga eholele ekutheni kwenziwe lolu cwaningo. Kuphinde kwethulwa izinhloso ezizofezwa yilolu cwaningo, imibuzo emine ezophendulwa ucwaningo kanye nokuthi lubaluleke ngani lolu cwaningo. 17 Okunye okuphinde kwavezwa kulesi sahluko umklamo wocwaningo, ireshinali yocwaningo kanye nezigqinamba zocwaningo. Kuvelile nokuthi kuzosetshenzisa ziphi izincwadi zobuciko nokuthi kungani kukhethwe zona. Isahluko esilandelayo sizokwethula ukubuyekezwa kwemibhalo emayelana nemibono emiswe ngokobulili etholakala ezindaweni noma ezintweni ezahlukahlukene lapho abafundi befunda ngayo le mibono emiswe ngokobulili. Kuzogxilwa kongoti noma abacwaningi ababhale ngemibono etholakala emakhaya, ezincwadini zabafundi emabangeni aphansi, emabangeni aphezulu, kwezinye izifundo, kothisha, ezinkundleni zokuxhumana kanye nakomabonakude. 18 ISAHLUKO SESIBILI UKUBUYEKEZWA KWEMIBHALO NAMACEBO 2.0 Isingeniso Kulesi sahluko kuzovezwa izinhlobo zocwaningo ezake zenziwa ngaphambilini ezimayelana nemibono emiswe ngokobulili etholakala emakhaya, ezincwadini zabafundi emabangeni aphansi, emabangeni aphezulu, kwezinye izifundo, kothisha ezikoleni, ezinkundleni zokuxhumana kanye nakomabonakude. Lokhu kuzoveza ugebe oludale ukuthi kwenziwe lolu cwaningo. Okokugcina umcwaningi uzoxoxa ngalokhu okuzovezwa yilolu cwaningo. 2.1 Ukubuyekezwa kwemibhalo efundiwe NgokukaKnopf (2006) ukubuyekezwa kwemibhalo uma kwenziwa ucwaningo kubandakanya izakhi ezimbili ezisemqoka. Okokuqala kufanele ngamafuphi umcwaningi afingqe imibhalo yocwaningo elake lenziwa ngaphambili mayelana nesihloko esicwaningwayo (Knopf, 2006:127). Okwesibili ukubuyekezwa kwemibhalo kufanele kufinyelele esiphethweni mayelana nokuthi ucwaningo olwenziwa ngaphambilini ngesihloko esincwaningwayo kwacwaningwa kwagcinwa kuphi nokuthi ikuphi okungathintwanga ngaleso sihloko (Knopf, 2006). Uqhuba athi kufanele umcwaningi aveze umbono noma izahlulelo zakhe mayelana nokuthi yini elungile, yini engalungile, yini engaphelele nokuthi yini engaveziwe ocwaningweni noma emibhalweni ebuyekezwayo. NgokukaRandolph (2009) Umcwaningi akakwazi ukwenza ucwaningo olusemqoka ngaphambi kokuthi aqondisise kuqala izinhlobo zocwaningo ezake zenziwa ngaphambilini ngaleso sihloko acwaninga ngaso. USnyder (2019) ufakazela uRandolph (2009) ngokuthi kubalulekile ukubuyekezwa kwemibhalo ngoba lonke ucwaningo lususelwa kulwazi noma ocwaningweni olake lwenziwa ngaphambilini. UCronin, noRyan kanye noCoughlan (2008) bathi ukuqondisisa imibhalo eyake yenziwa ngaphambilini ngesihloko esithile kuyasiza ngoba kuveza lokho osekuvele kwenziwe ukuze umcwaningi engachithi isikhathi ecwaninga into esikhona. Okunye okusiza ngakho ukubuyekezwa kwemibhalo ukuthi umcwaningi angathola amasu noma imibono angayisebenzisa ocwaningweni lwakhe nokuthi abone ukuthi inkinga esadinga ukuxazululwa ikuphi (Randolph, 2009). Kubalulekile kakhulu ukubuyekezwa kwemibhalo ngaphambi kokuthi kwenziwe ucwaningo, lokhu kufakazelwa uRowley kanye noSlack (2004:32) ngokuthi: 19 Literature reviews are, then, important in: • supporting the identification of a research topic, question or hypothesis; • identifying the literature to which the research will make a contribution, and contextualising the research within that literature; • building an understanding of theoretical concepts and terminology; • facilitating the building of a bibliography or list of the sources that have been consulted; • suggesting research methods that might be useful; and in, • analysing and interpreting results. Okuhunyushwa ngokuthi: Ukubuyekezwa kwemibhalo, ngakho-ke, kubalulekile ngokuthi:  kuyaseka ekutholeni isihloko socwaningo, umbuzo noma umbono;  ukukhomba imibhalo lapho ucwaningo luzofaka isandla khona, kanye nokuthola indawo lapho ucwaningo lungena khona;  ukwakha ukuqondisisa kwemibono yenjulalwazi kanye namagama;  ukwenza lula ukwakhiwa kohlu lwemithombo esetshenzisiwe;  ukuphakamisa izindlela zokwenza ucwaningo ezingaba wusizo;  ukuhlaziya nokuhumusha imiphumela. Lokhu kuchaza ukuthi kuningi okutholakala ngobuyekeza imibhalo okungasiza abacwaningi ekwenzeni ucwaningo lwabo lube yimpumelelo. Ngokubuyekezwa kwemibhalo, umcwaningi angathola isihloko socwaningo, imibuzo esadinga ukuphendulwa, izindlela angazisebenzisa ocwaningweni lakhe ukuze lube yimpumelelo, njengokukhetha isampula yocwaningo, izindlela zokuqoqa ulwazi, nokuthola ukuthi iyiphi injulalwazi ehambelana nocwaningo alenzayo (Rowley Kanye noSlack, 2004). Lokhu singaphinde sisho ukuthi kuyasiza ngokonga isikhathi abacwaningi abasichithayo befuna injulalwazi, izindlela zokuqoqa ulwazi kanye nokunye okufanele noma okuhambelela nocwaningo abalenzayo. 2.1.1 Imibono emiswe ngokobulili emakhaya noma emndenini. Imibono emiswe ngokobulili akusiyo into abafundi abayifunda esikoleni kuphela kodwa iqala emakhaya lapho abazali bethengela izingane zabo izingubo zokugqoka, amathoyizi, izincwadi 20 ezithile ngokuhlukana kobulili bezingane zabo (Our Watch, 2018). Izingane zamantombazane esikhathini esiningi zithengelwa izingubo zokugqoka ezinombala ombovana, onodoli, zithengelwe izincwadi noma zibukiswe imibukiso ebonisa inkosazane ethembele kwinkosana ethile ukuthi isindise impilo yayo. Izingane zabafana ngakolunye uhlangothi zithengelwa izingubo ezinombala ohlukile kunowamantombazane, amathoyizi ezimoto nezibhamu (Our Watch, 2018). UCompenni (1999) uqhuba athi abazali bangabantu ababalulekile kakhulu ezinganeni zabo ngoba babukela kubo, okusho ukuthi badlala indima enkulu ekulungiseleleni izingane zabo mayelana nokuthi kusho ukuthini ukuba ngumuntu wesifazane noma wesilisa emphakathini ngokudlulisa imibono emiswe ngokobulili. UHeleman kanye noRalete (2016) benza ucwaningo kuleli lapho behlolisisa ukuthi imibono emiswe ngokobulili emibi ikhiqizwa kanjani emindenini eyahlukahlukene. Isizathu esenza ukuthi benze lolu cwaningo ukuthi imindeni isikhonjwe njengendawo lapho imibono emiswe ngokobulili yenziwa khona futhi izingane ziyifunda khona kuqala (Helemen kanye noRatele, 2016). Ucwaningo lwenziwa emindenini eyishumi nesishiyagalombili eKapa eqhamuka ezinhlangeni ezahlukene futhi engalingani ngokwezinga lomnotho. Bathola ukuthi emindenini eminingi bafundisa izingane zabo ukuthi abantu besilisa nabesifazane abafani futhi banezikhundla ezahlukene emndenini. Izingane zamantombazane zifundiswa ukuba ngabanakekeli, ezabafana zifundiswa ukuthi zingabahlinzeki abaqondisa izigwegwe futhi bayiziphathimandla emndenini. Okokugcina baphakamisa ukuthi kubaluleke kakhulu ukukhuthaza ukulingana ngokobulili emakhaya ukuze kuphazamise imikhuba enobudlova nobungozi bezocansi kubantu besifazane emphakathini. Lolu cwaningo lukhombisa ngokusobala ukuthi zithi ziqala nje izingane esikoleni emabangeni aphansi zisuke sezazi ukuthi kusho ukuthini ukuba yintombazane noma umfana ngenxa yemfundiso abayithola ekhaya. UHammal (2019) uyakufakazela ukuthi abazali badlala indima enkulu ekufundiseni izingane zabo ngemibono emiswe ngokobulili ngaphambi kokuthi zingene ezikoleni. UHammal (2019:6) ucaphune okushiwo uEndendijk kanye nabanye (2013) mayelana nezizathu esanza abazali babhebhethekise imibono emiswe ngokobulili, ngoba baveza ukuthi: Several studies have shown that child gender stereotypes typically develop within the family based on being exposed to parental gender stereotypes. In addition, parenting during early and middle childhood is known for having a direct impact on us as adults, thus, we as adults tend to mirror what we got exposed to in our earlier childhood. 21 Okuhunyushwa ngokuthi: Ucwaningo oluningi lukhombisile ukuthi imibono emiswe ngokobulili ezinganeni yakheka noma ifundwa emindenini kubazali Ngaphezu kwalokho, indlela ekukhuliswa ngayo ingane isencane yaziwa ngokuba nomthelela othile uma isindala, ngakho-ke, njengabantu abadala sijwayele ukulingisa esakufunda ebuntwaneni. Lokhu kuchaza ukuthi isizathu esenza ukuthi abazali bafundise izingane zabo imibono emiswe ngokobulili emakhaya ukuthi indlela nabo abakhuliswa ngayo. Okusho ukuthi bandlulisa imibono emiswe ngokobulili njengoba yandluliselwa kubona nabo ngabazali babo. Ngokubona kwami kusho ukuthi uma abazali bengashayi phansi ngonyawo emindenini yabo eyahlukahlukene, bathi ngeke bafundise izingane zabo imibono emiswe ngokobulili, kusho ukuthi isazoqhubeka. UCampenni (1999) wenza ucwaningo lapho ehlolisisa ukuthi abazali kanye nabantu ekungesibo abazali bayisebenzisa kanjani imibono emiswe ngokobulili uma bethengela izingane zabo amathoyizi nomthelela walokho. Bonke abantu ababe yingxenye yalolu cwaningo banikwa uhlu lwamathoyizi kwathiwa abakhethe ukuthi yimaphi awabafana nawamantombazane. Wathola ukuthi amathoyizi amaningi abawakhethele amantombazane kwakungonodoli nezinto zasendlini, abafana bakhethelwa izimoto, izikhali kanye nezilwane. Lolu cwaningo lukhombisa ngokusobala ukuthi abazali banesandla ekutheni ibhebhetheke imibono emiswe ngokobulili ngokuthengela izingane zabo amathoyizi athile, ngokwenza lokhu basuke bathumela umyalezo ezingeneni zabo mayelana ngokuziphatha nokuthi yini umuntu wesilisa noma wesifazane angayenza uma esekhulile emphakathini. Singaphinde sisho ukuthi ngokukhethela izingane amathoyizi athile abazali basuke belungiselelela noma befundisa izingane zabo mayelana nezindima okufanele bazidlale uma sebekhulile. Isibonelo, ngokuthengela ingane yentombazane onodoli namanye amathoyizi ezinto sazendlini kusho ukuthi ilungiselelwa ukuthi inakekele ikhaya noma umndeni futhi ibe umzali oqotho ezinganeni zayo uma isikhulile. 2.1.2 Imibono emiswe ngokobulili etholakala ezincwadini zabafundi ezikoleni zamabanga aphansi. NgokukaCekiso (2013) udaba olumayelana nezinkinga ezihambelana nokungalingani ngokobulili kanye nokuphakanyiswa kwabantu besifazane sekukhulunyiwe kakhulu ezinkundleni eziningi okubalwa kuzo i-Euroupean Union kanye neUnited Nations Educational 22 Scientific and Cultural Organisation (UNESCO). Uqhuba athi lokhu kufana nokuthela amanzi emhlane wedada ngoba uma kubhekwa izincwadi ezifundwa ngabafundi emabangeni aphansi kuleli zisaqukethe imibono emiswe ngokobulili. Uphinde athi lokhu kuyamangaza ukuthi kungani izincwadi zezingane zingaphakamisi ukulingana ngokobilili njengoba kubekiwe kumthethosiseko wakuleli futhi ngoba indlela abantu besifazane abaphila ngayo ayisafani nasendulo futhi kuningi osekushintshile. UCekiso (2013) ungomunye wabacwaningi abenza ucwaningo lapho behlolisisa imibono emiswe ngokobulili ezincwadini zobuciko ezifundwa abafundi emabangeni aphansi. Wenza ucwaningo lapho ayehlolisisa imibono emiswe ngokobulili etholakala ezinganekwaneni zesiNgisi nezesiXhosa ngenhloso yokuqwashisa abantu mayelana nezinkinga ezihambelana nemibono emiswe ngokobulili. Izinganekwane zesiXhosa nezesiNgisi ezacutshungulwa izihloko zakhona zithi Unoqanda, Untonganayentsimbi, Cindarella kanye nethi-Snow-White and the seven dwarfs. Wathola ukuthi kuzo zonke izinganekwane ezazicutshungulwa abalingiswa besilisa nabesifazane babevezwe ngendlela engafani futhi engalingani. Abalingiswa besifazane babevezwe njengabantu ababuthakathaka, abanakekela ikhaya futhi abalinde abantu besilisa ukuthi babasize kodwa abalingiswa besilisa bavezwe njengabantu abanamandla, abahlakaniphile futhi abahlala besiza abalingiswa besifazane (Cekiso, 2013). Uqhuba athi lokhu kunomthelela omubi kubafundi abasafunda ukufunda emabangeni aphansi ngoba abafana bakhula becabanga ukuthi banelungelo lokuthi batshele amantombazane ukuthi benzeni futhi bathobele umthetho wabo. Izincwadi zobuciko eziningi ezifundwa ezikoleni zamabanga aphansi njengezinganekwane zingasetshenziswa ukulwisana nokungalingani ngokobulili kanye nodlame olubhekiswe kubantu besifazane nezingane. Lokhu kufakazelwa ucwaningo elenziwa uCekiso (2015) lapho wayephenya ngemibono emiswe ngokobulili etholakala ezinganekwaneni eholela ekutheni kube nodlame olubhekiswe kubantu besifazane namantombazane amancane, nokuthi zingasetshenziswa kanjani emabangeni aphansi ukulwisana nodlame olubhekiswe kubantu besifazane nezingane. Kulolu cwaningo kwacutshungulwa izinganekwane ezine ezidumile futhi ezisetshenziswa kakhulu emabangeni aphansi. Izihloko zalezo zinganekwane zithi: uCinderella, uSnow-White and the Seven Dwarfs, Unonqana kanye Untonganayentsimbi. Wathola ukuthi kuzo zonke izinganekwane ezacutshungulwa zaziqukethe imibono emiswe ngokobulili. Abalingiswa besifazane bavezwe njengabantu ababuthakathaka futhi abaphansi okwenza kube lula ukuthi balawulwe ngabantu besilisa (Cekiso, 2015). Abalingiswa besilisa 23 bavezwe njengabahlinzeki, abasindisi babantu besifazane, behlakaniphile futhi benolaka (Cekiso, 2015). UCekiso (2015) ocwaningweni lakhe wathola ukuthi abafundi emabangeni aphansi basebungozini ngenxa yemibono emiswe ngokobulili ngoba basuke bengakakwazi ukucabanga bajule kuleli zinga futhi nokuhlukanisa phakathi kokulungile nokungalungile abafunda ngakho ezincwadini zobuciko. Waphakamisa ukuthi othisha kufanele bafundise abafundi ukuthi bacabange bajule ukuze bakwazi ukuthi bahlaziye izincwadi zobuciko abazifundayo. Waphinda waphakamisa ukuthi othisha kufanele bafundise abafundi ukuthi bakwazi ukuhlukanisa phakathi kokulungile nokungalungile kulokhu abafunda ngakho ezincwadini zobuciko. Ngokwenza njalo kothisha abafundi bazokwazi ukuthi uma kukhona umlingiswa ohlukunyezwayo ngendlela ethile encwadini yobuciko abayifundayo basho ukuthi leso senzo asilungile futhi bachaze ukuthi kungani besho njalo. Imibono emiswe ngokobulili iyatholakala nakwamanye amazwe ezwenikazi i-Afrika. Lokhu kufakazelwa ucwaningo elenziwa ezweni lase-Kenya lapho kwakucwaningwa ngemibono emiswe ngokobulili etholakala ezincwadini zabafundi emabangeni aphansi, ukuthi inamthelela muni kulokhu abafundi abafuna ukuba yikho kusasa (uMburu kanye noNyagah, 2012). Kulolu cwaningo kwacutshungulwa izincwadi ezingamashumi amane ezifundwa emabangeni aphansi kuhlaziywa imibono emiswe ngokobulili, kwenziwa inhlolokhono kothisha abayishumi nesishiyagalombili kanye nabafundi abayishumi nesithupha. UMburu kanye noNyagah (2012) bathola ukuthi abalingiswa besifazane bavezwe njengabantu abanakekela amakhaya bakhulise izingane, abesilisa bavezwe njengabantu abasebenzayo, abasezikhundleni eziphezulu futhi abathatha izinqumo ezibalulekile. Baqhuba bathi lokhu kunomethelela omubi ezinganeni zamantombazane ngoba zikhula zingazi ukuthi zifuna ukuba yini kusasa ngoba ezincwadini abazifundayo abekho noma bancane abalingiswa besifazane ababukela kubona. 2.1.3 Imibono emiswe ngokobulili etholakala ezincwadini zabafundi ezikoleni zamabanga aphakeme. Imibono emiswe ngokobulili ayitholakali emakhaya, emphakathini, noma ezincwadini zobuciko ezifundwa ezikoleni zamabanga aphansi kuphela kodwa nasezincwadini zobuciko ezifundwa ezikoleni zamabanga aphakeme. UNkosi (2013) wenza ucwaningo lapho ehlola imibono emiswe ngokobulili ezincwadini zabafundi abafunda isiZulu ulimi lwasekhaya esikoleni samabanga aphakeme. Wathola ukuthi cishe zonke izincwadi zabafundi ezishicilelwe ngemuva nangaphambili kwenkathi yobandlululo ziqukethe imibono emiswe ngokobulili. 24 Isibonelo, ezincwadini eziningi abalingiswa besilisa bavezwe njengabantu abafundile nabaphakeme emakhaya, emphakathini kanye nalapho besebenza khona. Abalingiswa besifazane ngakolunye uhlangothi bavezwe njengabantu abahle abangafundile abancike kubantu besilisa ukuze baphumelele empilweni. UCekiso (2013) uthi akulungile ukusebenzisa ubuhle kwabantu besifazane njengokuphela kwento enhle futhi eyingqayizivele ngabo uma kuqhathaniswa nokuphakama noma ukuba namandla kwabalingiswa besilisa. Uthi lokhu kudala ukuthi amantombazane asemancane akhule ecabanga ukuthi ubuhle iyonandlela yokuphumelela empilweni. Izihloko zezincwadi zobuciko ezacutshungulwa uNkosi (2013) zithi: Kwake kwaba nje (1997), Ingwijikhwebu (1998), Ngaze Ngazenza (2000), Kungasa Ngifile (2000), Umthathe Uzala Umlotha (2004) kanye nendaba emfushane ethi: Kazi Uyothini uSamkelo-Singadlala Abantu (2004). Abanye abacwaningi abagcinanga ngokubheka ukuthi ikhona imibono emiswe ngokobulili ezincwadini zobuciko ezifundwa ngabafundi kodwa baphinde baphenya ngendlela ababhali besilisa nabesifazane abaveza ngayo imibono emiswe ngokobulili nokuthi ukhona umehluko. UPeter (2010) wenza ucwaningo lapho ephenya ngokuvezwa kwabalingiswa besifazane ezincwadini zobuciko (Imidlalo) ezibhalwe ngesiXhosa ngababhali besilisa. Wathola ukuthi ezincwadini zobuciko eziyisithupha ezacutshungulwa ezibhalwe ababhali besilisa abalingiswa besifazane babevezwe kabi, kungabantu abaphansi ngokwezinga lempilo, benakekela emakhaya futhi bethembele kubalingiswa besilisa. NoMzoneli-Makhwaza (2016) wenza ucwaningo lapho ephenya ngokuvezwa kwabalingiswa besifazane ezincwadini zobuciko zesiZulu ezibhalwe ababhali besilisa ezishicilelwe ngemuva nangaphambili kobandlululo kuleli. Wathola ukuthi indlela ekuvezwe ngayo abalingiswa besifazane ezincwadini zobuciko ezicutshunguliwe isafana, okusho ukuthi abalingiswa besifazane basavezwa njengabantu abaphansi ngokwezinga lempilo futhi ababuthakathaka noma sesiphila ezweni lentando yeningi lapho wonke umuntu enamalungelo alinganayo. Izihloko zezincwadi zobuciko ezacutshungulwa uPeter (2010) zithi: Inzonzobila (1991), Inene Nasi Isibhozo (1992), UThembisa NoMakhaya (2003), Umkhonto KaTshiwo (1985), Izinto Zimana Ukwenzeka (2001) kanye nethi Buzani KuBawo (1987). UMncube (2006) wenza ucwaningo lapho ehlolisisa ukuthi imibhalo yobuciko yesiZulu efundwa ezikoleni zamabanga aphakene inamthelela muni ekubhebhethekiseni imibono emiswe ngokobulili. Wathola ukuthi eziyishumi kweyishumi nanye izincwadi zobuciko 25 ebezicutshungulwa, abalingiswa besilisa nabesifazane bavezwe balandela imibono emiswe ngokobulili, okusho ukuthi izincwadi zobuciko eziningi ezifundwa ezikoleni ziyayigqugquzela imibono emiswe ngokobulili kubafundi. UNtshangase (2018) wenza ucwaningo lapho ebheke ukuthi abalingiswa besilisa bayisebenzisa kanjani imibono emiswe ukubhidliza noma ukuvuselela impilo yabalingiswa besifazane encwadini ethi Uthando Lungumanqoba. Wathola ukuthi abalingiswa besilisa banawo amandla wokwakha noma wokubhidliza impilo yabalingiswa besifazane encwadini ebicutshungulwa. Ngalokhu lolu cwaningo luhlose ukuhlolisisa ukuthi abalingiswa besifazane bona bayisebenzisa kanjani imibono emiswe ngokobulili ukulimaza, ukuhlomula okuthile noma ukuvuselela impilo yabanye abalingiswa futhi kuyabasebenzela yini ukusebenzisa le mibono emiswe ngokobulili noma cha. Izihloko zezincwadi zobuciko ezacutshungulwa nguMncube (2006) zithi: Uphuya WaseMshwathi (1991), Impi Yabomdabu Isethunjini (2004), Mubi Umakhelwane (2005), Umthathe Uzala Umlotha (2004), Ngaze Ngazenza (2000), Ingwijikhwebu (1998), Singadlala Abantu (2004), Kwake Kwaba Nje (1997), Mntanami! Mntanami! (1992), Aphelile Agambaqa (2000) kanye nethi Kungasa Ngifile (2002) 2.1.4 Imibono emiswe ngokobulili etholakala ezincwadini zesifundo soMlando kanye neSayensi (kwezinye izifundo). Imibono emiswe ngokobulili ayigcini ngokutholakala ezifundweni zolimi kuphela ezikoleni kodwa nakwezinye izifundo ekungasizo ezolimi. USchoeman (2009) wacwaninga ngokuvezwa kwabantu besifazane esifundweni somlando (History) ebangeni leshumi emabhukwini okufundisa. Wenza lokhu ngokuqhathanisa izithombe ezibonisa abantu besifazane kanye nabesilisa nokuthi lamabhuku okufundisa ayahambelana yini nalokhu okugqugquzelwa umthethosisekelo waseNingizimu Afrika. Wathola ukuthi izincwadi ezishicilelwe ngemuva konyaka ka-1994 azikhombisi ukuthi sesiphila ezweni lentando yeningi lapho wonke umuntu enamalungelo ngokulinganayo. Uqhuba athi noma kuthiwa abantu besifazane babengekho makuliwa izimpi kulwelwa inkululeko kodwa inkulu indima noma iqhaza abalidlala kwinkululeko esesinayo namuhlanje ngalokho nabo kufanele bavezwe ngokwanele ezincwadini zabafundi. Ukuvezwa kakhulu kwabantu besifazane kuzosisa abafundi bamantombazane ukuthi nabo babe nabantu besifazane ababukela kubo futhi abaziqhenyayo ngabo. Ukulingisa indlela abalingiswa besifazane abavezwe ngayo ezincwadini noma emabhukweini okufunda esifundweni somlando uSchoeman (2009:553) uphakamisa ukuthi: 26 Simply to legislate that woman in history is an important component of school History will not change classroom practice. History teachers need support with regard to how, using the recently published school History textbooks, they can ensure that women’s experiences, so long neglected in the historical record, can be incorporated effectively into their classroom teaching. Okuhunyushwa ngokuthi: Ukuthi kumane kushaywe umthetho wokuthi umuntu wesifazane ubalulekile emlandweni ofundwa ezikoleni ngeke kushintshe indlela okwenziwa ngayo ekilasini. Othisha besifundo somlando badinga ukwesekwa maqondana nokuthi basebenzise kanjani izincwadi zesikole ezisanda kushicilelwa zomlando, baqinisekise ukuthi amaqhaza abanjwa ngabantu besifazane osekuyisikhathi eside enganakwa emarekhodini omlando, bayawafaka kahle uma befundisa ekilasini. Lokhu kusho ukuthi othisha bangasiza ekwenzeni isiqiniseko sokuthi abafundi bayafunda futhi babenolwazi mayelana neqhaza elabanjwa ngabantu besifazane emlandweni wakuleli. Ngokwenza lokhu kuyosiza abafundi bamantombazane ukuthi babe nabantu ababukela kubona futhi abangafisa ukufana nabo. Okokugcina singasho ukuthi kungafundisa bonke abafundi ngamandla kanye nobuhlakani babantu besifazane ekulwisaneni nobandlululo kanye nokukhishwa inyumbazane kuleli. Isibonelo, ukufundisa abafundi ukuthi kungani kuthiwa uNtulikazi inyanga yabantu besifazane kuleli. Abafundi bangafunda ukuthi abantu besifazane babamba elikhulu iqhaza ekukhululeni iNingizimu Afrika kubandlululo ngokuthi babhikishela umthetho wokuthi bahlale bephethe omazisi (Sutherland kanye noAdendorff, 2014). UGasant (2011) wenza ucwaningo lapho ehlola imibono emiswe ngokobulili ezifundweni zesayensi ebangeni lesikhombisa ukuya ebangeni lesishiyagalombili nokuthi abafundi kanye nabanye abantu bacabangani ngezifundo zesayensi. Lolu cwaningo lwenzelwa eKapa futhi lwalubandakanya abafundi abangamakhulu ayisithupha abenza izifundo zesayensi kanye nothisha babo. Abafundi nothisha babuzwa imibuzo mayelana nokuthi izifundo zesayensi bacanga ukuthi kufanele zenziwa abafana noma amantombazane. Wathola ukuthi ngenxa yemibono emiswe ngokobulili etholakala emphakathini, emindenini, ezikoleni kanye nasezinkundleni zokuxhumana abafundi kanye nabazali bathi bacabanga ukuthi izifundo zesayensi kufanele zenziwe abafundi babafana. Uqhuba athi lokhu kunomthelela omubi kwinani nasekusebenzeni kwabafundi bamantombazane nabafana ezifundweni zesayensi. 27 Inani lamantombazane wathola ukuthi lincane uma liqhathaniswa nelabafana ezifundweni zesayensi ezikoleni futhi akugcini lapho ngoba nasezikhungweni zemfundo ephakame kunjalo. Okusho ukuthi uma bebancane abafundi bamantombazane abenza izifundo zesayinsi ezikoleni kusho ukuthi nasezikhungweni zemfundo ephakeme bancane futhi nabasebenza emkhakheni eyahlukahlukene yezesayensi bancane (Gasant, 2011). 2.1.5 Imibono emiswe ngokobulili etholakala kothisha ezikoleni. Othisha ezikoleni bangabanye babantu abanesandla ekubhebhethekeni kwemibono emiswe ngokobulili kodwa esikhathini esiningi kuya ngokuthi abanye bakhuliswa kanjani noma isipiliyoni abanaso mayelana nemibono emiswe ngokobulili (Nsuntsha, 2016). UNsuntsha (2016) wenza ucwaningo lapho ephenya ngemibono emiswe ngokobulili kanye nesipiliyoni sothisha abafundisa isifundo sesayensi (Physical Science) mayelana nemibono emiswe ngokobulili. Wayephenya mayelana nomthelela noma indima edlalwa yile mibono emiswe ngokobulili ezimpilweni zothisha nendlela abafundisa ngayo. Wathola ukuthi othisha badlala indima enkulu ekubhebhethekeni kwemibono emiswe ngokobulili ikakhulukazi labo abakhula bezungezwe yiyo le mibono, ngokucwasa abafundi ngokobulili okuholela ekutheni abafundi bamantombazane bayeke isifundo sesayensi ngoba othisha bethi lesi sifundo kufanele senziwe ngabafana. Lokhu akugcini ngokuba nomthelela omubi kubafundi bamantombazane emabangeni aphezulu kuphela kodwa nasezikhungweni zemfundo ephakeme, lokhu kushiwo ngoba inani labantu besilisa liningi ezifundweni zobunjiniyela nezesayensi uma liqhathaniswa nelabantu besifazane (Gasant, 2011). Imibono emiswe ngokobulili idlala indima enkulu empilweni yomuntu ngoba inesendla kwindlela umuntu enza ngayo izinto noma izinqumo azithathayo (Kulik (1999). Lokhu kusho ukuthi othisha abanemibono emiswe ngokobulili indlela abanza ngayo esikoleni noma izinqumo abazithathayo mayelana nabafundi bantombazane noma babafana zilawulwa ukuthi banemibono emiswe ngokobulili noma cha. UMwamwenda (2011) wenza ucwaningo lapho ehlola imibono emiswe ngokobulili kothisha kuleli e-Eastern Cape. Lolu cwaningo lwalubandakanya othisha abangashumi ayisithupha nanhlanu basezikoleni zamabanga aphekeme. Othisha banikwa uhlu lwemibuzo emayelana nemibono emiswe ngokobulili ebhekiswe kubufundi bamantombaze kanye nabafana. Wathola ukuthi ezimpendulweni zothisha ukuthi babona ngathi noma bacabanga ukuthi abafundi bamantombazane benza kahle uma kuza ekufundeni, ekuphekeni, ekukhulumeni nasekudanseni. Bathi abafundi babafana bona benza kahle kwezemidlalo, ezifundweni zezibalo nezesayensi (Mwamwenda, 2011). Izimpendulo zothisha kulolu cwaningo zaveza ngokusobala ukuthi othisha abaningi e-Eastern 28 Cape banemibono emiswe ngokobulili ngoba indlela ababuka noma abacabanga ngayo ngabafundi bamantombazane kanye nabafana ayifani ngenxa yemibono emiswe ngokobulili abanayo ngabo. Uma othisha indlela ababuka noma abacabanga ngayo ngabafundi babo ingafani kusho ukuthi indlela ababaphatha ngayo ayifani. 2.1.6 Imibono emiswe ngokobulili komabonakude nasezinkundleni zokuxhumana. Isikhathi esesiphila kuso sesishintshile abafundi abasagcini ngokuthola ulwazi ezincwadini noma esikoleni, bayaluthola ulwazi komabonakude, emsakazweni nasezinkundleni zokuxhumana ezahlukahlukene. NgokukaHoltzhausen, noJordaan kanye noNorth (2011) ucwaningo olwenziwa kwamanye amazwe luyaveza ukuthi indlela abantu besifazane abavezwa ngayo komabonakude ayifani nendlela ekuvezwa ngayo abantu besilisa. Kulawo mazwe okwenziwa kuwo ucwaningo kubalwa iMelika, i-United Kingdom, i-Bulgaria kanye naseKenya. Baqhuba bathi esikhathini esiningi bavezwa bengabantu abanakekela amakhaya noma bavezwe njengabantu abahle abakhangisa okuthile okwasendlini noma imikhiqizo yobuhle. Yingakho Holtzhausen kanye nabanye (2011) benza ucwaningo bahlolisisa ukuthi abantu besifazane bavezwe kanjani ezikhangisweni kumabonakude eNingizimu Afrika. Bakhetha ukuhlaziya izikhangiso ezivezwa ku-SABC 1, 2, 3 kanye naku-E.tv ngoba abantu abaningi bakuleli babuka zona lezi ziteshi, okusho ukuthi okuvezwa kulezi ziteshi kubonwa iningi. Bathola ukuthi ukuvezwa kwabantu besifazane kuleli akukho kubi ngaleyo ndlela uma kuqhathaniswa namanye amazwe ngoba ezinye izikhangiso ziyabonisa ukuthi sesiphile ezweni lentando yeningi. Baphinde bathole ukuthi kwezinye izikhangiso eziningi abantu besifazane kuleli bavezwa bekhangisa imikhiqizo yobuhle noma yokunakekela umzimba. Indlela abavezwa ngayo abantu besifazane nabesilisa ezinkundleni zokuxhumana nakomabonakude kusuke kuqinisekisa izinto abafundi abazifunda mayelana nemibono emiswe ngokobulili emndenini yabo, emphakathini, ezincwadini zobuciko emabangeni aphansi naphezulu, kothisha kanye nakwezinye izifundo. Lokhu kufakazelwa uWitt (1997:254) ngokuthi: As children move into the larger world of friends and school, many of their ideas and beliefs are reinforced by those around them. Further reinforcement of acceptance and appropriate behaviour is shown to children through the media, in particular television. Okuhunyushwa ngokuthi: 29 Njengoba izingane zingena ezweni elikhulu labangane nesikole, imibono yabo eminingi kanye nezinkolelo ziqinisekiswa yilabo ababazungezile. Ngaphezu kwalokho, ukuqinisekiswa kokwamukelwa nokuziphatha ngendlela efanele kukhonjiswa ezinkundleni ezahlakahlukene zokuxhumana noma kwimithombo yezindaba, ikakhulukazi komabonakude. 2.2 Okuvezwa wucwaningo Ukubuyekezwa kwemibhalo kuyaveza ukuthi ucwaningo oluningi oselenziwe lugxile ekutheni abalingiswa bavezwe kanjani ezincwadini zobuciko nomthelela walokhu kubafundi. Olunye lugxile ekutheni imibono emiswe ngokobulili eholela ekutheni kungabi bikho ukulingana phakathi kwabantu besilisa nabesifazane igqugquzelwa kanjani emakhaya, emphakathini, ezikhungweni zemfundo kanye nasezinkundleni zokuxhumana nomthelela walokhu kubantu. Lolu cwaningo luzoveza ukuthi abalingiswa besifazane nabesilisa bavezwe kanjani ngokwemibono emiswe ngokobulili ezincwadini ezikhethiwe nezizathu zalokhu. Luzoveza ukuthi abalingiswa besifazane bayisebenzise kanjani imibono emiswe ngokobulili ukulimaza, ukuhlomula nokuvuselela izimpilo zabanye abalingiswa ezincwadini zobuciko ezifundwa emabangeni aphakeme, ebangeni leshumi kanye neshumi nanye. Luzophinde luveze ukuthi izincwadi zobuciko ezikhethiwe ziyaziphakamisa izimiso zomthethosisekelo wakuleli ukubonisa ukuthi sesiphila ezweni lentando yeningi noma cha. Okokugcina luzoveza umthelela wokuvezwa nokusetshenziswa kwemibono emiswe ngokobulili ngabalingiswa besifazane kubafundi bamantombazane. 2.3 Isiphetho Kulesi sahluko kwethulwe ulwazi oluqhamuka kwabanye abacwaningi ngokubuyekeza imibhalo eyehlukahlukene emayelana nemibono emiswe ngokubulili etholakala emndenini, ezikoleni zamabanga aphansi, emabangeni aphezulu, kwezinye izifundo, kothisha, ezinkundleni zokuxhumana nakomabonakude. Esahlukweni esilandelayo kuzokwethulwa izinsizakuhlaziya kanye nezindlela ezizolandelwa umcwaningi ukuqhuba lolu cwaningo ukuze lube yimpumelelo. Umcwaningi uzokwethula amathuluzi okuhlaziya ulwazi azosetshenziswa ocwaningweni. Uzophinde ethule injulalwazi kaPharr (1989) yengcindezelo eyisisekelo salolu cwaningo lapho ulwazi luzokwakhelwa khona. 30 ISAHLUKO SESITHATHU INJULALWAZI YOCWANINGO NEZINDLELA ZOKWENZA UCWANINGO 3.0 Isingeniso Kulesi sahluko kuzokwethulwa izinsizakuhlaziya kanye nezindlela ezizolandelwa uma kwenziwa lolu cwaningo ukuze kufezeke izinhloso futhi kuphenduleke imibuzo yalolu cwaningo. Kuzokwethulwa injulalwazi kaPharr (1988) yengcindezelo kanye nepharadaymu eqondayo. Kuzophinde kuvezwe ukuthi kuzosetshenziswa indlela eyiKhalithethivu futhi kuzosetshenziswa iphephosivu sampula ukukhetha izincwadi zobuciko zabafundi emabangeni aphakeme. Okokugcina, kuzovezwa amathuluzi okuhlaziya ulwazi azosetshenziswa nokuthi azosetshenziswa kanjani nokuthi lolu cwaningo luyayidinga yini inkambiso efanele. 3.1 Uhlaka lamacebo Uhlaka lamacebo lingenye yezinto ezibalulekile kakhulu kwinqubo yokwenza ucwaningo. U- Osanloo kanye noGrant (2016) bathi isizathu salokhu ukuthi uhlaka lwethiyori luyisisekelo lapho lonke ulwazi lwakhelwa khona uma kwenziwa ucwaningo. Baqhuba bathi ukwakhiwa kohlaka lamacebo kususelwa kwimibono exhumene esuselwa ezinjulalwazini ezithile ezisebenzisanayo futhi ezihambelana nenkinga umcwaningi azama ukuyixazulula ocwaningweni lwakhe. Lokhu kusho ukuthi ngaphambi kokuthi umcwaningi akhethe injulalwazi ethile, kufanele aqondisise ukuthi ucwaningo lwakhe luhlose ukufeza ziphi izihloso, ukuphendula yiphi imibuzo kanye nenkinga ucwaningo oluzama ukuyixazulula. Lokhu kufakazelwa u-Varpio, uParadis, u-Uijtdehaage kanye noYoung (2020:990) ngokuthi: To create a theoretical framework, the researcher must define any concepts and theories that will provide the grounding of the research, unite them through logical connections, and relate these concepts to the study that is being carried out. In short, a theoretical framework is a reflection of the work the researcher engages in to use a theory in a given study. Okuhunyushwa ngokuthi: Ukwakha uhlaka lamacebo, umcwanigi kufanele achaze yonke imibono nezinjulalwazi ezizoba isisekelo socwaningo, ayihlanganise ngendlela efanele futhi ehambelanayo, bese ebonisa ukuthi konke kuhambelana kanjani nocwaningo olwenziwayo. Ngamafuphi, uhlaka lamacebo lubonisa umsebenzi umcwaningi awenzile ukuze asebenzise injulalwazi ocwaningweni alenzayo. 31 U-Osanloo kanye noGrant (2016) baqhuba bathi ukwenza uhlaka lamacebo akusiyo into elula ngoba umcwaningi udinga ukuthi azi kabanzi ngocwaningo lwakhe. Baqhuba bathi ukukhetha injulalwazi ehambelana nocwaningo olwenziwayo kudinga ukuthi umcwaningi acabange ajule lapho efuna injulalwazi ehambelana nocwaningo lwakhe, futhi emqondweni abe nayo inkinga, ukubaluleka kanye nemibuzo yocwaningo. UKivunja (2018) uthi isizathu sokwenza kahle uhlaka lamacebo ukuthi umcwaningi angakwazi ukuthola iziphakamiso zokuthi angasebenzisa kanjani injulalwazi ukuxazulula inkinga yocwaningo. Uqhuba athi kulezo ziphakamiso angathola izindlela zokuqoqa ulwazi, zokuhumusha noma zokuhlaziya ulwazi olutholakele, akwazi ukuxoxa ngolwazi olutholakele, nokwenza izincomo nesiphetho ngocwaningo. Ukubaluleka kokwenza uhlaka lamacebo ngendlela efanele kugcizelelwa u-Osanloo kanye noGrant (2016:17) abaveza ukuthi: 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. Okuhumushwa ngokuthi: Ukukhethwa kohlaka lamacebo kudinga ukuqonda okujulile nokucabangisisa ngenkinga yakho, inhloso, ukubaluleka, nemibuzo yakho yocwaningo. Kuphoqelekile ukuthi izakhi ezine-inkinga, inhloso, ukubaluleka, kanye nemibuzo yocwaningo -zihlanganiswe ngokuqinile futhi zihlanganiswe ngendlela exakile ukuze uhlaka lwakho lamacebo lube yisisekelo somsebenzi wakho futhi luqondise ukukhetha kwakho izindlela zokwenza ucwaningo kanye nokuhlaziywa kolwazi. Bonke abacwaningi abenza noma luphi uhlobo lo cwaningo abaphunyukanga ekwenzeni uhlaka lamacebo ngoba ukubaluleka nokuthembeka komsebenzi wabo kuncike kukho. Lokhu kufakazwelwa u-Lederman kanye noLederman (2015:597) abaveza ukuthi: Theoretical frameworks are critically important to all of our work, quantitative, qualitative, or mixed methods. All research articles should have a valid theoretical framework to justify the importance and significance of the work. 32 Okuhumushwa ngokuthi: Uhlaka lamacebo lubalulekile kakhulu kuwo wonke umsebenzi esiwenzayo, oyikhwantithethivu, oyikhwalithethivu, noma sisebenzisa zombili. Yonke imibhalo yocwaningo kufanele ibenohlaka lamacebo olulungile oluqinisekisa ukubaluleka kwalowo msebenzi. 3.1.1 Injulalwazi Kulolu cwaningo kuzosetshenziswa injulalwazi noma insizakuhlaziya eyodwa: injulalwazi kaPharr (1988) yengcindezelo (Theory of oppression), izosebenza njengesisekelo salulo cwaningo lapho ulwazi lwakhelwa khona. Ukufezeka kwezihloso zocwaningo, ukuphenduleka kwemibuzo kanye nokuphumelela kocwaningo kuncike ekusetshenzisweni kwale njulalwazi. NgokukaOsanloo kanye noGrant (2016) injulalwazi yocwaningo ingenye yezinto ezibalulekile kakhulu kwindlela ekwenziwa ngayo ucwaningo. Ukukhethwa kwenjulwazi efanele kuncike ekutheni umcwaningi aqale aqhamuke nesihloko afuna ukucwaninga ngaso, inkinga ucwaningo elizama ukuyixazulula kanye nemibuzo ezophendulwa (Osanlo kanye noGrant, 2016). Baqhuba bathi ukukhethwa kwenjulalwazi yocwaningo kufanele kwenziwe ngokukhulu ukucophelela ngoba iyisisekelo socwaningo lapho ulwazi lonke locwaningo lwakhelwa khona. U-Ojule kanye noSogules (2020:8) bachaphune kuWecker (1998) imibuzo okufanele abacwaningi bazibuze yona ukuhlola injulalwazi ukuthi bangayisebenzisa ocwaningweni abalenzayo, bathi:  Is the theory logical and coherent?  Does it fit the available data?  Does it provide testable claims?  Have the theory-based predictions been tested?  Does the theory work better than rival theories or explanations?  Is it general enough to apply to more than one place, situation, or person?  Can practitioners use it to control or influence theories in the world? Okuhunyushwa ngokuthi:  Ingabe injulalwazi inengqondo futhi ibumbeke kahle?  Ingabe iyahambisana nolwazi olukhona?  Ingabe inikezela ngezimangalo ezivivinyekayo?  Ngabe injulalwazi isuselwa kumcabango noma imibono ehloliwe? 33  Ngabe injulalwazi isebenza kangcono kunemibono noma izincazelo zezinye izinjulalwazi eziyiphikisayo?  Ingabe kujwayelekile ngokwanele ukuthi isetshenziswe ezindaweni engaphezu, izimeni, noma kubantu abahlukahlukene?  Ngabe ongoti bangayisebenzisa ukulawula noma ukuthonya imibono yezinye izinjulwazi emhlabeni? Lokhu kusho ukuthi ukusebenzisa le mibuzo kuzosiza umcwaningi ukuthi angakhi phezulu uma ekhatha noma efunda ngenjulalwazi angayisebenzisa ocwaningweni lwakhe. Ukukhetha injulalwazi ngokucophelela singasho ukuthi kuncike ekutheni umcwaningi uyakwazi ukuphendula yonke le mibuzo ngenjulwazi ayikhethile futhi iyahambiselana kahle nenkinga ucwaningo lwakhe oluzama ukuyixazulula. NgokukaDe Benetti (2019) injulalwazi umqondo noma iqoqo le mibono ehlose ukuchaza okuthile ngempilo noma ngomhlaba, ikakhulukazi imibono engafakazelwa ukuthi iyiqiniso. U- Yamauchi, uPonte, uRatliffe kanye noTraynor (2017) bathi injulalwazi ibalulekile ngoba inikeza abacwaningi uhlaka lokwenza umqondo ngalokhu abakubonayo noma abakutholayo ocwaningweni kanye nangesakhiwo socwaningo lwabo. U-Osanloo kanye noGrant (2016) baqhuba bathi njengoba injulalwazi yocwaningo inikeza indlela ehlukile yokubuka umhlaba, leyo ndlela esikhathini esiningi kubalulekile ukuthi ihambisane nezinkolelo zomcwaningi kanye nendlela aqonda ngayo ukwakhiwa noma ukwakheka kolwazi. 3.1.2 Injulalwazi kaPharr (1988) yengcindezelo Kulolu cwaningo kuzosetshenziswa injulalwazi kaPharr (1988) okuthiwa iTheory of oppression. NgokukaPharr (1988) le njulwazi ibheke ingcindezelo eyenzeka emiphakathini ngokuhlolisisa ubudlelwane phakathi kwamaqembu amabili atholakala emphakathini esiphila kuwo noma ezweni. Uqhuba ngokuthi kunezinhlobo ezahlukahlukene zengcindezelo emphakathini futhi kuzo zonke akukho neyodwa engcono kunenye ngoba zonke ziyabalimaza abantu, futhi zonke zinemvelaphi efanayo okungamandla omnotho, awezikhungo kanye nokulawula. Ngaphezu kwalokhu, uPharr (1988) uchaza ukuthi ukucindezelwa kwenzeka lapho iqembu elithile labantu emphakathini linamandla amaningi kunelinye, njengamandla omnotho nawezikhungo, Isibonelo: lokhu kwenzeka uma iqembu labantu elithile emphakathini noma ezweni linemali eningi kunabanye abantu futhi iningi lakhona lisezikhundleni eziphezulu ezikhungweni ezahlukahlukene. 34 UPharr (1988) uqhuba ngokuthi labo abanamandla bazibona bephezulu ngokwezinga lempilo futhi bengcono kunalabo abangenawo amandla omnotho nawezikhungo. Labo abanamandla bagcina besebenzisa izindlela namasu ahlukahlukene ukwenza isiqiniseko sokuthi leli elinye iqembu labantu eliphansi ngokwezinga lempilo lihlala kanjalo isikhathi eside kakhulu (Pharr, 1988). Ukufakazela lokhu uPharr (1996:11) uchaza kabanzi ukuthi igama elithi ingcindezelo lisho ukuthini nokuthi ukucindezelwa kwenzeka kanjani, uthi: Oppression is the exertion of power and control over individuals and groups through discrimination, scapegoating, and violence, resulting in the denial of civil and human rights and the imposition of psychological violence Okuhunyushwa ngokuthi: Ingcindezelo ukusebenzisa amandla nokulawula abantu kanye namaqembu ngokubandlulula, ukukhipha inyumbazane, nodlame, okuholele ekutheni kuphucwe amalunga omphakathi athile amalungelo kanye nokusetshenziswa kodlame lwengqondo NgokukaPharr (1988) ingcindezelo ingaqondwa ngokuhlola izakhi zayo ezimbili okuyi-Norm kanye ne-Other. Isakhi sokuqala esithi ‘Norm’ sikhuluma ngeqembu labantu elincane ngokwenani elimele amalunga emphakathini, elinamandla futhi amalunga akhona alawula abanye ngenxa yokuba namandla ezikhungo nomnot