ṰHOḒISISO YA NDEME YA MIKHWA NA VHUḒIFARI ZWO ḒISENDEKA KHA

NGANO DZA TSHIVENḒA

NGA

NDADZA MUANALO JOHANNA

MUSHUMO UYU WO ṊETSHEDZWA HU U ITELA U FUSHA ṰHOḒEA YA DIGIRII

YA MASIṰASI (MA)

KHA

MUHASHO WA THERO DZA NYAMBO DZA VHAREMA

YUNIVESITHI YA LIMPOPO

MUDZUDZANYI WA MUSHUMO WOṰHE: PHROFESA R.N. MAḒADZHE

LARA 2018
 MUANO

Nṋe Muanalo Johanna Ndadza ndi ana uri Ṱhoḓisiso ya ndeme ya mikhwa na vhuḓifari
zwo ḓisendeka nga ngano dza Tshivenḓa ndi mushumo wanga we nda tou
kuvhanganya nga ndoṱhe nahone a u athu u ṋekedzwa na kha iṅwe Yunivesithi zwayo.
Kha bugutshumiswa, ndo bula na u sumbedza maṅwalwa oṱhe e nda a shumisa.

_____________________________ _______________
Muanalo Johanna Ndadza Datumu

i
 MAKUMEDZWA

Mushumo uyu wo kumedzwa kha vhathu vha tevhelaho:

Vhabebi vhanga vho no ri siaho Vho Mavhungu na Vho Muḓangawe Ndadza. Khaladzi
dzanga na dzone dzo no ri siaho Vho Muthivhi na Vho Mulwanndwa Ndadza. Vhana
vhanga Zwivhuya, Zwanga, Zwiande na Zwinake vhe vha ntikedza vhukuma musi ndi
tshi wa ndi tshi vuwa ndi kati na u lila u ṱhaphudza mushumo hoyu. Ndi sa hangwi na
kuḓuhulu kwanga Rotenda. Vhananga, ndi ri a ni ntshileli. Mudzimu kha vha ni andisele
maḓuvha a vhutshilo uri ni ḓi ralo u ṋea thikhedzo na kha vhaṅwe vhathu. Kha vha
dzhielaho nyambo dza havho dza ḓamuni nṱha ndi ri mushumo ngoyo, ndi u kumedzela
vhoiwe, ḓikukumuseni ni ḓiphiṋe ngawo.

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 NDIVHUWO

Ndi livhuwa Mudzimu Mukonazwoṱhe vhe vha tapulela kule zwoṱhe zwikhukhulisi zwe
zwa vha zwi tshi ḓo vha zwo nnyima phanḓa nda kundelwa u ṱhaphudza mushumo uyu.
Ndivhuwo ndi dzi livhisa kha Muhasho wa Nyambo kha Yunivesithi ya Limpopo
zwihulusa kha Muphrofesa R.N. Maḓadzhe vhe vha nndededza khathihi na u ntika
zwenezwi ndi tshi khou u pepeleka ndi kati na mushumo hoyu. Ndi ri Mudzimu nga vha
shudufhadze kha maḓuvha oṱhe a vhutshilo havho. Mulisa a ngaho vhone a sa neti u a
konḓa u wanala musalauno.

Ndi livhuwa thikhedzo ye nda i wana kha vhakomana vhanga, Vho Maṱodzi
Silwalivhathu, Vho Ṅaledzani Marahene na khaladzi anga Vho Ṅaledzani Ndadza.
Kha Vho Takalani na mufumakadzi wavho Vho Ṱambani Siphuma ndi ri a vha ntshileli.
Thikhedzo yavho i shaya na maipfi. Nkhavhe hu si vhone ndo vha ndi tshi ḓovha ndi
songo swikelea hezwi zwe nda swikelela. Khofhe a vho ngo dzi bonya vhe kati na u
ntikedza uri ndi kone u kaṋa kha mushumo hoyu. Muṱa wa ha Siphuma, Mudzimu nga
ni tonde a dovhe a ni shudufhadze.

A thi nga vuwi ndo hangwa u livhuwa Dokotela Maṱodzi Raphalalani, Dokotela
Nṱavhanyeni Phaswana na Dokotela Tshinetisa Raphalalani vhe vha nṱuṱuwedza
vhukuma uri ndi sa vhuye nda bva ndo posela thaulo, a si zwenezwi ndo zwi kona.
Ndi dovha nda livhisa ndivhuwo dzanga kha Vho Aifheli Tshivhenga na Vho Khakhu
Mamuhohi, ndi ri thuso yavho ndo i vhona. Iwe vhafumakadzi vha mihaga, Vho
Maphagela T.G., Vho Mafune K., Vho Mudau T na Vho Livhalani E., ndi ri ṋala dza
vhathu.
Ndi ḓo vha ndo poidza tshoṱhe arali nda sa livhuwa vhathu vhoṱhe vhe vha shela
mulenzhe kha mushumo uyu. Ndi ri no vhonwa, mishumo yoṱhe mivhuya ye na i ṱavha
kha nṋe yo anwa zwivhuya, ngoyu mushumo wo bvelela.
Ndi livhuwa khonani na mashaka na vhoṱhe vhe vha nṱuṱuwedza na u nṋea nungo dza
uri ndi si nete.

Mufumakadzi Vho Fulufhelo Radzilani vhone ndi tshi vha sielani. Vho thaipha uyu
mushumo nga vhuḓiimiseli na vhuronwane, nga zwenezwo ndi ri ndi a livhuwa.
Kha noṱhe vhe na shela mulenzhe kha mushumo uyu zwi tshi tou bva ngomu
vhudzivhani ha mbilu dzanu ndi ri ndi a livhuwa.

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 MANWELEDZO

Muhumbulo muhulawane wa ṱhoḓisiso iyi ho vha u sengulusa ndeme ya mikhwa na

vhuḓifari zwo ḓisendeka kha ngano dza Tshivenḓa.

Ngudo iyi yo zwi bvisela khagala na u tumbula uri ndi zwa ndeme vhukuma u anetshela
vhana ngano sa izwi dzi dzone thikho ya u funza vhana mikhwa na vhuḓifari havhuḓi
vhune vha ḓo vhu shumisa kha vhutshilo havho hoṱhe mahayani, zwikoloni, mishumoni,
kerekeni na hoṱhehoṱhe. Ṱhoḓisiso iyi yo dovha hafhu ya sumbedza na masiandaitwa a
mikhwa na vhuḓifari vhu si havhuḓi. Ho ḓo wanala mawanwa na themendelo dzi bvaho
kha mafhungo o kuvhanganywaho a themendelaho uri naho hu khou vha na u
dzhenelela ha zwithu zwinzhi zwa maitele a musalauno, kha ri ḓiṋee tshifhinga tsha u
anetshela vhana na zwiḓuhulu zwashu ngano sa zwe zwa itwa nga vha musalauḽa u
itela u vhulunga luambo na mvelele yashu ya Tshivenḓa.

iv
 ZWI RE NGOMU
MAFHUNGO SIAṰARI

NDIMA YA 1: MVULATSWINGA
1.1 MVULATSWINGA ...................................................................................... 1
1.2 MUTHEO NA ṰHUṰHUWEDZO YA ṰHOḒISISO ...................................... 2
1.3 THAIDZO YA ṰHOḒISISO ......................................................................... 3
1.4 TSENGULUSO YA MAṄWALWA .............................................................. 4
1.4.1 Ṱhalutshedzo ya ngano ............................................................... 4
1.4.2 Ṱhalutshedzo ya tshivhumbeo tsha ngano .................................. 5
1.4.3 Ṱhalutshedzo ya thero kha lungano............................................. 5
1.4.4 Mishumo ya ngano ...................................................................... 5
1.4.5 Ṱhalutshedzo ya mikhwa ............................................................. 6
1.4.5.1 Mikhwa yavhuḓi ............................................................ 6
1.4.5.2 Mikhwa mivhi ................................................................ 6
1.4.6 Ṱhalutshedzo ya vhuḓifari............................................................ 6

1.5 MUTHEO WA THYIORI ............................................................................. 7

1.5.1 Thyiori ya mikhwa ........................................................................ 7
1.5.2 Thyiori ya vhuthu ......................................................................... 7

1.6 NDIVHO YA ṰHOḒISISO ........................................................................... 8

1.7 ZWIPIKWA ZWA ṰHOḒISISO.................................................................... 8
1.8 NGONA YA ṰHOḒISISO ............................................................................ 8
1.8.1 Mutheo wa tsenguluso................................................................. 9
1.8.2 Ku kuvhanganyele kwa mafhungo ............................................... 9
1.8.3 Ngona ya phuraimari ................................................................... 9
1.8.4 Ngona ya sekondari..................................................................... 9

1.9 TSENGULUSO YA MAFHUNGO ............................................................... 10

1.10 MAGA A VHUḒIFARI ................................................................................. 10
1.11 NDEME YA TSEDZULUSO ....................................................................... 10
2
NDIMA YA 2: TSENGULUSO YA MAṄWALWA
2.1 MVULATSWINGA ...................................................................................... 12
2.2 VHUBVO NA ḒIVHAZWAKALE YA NGANO ............................................. 13
2.3 ṰHALUTSHEDZO YA NGANO .................................................................. 13

v
2.4 TSHAKHA DZA NGANO ............................................................................ 14
2.4.1 Ngano dza foḽukutheili ................................................................. 15
2.4.2 Ngano dza phukha ...................................................................... 15
2.4.3 Ngano dza sialala ........................................................................ 16
2.4.4 Ngano dza tsiko ........................................................................... 17

2.5 MISHUMO YA NGANO .............................................................................. 18

2.6 VHAANEWA ............................................................................................... 19
2.7 NDEME YA NGANO .................................................................................. 20
2.8 TSHIVHUMBEO TSHA NGANO ................................................................ 21
2.8.1 Mathomele ................................................................................... 21
2.8.2 Mutumbu ..................................................................................... 22
2.8.3 Maṱhakheṱhakheni ....................................................................... 22
2.8.4 Thasululo .................................................................................... 22

2.9 THERO....................................................................................................... 23
2.10 MBONALO YA NGANO ............................................................................. 23
2.10.1 Fhethuvhupo na tshifhinga .......................................................... 24
2.10.2 Vhubvumedzwa ........................................................................... 24
2.10.3 Puloto .......................................................................................... 25
2.10.4 Thero na khuḓano ....................................................................... 25
2.10.5 Luambo na tshitaila ..................................................................... 26

2.11 MIKHWA .................................................................................................... 27

2.11.1 Mikhwa yavhuḓi ........................................................................... 28
2.11.2 Mikhwa mivhi ............................................................................... 29

2.12 VHUḒIFARI ................................................................................................ 29

2.12.1 Vhuḓifari havhuḓi ......................................................................... 30
2.12.2 Vhuḓifari vhuvhi ........................................................................... 30

2.13 MVELELE ................................................................................................... 31

2.14 THYIORI ..................................................................................................... 32
2.14.1 Ṱhalutshedzo ya Thyiori .............................................................. 32
2.14.2 Thyiori ya Mikhwa ........................................................................ 33
2.14.3 Thyiori ya Vhuthu......................................................................... 34

2.15 MVALATSWINGA ...................................................................................... 36

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3

NDIMA YA 3: NGONA DZA ṰHOḒISISO

3.1 MARANGAPHANḒA .................................................................................. 37
3.2 NGONA DZA ṰHOḒISISO ......................................................................... 37
3.2.1 Ngona ya khwaḽithethivi .......................................................... 38

3.3 MUTHEO WA ṰHOḒISISO ........................................................................ 39

3.4 KU KUVHANGANYELE KWA MAFHUNGO .............................................. 40
3.4.1 Ngona ya phuraimari ................................................................... 40
3.4.2 Ngona y a sekondari.................................................................... 40

3.5 TSAUKANYO YA MAFHUNGO.................................................................. 41

3.6 VHUNDEME HA ṰHOḒISISO .................................................................... 42
3.7 VHUFULUFHEDZEI HA ṰHOḒISISO ........................................................ 43
3.8 MILAYO YA VHUḒIFARI INE YA ḒO TEVHELWA .................................... 43
3.9 MAPENDELO ............................................................................................. 44
4
NDIMA YA 4: TSENGULUSO YA MAWANWA
4.1 MVULATSWINGA ...................................................................................... 45
4.2 MAWANWA A BVAHO KHA TSENGULUSO ............................................. 45
4.2.1 Thero dza ngano dzine dza kwama mikhwa-kwayo .................... 46
4.2.1.1 Lufuno ........................................................................... 47
4.2.1.2 Thuso ............................................................................ 48
4.2.1.3 Ṱhonifho ........................................................................ 49
4.2.1.4 U pfela vhuṱungu........................................................... 50
4.2.1.5 Tshumisano .................................................................. 51

4.2.2 Thero dza ngano dzine dza kwama mikhwa i si yavhuḓi ............. 52
4.2.2.1 U tswa ........................................................................... 52
4.2.2.2 U zwifha ........................................................................ 54
4.2.2.3 Vivho na tshiṱuhu .......................................................... 55
4.2.2.4 U vhulaha...................................................................... 57
4.2.2.5 U thuba ......................................................................... 57

4.2.3 Thero dza ngano dzine dza kwama vhuḓifari havhuḓi ................. 59
4.2.3.1 Vhudele na vhuṋambi ................................................... 59
4.2.3.2 Lutendo ......................................................................... 60
4.2.3.3 Tsireledzo ..................................................................... 61

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 4.2.3.4 Vhuhwavho ................................................................... 62
4.2.3.5 Ndondolo ...................................................................... 63

4.2.4 Thero dza ngano dzine dza kwama vhuḓifari vhu si havhuḓi ...... 64
4.2.4.1 Tseḓa ............................................................................ 65
4.2.4.2 Vhubva ......................................................................... 66
4.2.4.3 Tshiṱuhu ........................................................................ 67
4.2.4.4 Zwikolodo...................................................................... 68
4.2.4.5 U sa pfa ........................................................................ 69
4.2.4.6 Vhufhura ....................................................................... 70
4.2.4.7 Vhutshivha .................................................................... 71

4.2.5 MVALATSWINGA........................................................................ 72
5
NDIMA YA 5: PHENDELO NA THEMENDELO
5.1 MVULATSWINGA ...................................................................................... 73
5.2 MANWELEDZO.......................................................................................... 73
5.2.1 Mutheo wa ṱhoḓisiso ............................................................... 73
5.2.2 Tsenguluso ya maṅwalwa ........................................................... 73
5.2.3 Ngona ya ṱhoḓisiso ...................................................................... 73
5.2.4 Mawanwa a bvaho kha mafhungo o kuvhanganywaho ............... 74
5.2.5 Magumo ...................................................................................... 74
5.3 MAWANWA ................................................................................................ 74
5.4 THEMENDELO .......................................................................................... 77
5.5 PHENDELO ............................................................................................... 78

BUGUPFARWA.......................................................................................... 79

viii
 NDIMA YA 1
1
1.1 MVULATSWINGA

Ndi ndavhelelo kha lushaka luṅwe na luṅwe uri hayani, mishumoni na magondoni hu
sumbedzwe mikhwa na vhuḓifari zwavhuḓi. Warren and Haynes (1998:01) vha tshi
khwaṱhisedza izwi vha ri:

If we are to live together peacefully in a pluralistic society,

we must also nurture those civic virtues and values that
are part of our constitutional tradition: We must
acknowledge responsibility for protecting one another‟s
rights; we must debate our differences in a civic manner
and keep informed.

Zwo ḓi ralovho ḽifhasini nga vhuphara. Kha lushaka lwa Vhavenḓa sa kha dziṅwe
tshakha hu khou ḓi lavhelelwavho uri hu vhe na vhudziki, mulalo na mutakalo. Kha
vhurereli ha Tshikhresite, ri wana Bivhili (Ekisoda 20:12-17) yo zwi vhea nga u rali:

Hulisa khotsi au na mme au uri u lalame kha shango ḽe

Yehova Mudzimu wau a u ṋea ḽone. U songo vhulaha, u
songo vha phombwe, u songo tswa, u songo amba
vhuṱanzi ha u zwifha kha wa hau, u songo emula nnḓu ya
wa hau na musadzi na kholomo na mbongola yawe na
mini na mini zwi re zwa wa hau.

Hu na zwiimiswa zwo fhambanaho kha tshakha dzo fhambanaho zwi gudisaho

mikhwa na vhuḓifari kha vhana. Kha Tshivenḓa afha hu katelwa zwikolo zwa sialala
sa vhushani, dombani, musevhethoni na tshikandani. Musi ro sedza Xitsonga, ri
wana vhone vha tshi ombedzela vhuḓifari kha zwikolo zwa sialala zwi no nga
madlala na vhukhomba.

Zwo ḓi ralo na kha maṅwalwa a sialala sa izwi a tshi shela mulenzhe vhunga muri u
tshi onyoloswa u tshe muṋu. Izwi zwa sumbedza uri u bveledza mikhwa na vhuḓifari
zwi itwa musi ṅwana a tshee muṱuku a takuwa nazwo. Musi ho sedzwa ṅwana
tshitshavhani, zwi a kona u vhonala uri vhabebi vho kundwa kana vho zwi kona kha
u gudisa mikhwa na vhuḓifari.

U ya nga ha Sears (2013:01) a tshi ṱalutshedza nga u gudisa ṅwana mikhwa a tshee
muṱuku u ri: “Parents are the child‟s first morality teachers, attachment-parented

1
infants are more likely to become moral children and adults, and that value don‟t
stick if they are tacked onto the child at the last minute”.

Kha lushaka lwa Vhavenḓa, iṅwe nḓila ya u funza vhana nga ha mvelele ho vha nga
u vha anetshela ngano vha tshee vhaṱuku. Izwi zwi tikedzwa tshoṱhe nga Samovar
na Porter (1995: 47) vhone vha tshi amba nga ha mvelele vha ri:

Culture is a system of shared beliefs, values, customs,

behaviours and artifacts that members of society use to
cope with their world and another, and that are
transmitted from generation to generation through
learning.

Ṱhoḓisiso iyi i ḓo sedza ngano dza Tshivenḓa dzo shumiswaho kha u sumbedza
mikhwa na vhuḓifari.

1.2 MUTHEO NA ṰHUṰHUWEDZO YA ṰHOḒISISO

Mikhwa na vhuḓifari ha vhathu ano maḓuvha kha shango ḽoṱhe a vhu ḓadzi mudzio.
Vhunzhi ha vhana vhaṱuku vha vho tshila sa vhathu vhahulwane ngeno vhahulwane
vha tshi vho tshila sa vhana vhaṱuku. Black (1995:19) a tshi navhavho nga ha u
shaya vhuḓifari u ri:

When the traditional beliefs of a nation erode, the nation

dies. Moral decay is rise in immorality, decay of religious
belief and devaluing of human life. Orgies and love feast
are common, drunkenness become a daily part of life, and
life becomes cheap, unborn babies aborted, unbridled
cheating and people becoming selfish and dishonest.

Hu vho tou vha mupfufhi u si mphire zwine u nga humbula uri vhana vhaṱuku vha
vho vhona u vha vhahulwane zwi tshi khou lenga ngeno vhahulwane vha tshi tama u
humela vhuṱukuni. Khoroni dza tsengo musalauno ho ḓalesa milandu i re na
vhushaka na mikhwa na vhuḓifari. Milandu i fanaho na u tswa, u vhulaha, u levha na
u sa ṱhonifha. Popenoe (1998:01) a tshi ṱalutshedza u ri:

The available empirical evidence indicates that

deterioration of stable marriage and families has been a
principal generator of moral decline. This is because
children learn moral values mainly within, and mainly
relying on their parents as role models. When families are
unstable, when parents are absent, emotionally distant, or
2
 preoccupied, or when parents themselves are immoral,
learning of moral values by children is greatly hindered.

Shango ḽashu naho ḽo wana demokirasi, mikhwa na vhuḓifari zwi kha ḓi vha
ndavhalelo ya ndeme kha mudzulapo muṅwe na muṅwe.

Zwenezwo zwo katelwa kha ndima ya 2, 7 (1) kha Ndayotewa (1996) ine ya
tsireledza pfanelo dza vhathu vhoṱhe kha shango ḽashu na u khwaṱhisa ndeme ya
demokirasi ya tshirunzi tsha vhuthu, ndinganelo na mbofholowo.

Mutheo wa ṱhodisiso iyi ndi u ṱoḓou u pfesesa nga ha zwiitisi zwa mikhwa isili kana
kwayo kha dziṅwe dza ngano khathihi na u ṱoḓisisa uri hu nga thuswa hani kha u
lulamisa mikhwa i si yavhuḓi.

1.3 THAIDZO YA ṰHOḒISISO

Musalauno kha shango ḽashu ho ḓala vhathu vha si naho mikhwa na vhuḓifari
havhuḓi. Ngobese (2015: 02) a tshi khwaṱhisedza izwi u ri: “From an African religion
perspective, there is moral decay in society because people have abandoned their
culture and adults have lost respect for themselves”.

Zwenezwi zwi khou ḓivhonadza nga khakhathi na pfudzungule dzo ambarelaho

shango ḽashu. Muthu muṅwe na muṅwe u khou tshila a songo vhofholowa a tshi nga
ha tshee na fulufhelo na vhutshilo hawe.

Vhathu vho sinyuwa nga zwo vha sinyusaho vha bvisela vuvu ḽavho kha vhaṅwe.
Huṅwe vha tshinyadza ndaka ye tshipikwa tshayo ha vha u thusa lushaka, tsumbo;
vha fhisa zwikolo, ḽaiburari, bada, mavhengele na ndaka ya muvhuso.

Haya ndi masiandaitwa a u sa vha na mikhwa na vhuḓifari zwavhuḓi. Zwiṅwe zwine

zwi nga vha zwi tshi khou vhanga zwo bulwaho afho nṱha zwi nga vha u shaea ha u
pfukiselwa ha mikhwa na vhuḓifari zwavhuḓi nga lushaka u bva kha murafho muṅwe
u tshi ya kha muṅwe sa kha ngano na thai. Ngano na thai dzo no dzhielwa maimo
nga nyanḓadzamafhungo dzo fhambanaho sa radio na thelevisheni. Honeha, ndi
zwa ndeme u guda uri vhathu vha kale vho shumisa ngano hani kha u funza vhana
vhavho mikhwa na vhuḓifari zwavhuḓi.

3
1.4 TSENGULUSO YA MAṄWALWA

Leedy (1993: 87) a tshi amba nga ha tsenguluso ya maṅwalwa u ri: “A literature
review literally involves looking again at the literature of a related area, in area not
necessarily identical with, but linked to one‟s own area of study”.

Nga u tou katela, tsenguluso ya maṅwalwa ndi u ṱoḓou u wana mafhungo na u ṱoḓou
pfesesa zwo no sengulusiwaho u yelana na ṱhoho yo nangwaho nga vhaṅwe
vhaṅwali. Hu ḓo itwa tsenguluso ya maṅwalwa ho sedzwa maṅwalwa a ambaho nga
ha ngano, hu u itela u wanisisa uri vhaṅwali vho fhambananaho vha sumbedza hani
mikhwa na vhuḓifari. Sa zwi wanalaho kha ṱhoḓisiso iṅwe na iṅwe, na ṱhoho dza
ndeme dzi ḓo ṱalutshedzwa.

1.4.1 Ṱhalutshedzo ya ngano

Ngano dzi rathiselwa kha vhavhali nga u tou anetshelwa, dzone dzo vha dzi tshi
anetshelwa nga vhaaluwa, vhakegulu kana vhakalaha musi hu tshi khou dzedzwa
nga madekwana. Kanzhi ho vha hu musi vhakalaha vho dzula muliloni khoroni
ngeno vhakegulu vho dzula tshiṱangani hu tshi khou gotshwa zwikoli, u kadzingwa
nḓuhu kana u kuvhula mavhele. Raṅanga (2001:1) a tshi tikedza izwi u ri: “Ngano
ndi mafhungo kana zwiṱori zwine vhomakhulu vha anetshela vhaḓuhulu vhavho.
Vhomakhulu avho na vhone vha vha vho tou anetshelwavho nga vhomakhulu
vhavho”.

Ngano dzi nga amba nga ha vhubvo ha vhathu vhoṱhe kana u thoma ha zwithu. Dzi
a kona u sumbedza mikhwa na vhuḓifari ho fhambanaho. Hu nga vha mikhwa i si
yavhuḓi musi hu na u ṱoḓou u vhulaha, u tswa, u zwifha na u dzhiela muṅwe zwi re
zwawe. Makwarela, Ṋetshiendeulu na Ṋetshirando (2006:01) vha tshi ṱalutshedza
ngano vha ri: “Ngano dzi wela kha maṅwalwa a sialala o pfumaho vhutsila, vhuṱali,
pfunzo, ḓivhavhazwakale, u mvumvusa na u sumbedza mavhala a vhutshilo”.

Ngano dzi a dovha dza sumbedza mikhwa kwayo hune muthu a vha na lutamo lwa u
thusa, hu nga vha nga u ṋea zwiḽiwa kana nga u tsireledza vhutshilo ha muṅwe
(Ṱhagwane, 1995:17). Maḓadzhe na vhaṅwe (2006:56) vha tshi ṱalutshedza ngano
vha ri ndi maṅwalwa o sikiwaho nga vhathu vha kale. Tshikota (2010:116) u
ṱalutshedza ngano sa vhutsila ha nganetshelo ho katelaho zwine vhathu vha tenda
khazwo na zwa mvelele zwi tshi pfukiselwa kha mirafho na mirafho. Muṱhige na
4
vhaṅwe (2015: 5) vha sumbedza uri: “ngano ndi dzone mutheo, mudzi na tsinde
musi ro sedza ḽitheretsha ya ṋamusi”.

Lane (1993: 01) ene a tshi ṱalutshedza ngano u ri:

Fairy tale is a story literary or folk that has a sense of the

numinous, the feeling or sensation of the supernatural or
the mysterious, it is the story that happens in the past and
a story that is not tied to any specifics. Fairy tales are
sometimes spiritual, but never religious.

Lane (1993) a tshi dovha a tshi ṱalutshedza u sumbedza uri vhabvumbedzwa vha
hone vha na maanḓa kana vha ita zwithu zwi sa tendisei.

Ngano dzone dzo khethekanywa nga tshakha dzi tevhelaho: ngano dza vhathu kana
phukha na vhathu, ngano dza phukha, ngano dza mafhungo a sialala na ngano dza
tsiko.

1.4.2 Ṱhalutshedzo ya tshivhumbeo tsha ngano

Ngano dzone dzo khethekanywa nga zwivhumbeo zwo fhambanaho. Muṱhige na

vhaṅwe (2015:11) vha ṱalutshedza uri ngano dzo khethekanywa nga nḓila i
tevhelaho: Mathomele, mutumbu na thasululo.

1.4.3 Ṱhalutshedzo ya thero kha lungano

Thero ndi mulaedza wa ndeme nahone u re na maanḓa, u nga vha mulaedza wa u

pfela vhuṱungu, u ṋea, u ḓiṱukufhadza, u vha na vivho na u sa vha na ndavha na
vhaṅwe. Ndlovu na Tshianane (2014:128) vha tshi ṱalutshedza thero vha ri: “Ndi
pfunzo khulwane kana mulaedza une muṅwali a tama ri tshi guda kha lungano
lwawe”.

1.4.4 Mishumo ya ngano

Muṱhige na vhaṅwe (2015:6) vha tshi tikedza kha u ṱalutshedza mishumo ya ngano
vha ri: “Ngano dzone dzi a mvumvusa, dzi vhulunga luambo na mvelele (mikhwa na
milayo) ya Tshivenḓa, dzi a laya vhana, dzi thusa kha u tandulula thaidzo, u

5
vhulunga mvelele na sialala khathihi na u fhindula mbudziso dza vhubvo na
ndavhuko ya lushaka”.
1.4.5 Ṱhalutshedzo ya mikhwa

Tshikota (2010:95) a tshi ṱalutshedza „mikhwa‟ uri ndi vhutshilo havhuḓi. Hu tshi iswa
phanḓa na ṱhalutshedzo, BBC English Dictionary (1993: 749) yone i ri: “Morals are
concerned with or relating to human behaviour, especially the distinction between
good and bad or right and wrong behaviour”.

U tou angaredza kha zwo ambwaho nga avho vhaṅwali, mikhwa ndi vhuḓifari vhune
vhu nga vha havhuḓi kana vhu si havhuḓi zwi tshi bva kha uri tshitshavha tshi vhu
ṱanganedza hani.

1.4.5.1 Mikhwa yavhuḓi

Mikhwa yavhuḓi ndi vhuvha havhuḓi vhu ṱanganedzeaho tshitshavhani. BBC English
Dictionary (1993: 749) i tshi ṱalutshedza mikhwa yavhuḓi i ri: “Is having admirable,
pleasing, superior, or positive qualities, not negative, bad, or mediocre”. Oxford
Advanced Learner‟s Dictionary (2014: 959) na yone i tshi ṱalutshedza mikhwa
yavhuḓi i ri: “It is concerned with the principle of right and wrong behaviour”.

1.4.5.2 Mikhwa mivhi

Mikhwa mivhi ndi vhuvha ha muthu vhu sa ṱanganedzei tshitshavhani.

BBC English Dictionary (1993: 578) i tshi ṱalutshedza‟ mikhwa mivhi i ri: “It is having
no moral quality; non-moral”.

Oxford Advanced Learner‟s Dictionary of English (2014: 959) i tshi ṱalutshedza

mikhwa mivhi i ri ndi: “Lacking a moral sense, unconcerned with the rightness of
something”.
Kha ṱhalutshedzo idzo, hu sumbedzwa uri muthu a si na mikhwa yavhuḓi u tou
vhonala musi a tshi ita zwo fhambanaho na maitele kwao.

1.4.6 Ṱhalutshedzo ya vhuḓifari

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U ya nga mvelele ya Tshivenḓa, u gudisa na u alusa vhana, mikhwa na vhuḓifari
havhuḓi ho vha hu tshi tou vha mutingati. Ndi zwe ha vhuya ha bva ḽiambele ḽi no ri:
“Ṅwana wa muṅwe ndi ṅwana wau”. Izwo zwo vha zwi tshi tou amba uri muthu
muṅwe na muṅwe muhulwane u na vhuḓifhinduleli ha u kaidza. Julies- Rosette
(1980:140) a tshi ṱalutshedza u ri: “Initiation schools transfer knowledge and
expertise from one generation to another through the preparation of initiates in
sexual, family, gender relations and broader social responsibilities”. Hezwi zwi khou
tou sumbedza uri mikhwa na vhuḓifari zwo vha zwi tshi itiwa hayani, ngomani na
zwikoloni.

1.5 MUTHEO WA THYIORI

Kha ṱhodisiso iyi hu ḓo shumiswa mutheo wa thyiori dzi tevhelaho: Thyiori ya Mikhwa
na ya Vhuthu.

1.5.1 Thyiori ya Mikhwa

Thyiori iyi i thusa kha u wanulula uri ndi zwifhio zwiito zwine zwa si vhe zwavhuḓi
kana zwi re zwavhuḓi. Munyarazi (2009:339) u ri:

A moral theory is a fundamental principle that accounts for

what right actions, as distinct from wrong, have in
common. It is a single principle that purports to entail and
explain all permissible decisions, as contrasted with those
that are not permitted.

Thyiori iyi i dovha ya sumbedza uri mikhwa i si yavhuḓi a i sumbedzi ṱhonifho, ndeme
ya vhutshilo, i dzhiela vhathu fhasi na u sumbedza matshilisano a si avhuḓi kha
vhaṅwe vhathu. I ri mikhwa yavhuḓi yone i sumbedza u ri: “Muthu ndi muthu nga
vhaṅwe”. Izwi zwi vhonala musi muthu a tshi tsireledza muṅwe kana vhaṅwe.

Thyiori iyi i tou tikedza tshoṱhe ya dovha ya sumbedza mikhwa na vhuḓifari vhune ha
khou wanala kha maṅwalwa a Tshivenḓa kha ngano dzo fhambanaho. Zwenezwo,
yo fanela u shumiswa kha tsedzuluso iyi.

1.5.2 Thyiori ya Vhuthu

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Thyiori ya Vhuthu i sumbedza uri vhuthu ndi u kona u tshila na vhaṅwe vhathu u sa
vha pfisi vhuṱungu nga nḓila ifhio kana ifhio, u tshi kona u thusa, u vha na mikhwa i
ṱanganedzeaho tshitshavhani u sa khou sumbedza mikhwa i si naho vhuthu ngomu.
Baken (2015: 08) a tshi amba nga ha Thyiori ya vhuthu u ri: “Ubuntu in the South
African context or society is seen as the act of being human, caring, sympathy,
empathy, forgiveness or any values of humanness towards others”.
Munyaradzi (2009: 65) a tshi khwaṱhisedza Thyiori iyi u ri: “Ubuntu‟ is a spiritual
foundation, an inner state, an orientation, and a disposition towards good which
motivates, challenges and makes one perceive, feel and act in a humane way
towards others”.

Thyiori ya Vhuthu yo tea kha tsedzuluso iyi vhunga i tshi kwama mikhwa na vhuḓifari
nga vhuḓalo.

1.6 NDIVHO YA ṰHOḒISISO

Ndivho ya ṱhoḓisiso iyi ndi u sengulusa ndeme ya mikhwa na vhuḓifari kha ngano
dza Tshivenḓa.

1.7 ZWIPIKWA ZWA ṰHOḒISISO

• U ṱoḓisisa kupfukiselwe kwa mikhwa kha vhana;

• U topola tshaka dza mikhwa na vhuḓifari;
• U sumbedza masiandaitwa a vhuḓifari havhuḓi na vhu si havhuḓi;
• U bvisela khagala zwivhangi zwa tshaka dzo fhambanaho dza mikhwa na
vhuḓifari.

1.8 NGONA YA ṰHOḒISISO

Ngona ndi nḓila ine musengulusi a i shumisa musi e kha u kuvhanganya mafhungo a
thaidzo ya ṱhoḓisiso. Chris (1996: 225) a tshi ṱalutshedza nga ha ngona u ri
“Research methodology focuses on the process and the kind of tools and
procedures to be used”.

Hu na ngona mbili dza ṱhoḓisiso: Ndi ngona ya khwaḽithethivi na khwanthithethivi.

Kha ṱhoḓisiso ya ngudo iyi hu ḓo shumiswa ngona ya khwaḽithethivi ngauri i thusa
musengulusi uri a kone u ṱalutshedza na u sumbedza zwithu zwine zwa khou bvelela
8
kha lushaka. Ṱhoḓisiso ya khwaḽithethivi yo tea kha iyi ṱhoḓisiso sa izwi yo tumana
na uri hu pfeseswe nga nḓila ya u tou ṱalutshedza musi ho vha na u vhala
maṅwalwa, hu tshi dzhiiwa notsi kha zwi elanaho na mafhungo na u ṱalutshedza zwo
ṅwalwaho.

1.8.1 Mutheo wa tsenguluso

Dizaini ya ṱhoḓisiso ndi u vhekanya na u pulana ṱhoḓisiso ya ngudo nga nḓila ine ya
fanela u vhonala yo dzudzanyea. Muṅwe ane a amba nga mutheo wa ṱhoḓisiso ndi
Maree (2007:70) a tshi ri: “Research design is a plan or strategy which moves from
the underlying philosophical assumptions to specifying the selection of respondents,
the data gathering techniques to be used and the data analysis to be done”.

Hu ḓo senguluswa hu tshi khou shumiswa u tou ṱalutshedza (descriptive design)

1.8.2 Ku kuvhanganyele kwa mafhungo

Hu na tshaka mbili dza zwiko zwa u kuvhanganya mafhungo, ndi tshiko tsha
phuraimari na tsha sekondari.

1.8.3 Ngona ya phuraimari

Ngona iyi i katela nyambedzano na vhathu vha re na nḓivho ya tsenguluso yawe.

Driscoll na Brizee (2011:01) vhone vha tshi ṱalutshedza ngona ya phuraimari vha ri:

Primary research involves collecting data abo zs ut a given

subject directly from the research area by the researcher. It
usually involves the researcher going into the field. This
includes observations, interviews, surveys and
questionnaires.

Kha ṱhoḓisiso iyi ngona iyi a i nga ḓo shumiswa sa izwi nyambedzano na vhathu i sa
ḓo vha hone.

1.8.4 Ngona ya sekondari

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Afha musengulusi u ḓo shumisa ngona ya sekondari u kuvhanganya mafhungo sa
izwi i ngona yavhuḓi kha u wana mafhungo. Mafhungo eneo a ḓo kuvhanganywa
nga u vhala bugu dza ḽaiburari, disethesheni dza vhaṅwe, inthanete, bugu dza
magadzini, gurannda, insaikilophedia, dzhenala na dziatikili. Leary (1991:58) a tshi
amba nga ha ngona ya sekondari u ri: “Secondary method is the studies which
researchers use existing data such as census data or documents and texts that were
produced previously”.

1.9 TSENGULUSO YA MAFHUNGO

Tsenguluso iyi i ḓo itwa hu tshi khou sedzwa maga a tevhelaho: vhufulufhedzei, u

tendisea na u pfesesea ha mafhungo o kuvhanganywaho zwi tshi bva kha zwo
ṅwalwaho nga vhaṅwe. Zwenezwo tsenguluso iyi i ḓo konaha u iswa phanḓa nga u
vhekanya thero dzo fhambanaho u itela uri mafhungo a pfesesiwe a dovhe a
khwaṱhe. U ya nga Mouton (1996:161) a tshi khwathisa tsenguluso ya mafhungo u ri:

Analysing of data involves two steps: first, reducing to

manageable proportion the wealth of data that one has
collected or has available, and second, identifying
patterns and themes in a data.

Tsenguluso iyi i ḓo fulufhedzea vhunga musengulusi a tshi ḓo tou kokotolo kha ṱhoho
ya ṱhoḓisiso yawe. U ḓo dovha a shumisa maṅwalwa a vhomakone vho fhambanaho
kha sia ḽeneḽi. Zwenezwi zwi tikedzwa nga White (2003) ane a ri tsenguluso yo
dziaho i fanela u shumisa zwiko zwo fhambanaho kha u tikedza mawanwa. Zwiṅwe
zwa ndeme ndi zwauri u ḓo shumisa ngano dza Tshivenḓa fhedzi u ombedzela
zwine a khou amba zwone.

1.10 MAGA A VHUḒIFARI

Tshipiḓa itshi ndi tsha ndeme vhukuma kha ṱhoḓisiso. Gray (2004: 58) ene a tshi
amba u ri:

Ethics is a philosophical term derived from the Greek

word ethos, which means character or custom. The ethics
of research concern the appropriateness of the
researcher‟s behaviour in relation to the subjects of the
research or those who are affected by it.

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Ṱhoḓisiso iyi nga ha mikhwa na vhuḓifari hu tshi khou shumiswa maṅwalwa a ngano
dza Tshivenḓa a i nga do itwa nga u kwama vhathu. Hu ḓo ṱhonifhiwa na u dzhielwa
nṱha tshirunzi tsha dzibugu dzine dza khou shumiswa.

1.11 NDEME YA TSEDZULUSO

Musalauno a hu tshee na muṱuku kana muhulwane. Ri khou kona u zwi vhona kha
zwine zwa khou itea shangoni na ḽifhasini ḽoṱhe. Zwi nga vhathu a vha tsha kona u
fhambanya mikhwa na vhuḓifari havhuḓi na kutshilele ku sa ṱanganedzei. Ṱhoḓisiso
iyi ndi ya ndeme sa izwi nga murahu vhathu vha ḓo sala vha tshi lwela u vhuisa
mikhwa, vhuḓifari, ṱhonipho na vhuthu kha lushaka.

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12
 NDIMA YA 2

TSENGULUSO YA MAṄWALWA
2
2.1 MVULATSWINGA

Ndima yo fhiraho yo vha marangaphanḓa. Yo tou vulela nḓila zwoṱhe zwi no ḓo

toololwa kha iyi ndima.

Kha ndima ino ndivho ndi ya u ḓo sengulusa zwe vhaṅwe vhaṅwali vha ṅwala
mayelana na ndeme ya mikhwa na vhuḓifari hu tshi khou sedzwa ngano dza
Tshivenḓa. Ndimani iyi hu ḓo vha na u ṱalutshedza nga ha ḓivhazwakale ya ngano,
tshakha dza ngano, mishumo, vhaanewa, ndeme, tshivhumbeo, thero, mbonalo,
mikhwa mivhuya na mivhi, vhuḓifari havhuḓi na vhuvhi, mvelele na ṱhalutshedzo ya
Thyiori dza ngano. Tshihulwane ndi u thoma u wana uri hone tsenguluso na
mushumo wa tsenguluso ya maṅwalwa ndi mini? Tsenguluso ya maṅwala hone ndi
u ṱoḓou wana mafhungo a bvaho kha vhaṅwali vho fhambanaho vho vhuyaho vha
ṅwala mafhungo a yelanaho na zwine muṱoḓisisi a vha a tshi khou ṱoḓou ṱoḓisisa
nga hazwo.U ḓadzisa izwi, Fraenkel (2006:67) ene a tshi vhea tsenguluso ya
maṅwalwa u ri:

A literature review is helpful in two ways. It not helps the

researchers glean the ideas of others interested in a
particular research questions, but also lets them read
about the results of other studies.

Ngeno Blaxter na vhaṅwe (1998:101) vha ṱalutshedza tsenguluso ya maṅwala nga

nḓila i tevhelaho:

A literature review is a critical summary and assessment

of the range of existing materials dealing with knowledge
and understanding in a given field, its purpose is to locate
the research project, to form its context or background,
and to provide insights into previous work.

Fraenkel (2006) na Blaxter (1998) kha ṱhalutshedzo dzavho dza tsenguluso ya

maṅwalwa vha ri fhambani nyana musi Fraenkel a tshi sendeka ṱhalutshedzo yawe
nga ḽa uri vhavhali vha vhale nga ha mvelele dza maṅwe maṅwalwa. Ngeno Blaxter
o sendeka ṱhalutshedzo yawe kha u sedzulusa maṅwalwa, hu u itela u wana nḓivho
kha zwo no senguluswaho.
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Musi musengulusi o sedza ṱhalutshedzo dza vhaṅwali avha, zwi tou sumbedza
tshoṱhe uri ndivho ya tsenguluso ya maṅwalwa ndi u ṱoḓa nḓivho nga ha
kuhumbulele kwa zwino na u sedzulusa nga ha ṱhoho yeneyo hu u ṱoḓou wana
vhuṱanzi nga ha tsenguluso ya tshifhinga tshi ḓaho uri hu konou wanala zwo
siedzwaho na zwi songo senguluswaho zwavhuḓi kha sia ḽeneḽo.

Tshilavhelelwa kha ndima iyi, ndi u bvisela khagala zwine vhaṅwe vhaṅwali vha
amba nga ha mikhwa na vhuḓifari ho sedzwa kha ngano. Izwi zwi ḓo ṱalutshedzwa
ho sedzwa zwiteṅwa zwi tevhelaho: Vhubvo na ḓivhazwakale ya ngano, ngano,
mishumo ya ngano, vhaanewa kha ngano, Vhaanewa, tshivhumbeo tsha ngano,
thero, mbonalo ya ngano, mikhwa, vhuḓifari, mvelele ya Vhavenḓa zwi tshi yelana
na ngano na thyiori dzo shumiswaho kha ngano.

2.2 VHUBVO NA ḒIVHAZWAKALE YA NGANO

Ngano naho dzi kha tshivhumbeo tsho fhambanaho, dzo ḓi vha dzi hone u bva kha
zwifhinga zwa kale. Ngano dzi a wanala kha dzhango ḽoṱhe nga vhuphara u ya
murahu kha tshifhinga tsha Bivhili. Dzone dzo thoma u bva kha zwiṱori zwa u tou
anetshelwa. Magoulick (2011:1) a tshi ṱalutshedza nga ha vhubvo na ḓivhazwakale
ya ngano u ri: “Folktales studies have always focused on interrelationships between
language, literature, philosophy, and history. Founders of folklores are Johann
Gottfreid von Herder and Jacob and Wilhelm Grimm”.

Mogoulick ene u ṱalutshedza na u khwaṱhisedza uri tshifhinga tshoṱhe, ngudo dza

ngano dzo sedza kha matshilisano vhukati ha luambo, maṅwalwa, filosofi na
ḓivhazwakale. U ri mazhakanḓila a u wana vhubvo ha ngano vhu no pfi “philology”
ndi avho vhaṅwali vho bulwaho afho nṱha. U ri avho vho vhulunga maṅwalwa a
ngano na nyimbo u itela u pfesesa zwa tshifhinga tsho fhiraho u itela u dzudzanya
zwa zwino. U dovha a isa phanḓa nga uri vhavhekanyi vha maṅwalwa a nganetshelo
a mvelele (folklorists) vho vha vhe matshudeni vhe vha vha vha tshi fhambanya
maṅwalwa aya a mvelele.

2.3 ṰHALUTSHEDZO YA NGANO

Ngano ndi mafhungo ane vhathu vhahulwane vha anetshela vhana vhaṱuku.
Mafhungo aya a tou anetshelwa u bva kha muṅwe murafho u ya kha kha muṅwe.

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Ngano dzi ṱalutshedza nga ha mvelele dzi tshi tou anetshelwa nga vhakale. Ngano
dzone dzi ḓitika kha ngoho yo dzumbamaho kana yo xelaho zwi tshi ya kha
tshifhinga tsho fhiraho. Dzone kanzhi dzi dzhia mbonalo ya fhethuvhupo na
tshifhinga tshine dza khou anetshelwa ngatsho.

Kha ngano, ṅwana u a thuswa uri a kone u vha na kuhumbulele ku re kwone na u

dovha u funzwa uri a nga ḓidzudzanya hani kha kutshilele kwawe. Ṅwana u a kona u
ḓiwana, u pfesesa na u ḓivha zwine zwa khou itea kha dzhango nga vhuphara.
Raṅanga (2001:1) a tshi tikedza aya maambiwa u ri ngano ndi mafhungo kana
zwiṱori zwa vhakale zwine vhomakhulu vha anetshela zwiḓuhulu zwavho.
Vhomakhulu avha na vhone vha vha vho anetshelwa nga vhomakhulu vhavhovho.

Mmbi na Mugeri (2004:1) vha ri ngano ndi maṅwalwa a sialala nahone sa maṅwalwa
maṅwe na maṅwe, a na mushumo muhulwane tshitshavhani. Zipes (2000:2) a tshi
isa phanḓa na u ṱalutshedza ngano u ri: “Folktale is story-literary or folk-that has a
sense of the numinous, feeling or sensation of the supernatural or the mysterious.
But, and this is crucial, it is a story that happens in the past tense, and a story that is
not tied to any specifics”.

Hu tshi sedzwa avho vhaṅwali, zwi tou ri vhetshela khagala tshoṱhe uri ngano dzi
anetshelwa nga vhathu vhahulwane dza dovha dza vha maṅwala a kale. Hone,
ngano dzone dzi anetshelwa vhana nga madekwana hu hone ho dzulwa hu tshi
khou dzedzwa ḽi ḽa maladze.

2.4 TSHAKHA DZA NGANO

Lushaka luṅwe na luṅwe lwa ngano dze dza tou siwa nga vhomakhulu, lu na
mushumo une dza u bveledza kha vhathu uri hu kone u vhonala matshilele
tshitshavhani.

Mafela na Raselekoane (1991:41), na Maḓadzhe na vhaṅwe (2006:56-58) vho

khethekanya ngano kha tshakha nṋa dzine dza vha ngano dza foḽukutheiḽi, dza
phukha, dza sialala na dza tsiko. Muṱhige na vhaṅwe (2015:6-8) vhone vho dzi
khethekanya kha tshakha dza sumbe. Ndi ngano dza tsiko, sialala, vhathu na
phukha, phukha (Febulu), dza khumbulelwa (Thoḽotheiḽi), feritheiḽi, dza
ḓivhazwakale, na dza tshizwino (Urban legends).

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Ṱhoḓisiso iyi i ḓo ḓi ralo u bvela phanḓa i tshi sumbedza zwe lushaka luṅwe na
luṅwe lwa ngano lwa faredza. Hu ḓo vha hu tshi khou sedzwa nga maanḓa kha
tshakha nṋa dzi tevhelaho.

2.4.1 Foḽukutheiḽi

Kha ngano idzi vhaanewa ndi phukha na vhathu kana na zwithu zwi ngaho zwiko
zwa mupo sa matombo. Mafhungo a ngano idzi ha tendisei zwavhuḓi. Ngano idzi
dzone dzo rathiselwa kha vhaḓuhulu nga u tou anetshela nga vhomakhulukuku.

Muṱhige na vhaṅwe (2015:6) vha ri kha ngano idzi ri ṱangana na zwipuka zwi re na
vhuvha na zwiito zwa vhathu. Chen (2009:12) a tshi ṱalutshedzavho nga ha ngano
dza foḽokotheiḽi u ri:

Folktales are stories that grew out of the lives and

imaginations of the people. They have always been
children‟s favourate type. Their popularity springs from
their imaginative characters, their supernatural elements,
they focus on action, their simple sense of justice, their
happy endings, and the fundamental wisdom they contain.

Burke (2003:4) u ṱalutshedza ngano dza foḽokotheiḽi nga nḓila heyi: “Folktales are for
the most part fictitious. They are less profound and less authoritative. They offer
answers to life‟s questions and provide a venue for talking about issues of concern”.

Izwi zwo ambwaho nga Chen (2009) na Burke (2003) zwi tou khwaṱhisedza uri
ngano idzi mafhungo adzo ha tou tendisea zwavhuḓi. Chen ene u ri dzi sedzesa nga
maanḓa kha nyito dza dovha dza vha na vhuṱali khathihi na u gudisa vhuṱali. Burke u
dovha a khwaṱhisedza uri ngano dzi ṋea phindulo nga zwa vhutshilo dza dovha dza
ṋea vhathu tshifhinga tsha u amba nga mafhungo a ndeme.

2.4.2 Ngano dza phukha (febuḽu)

Vhaanewa kha ngano idzi ndi phukha. Phukha dzi na vhuvha na zwiito zwo no nga
zwa vhathu. Phukha afha dzi a amba na u ita zwine vhathu vha ita. Zwine zwa
anetshelwa kha ngano idzi kanzhi ndi mafhungo a sa tendisei.

16
Raṅanga (2001:12) a tshi tikedza izwi u ri ngano dzenedzi ndi dzine muanetsheli na
vhathetshelesi vha fulufhela uri zwo bvelela tshifhingani tsha kale musi zwipuka na
zwikhokhonono zwi tshi kona u amba na vhathu.

Muṱhige na vhaṅwe (2015:7- 8) vhone vha tshi amba nga ngano dza phukha vha ri
ndi ngano dzine khadzo vhaanewa ha vha zwipuka. Kha ngano idzi ri ṱangana na
zwipuka zwi na vhuvha na zwiito zwa vhathu. Ri ṱangana na phukha dzi tshi amba
na u ita zwine vhathu vha ita. Mafhungo adzo ha tou tendisea zwavhuḓi. Canonici
(1990:18) u sumbedza uri:” In fables or animal stories, animals are chosen to
represent specific human qualities, and that the hyena represents gluttony and
foolishness”.

Nga izwi, Canonici u khou tou khwaṱhisedza muhumbulo wa Raṅanga, Muṱhige na

vhaṅwe. Canonici o dovha a tou sumbedzesa nga uri kha ngano dza phukha,
phukha dzi a nangwa u itela u imela vhuvha ha vhathu. O dovha a ṋea tsumbo ya
phele uri kha ngano nnzhi i sumbedzwa sa phukha i songo ṱalifhaho.

Tsumbo ya lungano lune lwa sumbedza vhaanewa vhe phukha fhedzi nahone dzi
tshi khou ita zwiito zwa vhathu ndi kha lungano: Mbambe ya muvhuḓa na tshibode
nga Maḓadzhe na vhaṅwe (2006:27-29). Afha ri wana zwipuka izwo zwi tshi ṱuwa
zwa ya u swoga kholomo zwine zwa vha zwiito zwa vhathu.

2.4.3 Ngano dza sialala

Ndi ngano dzi ambaho nga ha mafhungo o no hangwiwaho a vhahali vho vhusaho
kale, nndwa na mipfuluwo ya lushaka lwonolwo.

Maḓadzhe na vhaṅwe (2006: 57), na Muṱhige na vhaṅwe (2015:8) vha amba zwi
yelanaho musi vha tshi amba uri ngano dza ḓivhazwakale dzi a tendisea, dzi amba
nga ḓivhazwakale ya vhahali, mahosi na mishumo yavho khathihi na mishumo yavho
kha lushaka lwonolwo. U ya nga ha Paiva (2010:2) a tshi ṱalutshedza nga ngano dza
sialala u ri: “A legend is traditional tale handed down from earlier times and believed
to have an historical basis”.

Izwi zwi ambwaho nga Paiva (2010) zwi tou khwaṱhisedza zwe Maḓadzhe, Muṱhige
na vhaṅwe vha ṱanḓavhudza musi vha tshi ri ngano idzi dzi bva kha zwithu zwo
iteaho kale dza dovha dza vha na mafhungo a ḓivhazwakale. Afha ri wana tsumbo
17
ya lungano lwa: „U xa ha mativha, u dzama ha khosi Dimbanyika‟ nga Ndlovu na
vhaṅwe (2015:9-12). Sa izwi mafhungo a ngano idzi a tshi dzhiiwa e a ngoho, u
kundelwa u humela ha Ḓimbanyika hayani na mmbwa yawe nge tombo ḽihulu ḽa vha
valela vha fela ngomu, zwo mbo ḓisumbedza u dzama hawe.

2.4.4 Ngano dza tsiko

Ndi ngano dzo sikwaho nga vhakale vha tshi ṱoḓou u bvisela khagala zwiphiri zwa
mathomele na vhubvo ha zwithu sa uri lufu lwo thoma hani, na zwa u ri phukha dzo
wana hani mitshila na vhubvo ha vhutshilo. Vhaanewa vhahulwane kanzhi ndi
vhahali vha lushaka lwonolwo.

Ngano idzi ndi zwiṱori zwi bvaho kha mvelele dzo fhambanaho lwa miṅwaha minzhi.
Dzo ṱalutshedza zwithu zwa mupo na u nea thandululo kha zwine vhathu vha vha
nazwo nga ha vhathu: Vhubvo na tsiko, zwiṱori zwa vhutshilo, lufu na vhutshilo nga
murahu ha lufu. Zwi anetshelwaho kha ngano dza tsiko a zwi tou tendisea zwavhuḓi.
Vhana vhone vha a zwi takalela vha dovha vha zwi ṱanganedza zwo tou ralo.

Maḓadzhe na vhaṅwe (2006:57-58) vha tshi ṱalutshedza nga ha ngano dza tsiko vha
ri ngano idzi dzi amba nga ha manditi na zwiṅwe zwi sa pfesesei uri vhathu vha kone
u zwi pfesesa. Midzimu na vhomakhulukuku vho dzamaho ndi vhone vhane vha vha
vhabvumbedzwa vhahulwane. Tshihulwane afha hu vha hu tshi khou sumbedzwa
vhushaka vhune ha vha hone vhukati ha muthu na vhadzimu. Phukha na dzone dzi
a dzheniswa. Jaja (2012:9) a tshi amba nga ngano dza tsiko u ri:

Myth is a story which is believed to be true and has its

origin in the far distant past history of a people. They are
man-made stories that play explanatory functions in the
African understanding of reality.

Naho hu na zwi yelanaho kha ṱhalutshedzo ya Jaja (1999), Maḓadzhe na vhaṅwe

(2006) zwi ngaho u amba nga manditi na u sa pfesesea ha zwithu, Jaja ene u
sumbedza uri ngano dza sialala ndi zwiṱori zwo khetheaho zwo iteaho shangoni kale.
U dovha a isa phanda nga uri ngano dza tsiko ndi dzi ambaho nga ha vhurereli,
vhubvo, lufu, vhuḓi na vhuvhi.

Tsumbo ya lungano lu ambaho nga ha zwa tsiko ndi lungano: „vhubvo ha lufu‟ nga
Ṋephawe (2008:8). Ulu lu ngano lu amba nga ha luaviavi na ḓongololo zwe zwa ḓo
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ruṅwa kha zwi tshilaho. Luaviavi lwo ruṅwa u amba uri zwi tshilaho zwi ḓo fa ngeno
ḓongololo ḽo ruṅwa u amba uri zwi tshilaho a zwi nga ḓo fa. Ḓongololo nge ḽa vho ḽa
mbula ḽa eḓela nḓilani, ḽo vho ḓo lenga u swika ḽa wana ho no dzhiiwa mulaedza wa
luaviavi lwo swikaho phanḓa wa uri zwitshilaho zwi ḓo fa.

2.5 MISHUMO YA NGANO

Kha lushaka luṅwe na luṅwe ngano dzone dzi na mishumo yo fhambanaho. Hu na

zwinzhi zwine ra guda kha ngano. Ngano dzone dzi a laya vhana, dzi vhulunga
mvelele na sialala na u sumbedza vhubvo ha zwithu. Ngano idzi dzone ndi tshipiḓa
tsha sialala yo vhaho hone u bva kha murafho u ya kha muṅwe, hu tshi khou sedzwa
ndeme yadzo hu si zwine zwa sandwa khadzo.

Maḓadzhe na vhaṅwe (2006:58) vha tshi sumbedza mishumo ya ngano vha ri dzi
vhulunga luambo, mvelele, mikhwa, milayo khathihi na u mvumvusa vhaanetsheli na
vhaanetshelwa. Amali (2003:88) ene a tshi ṱanḓavhudza mishumo ya ngano u ri:

Folktales serve as a source for creative inspiration that

leads to the emergence of several works in modern
literature, a source of entertainment, enlightenment on
cultural orientation and tradition of the people, a process
of educating and preparing children for various challenges
and aspects of society.

Nwaozuzu (2007:322) a tshi nyanyuwa u ri:

Folktales have function of educating children to be good

citizens who can stand and work towards successfully
achieving their life goals. Folktales are entertaining as well
as didactic. They serve as a window through which social
norms and values are mirrored. The reason for this is that
people‟s folktales are woven around their world view
experiences, expectations and achievements.

A tshi tou zwi bvisela khagala nga ha mishumo ya ngano Adeyemi (1997:114) u
amba u ri:
Folktales can be used to inculcate virtues such as
humility, gratitude, respect for elders and constituted
authority, perseverance, conformity to societal norms, co-
operation, hospitality, truthfulness, and honesty,
willingness to take advice, courage and love, loyality to
one‟s fatherland, hard work and fear of God.

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Nwaozuzu kha mafhungo awe u tou sumbedza uri ngano dzi na mushumo wa u
gudisa vhana u vha vhadzulapo vhane vha kona u ḓiimisa khathihi na u shuma
ndavhelelo i ya u bveledza miloro yavho. Nwaozuzu a tshi tikedzana na Adeyemi, na
Maḓadzhe na vhaṅwe, vha ima kha ḽithihi ḽa uri, ngano dzi a mvumvusa, u gudisa
mikhwa, u gudisa ṱhonifho na u vhulunga luambo. Adeyemi ene u dovha a engedza
musi a tshi ri, ngano dzi ita uri vhathu vha ofhe Mudzimu.

2.6 VHAANEWA

Vhaanewa ndi vhabvumbedza vho fhambanaho vhane vha wanalea kha ngano u ya
nga u fhambana hadzo. Vhaanewa avha kanzhi vha vha vhe vhaanewa vha fuḽethe
vha sa pfalesi kha lungano.

Muṱhige na vhaṅwe (2015:9) vha tshi amba nga ha vhaanewa vha ri: Vhaanewa vha
nganetshelo dza sialala vha anzela u vha zwiḽa zwine zwa pfi vhaanewa vha sa
shanduki (fuḽethe). Ndi vhaḽa vhaanewa vho ḓoweleaho vhane a ri sokou ṱangana
navho vha tshi shanduka na u kona u pfesesea kana u tevhelelea. Vhaanewa vha
nganetshelo idzi vha anzela u ṱuṱuwedzwa nga zwiga zwi ngaho sa: vivho, lufuno,
nyofho, vengo na vhutshivha. Muanewa muhulwane kana muhali ndi ane vhuvha
hawe ha ṱanea vhukuma.

Maḓadzhe na vhaṅwe (2006:60) vhone vha tshiṱalutshedza vhaanewa vha ri

vhabvumbedzwa vha ngano vho ya nga u fhambana. Naho zwo ralo vha a
kuvhanganywa vha bva zwigwada zwiraru zwihulwane zwine zwa vha; muanewa-
muhali, muanewa-muvhi na muanewa-muluṱanyi. Chen (2009:3) a tshi amba nga
vhaanewa u ri:

The characters in folktales are usually flat, simple and

straight forward. They are typically either completely good
or entirely evil and easy to identify. They do not internalize
their feelings and seldom are plagued by mental torment.
Characters tend to be singular; that is, they are motivated
by one overriding desire such as greed. Characters are
usually stereotyped. Physical appearance often readily
defines the characters, but disguises are common.

Avha vhoṱhe Chen, Muṱhige na vhaṅwe vho amba uri vhaanewa avha vha vha
fuḽethe. Chen ene o dodombedza zwauri vhaanewa vha nga vha vho lugaho kana
vhavhi lwa tshoṱhe. U ri vhaanewa avha, vha vha huthihi nga ṱhuṱhuwedzo ya muya

20
muvhi wa u diṱoḓela zwau. U dovha a ri vhaanewa vha shaya mbonela phanḓa. A isa
phanḓa nga uri mbonalo ya vhaanewa i ṱuṱuwedza vhuvha havho zwa dzumba
vhungoho.

2.7 NDEME YA NGANO

Ngano dzi na ndeme vhukuma kha vhutshilo ha vhathu. Ndi tshivhoni tshine vhathu
vha kona u vhona matshilele o kunaho na a so ngo kunaho. Nga ngano, fulufhelo na
lutendo lwa vhathu lu a ṱuṱuwedzea.

Ngano dzi na ndeme zwihulusa tshitshavhani. Dzi ṱuṱuwedza uri hu sa vhe na u

shanduka ha mvelele nga u khwaṱhisa fulufhelo na luambo. Dzi ri ṋea nḓila kwayo ya
kutshilele tshitshavhani. Ngano dzi ri ḓivhisa ngoho ya vhutshilo uri ri kone u vha na
vhuḓifhinduleli. Dzi dovha dza kona u ṱalutshedza zwi sa ṱalutshedzei.

Shoniwa (2013:1-2) a tshi ṱanḓavhudza ndeme ya ngano u ri:

Folktales embody the hopes and aspirations of the

majority of people in the society and are used to transmit
and preserve cultural values of the group. They show how
society views itself and also conveys their notions of
justice, rights and social obligations of its citizen. They
educate children into cultural values of society as well as
give them motivation and sense of well-being. They
convey morals as well as historical issues which affect
everybody in the community.

Kim (2013:1) ene a tshi nyanyuwavho nga ndeme ya ngano u ri:

Folktales have been shared in every society to entertain,

educate and preserve culture. Folktales are unique and
different from other types of literary fiction in many ways,
some of which are enumerated below. The indigenous
knowledge and wisdom found in the folktales keep us
connected to our traditions and indeed help share our
culture. Through folktales, children are given a glimpse
into a world where fantasy and reality meet. They reflect
society‟s attempt to give form and shape to its hopes and
fears, and answers to its questions. They allow children to
experience adventures they cannot attain in real life and
the language of folktales are important part of children‟s
literary heritage.

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Vhaṅwali avha Shoniwa (2013) na Kim (2013) vha tendelana nga ḽa uri ngano dzi a
funza, dzi ṋea vhunzhi ha vhathu fulufhelo na lutamo kha tshitshavha, dza dovha
dza shumiswa kha u pfukisela na u vhulunga mvelele ya lushaka lwonolwo.

Nga izwo zwi re afho nṱha, Shoniwa u tou toolola uri ngano dzi bvisela khagala
pfanelo, vhulamukanyi na maitele a tshitshavha tshenetsho. Dzi ṋea ṱhuṱhuwedzo ya
vhuvha ha tshitshavha tshenetsho. Dzi bvisela khagala mikhwa na ḓivhazwakale ine
ya kwama vhathu vhoṱhe tshitshavhani. Kim na enevho uri kha ngano, vhana vha
vha na luvhonela kha shango hune zwi si zwa vhukuma na zwa vhukuma zwa
ṱangana. U isa phanḓa nga uri ngano dzi lingedza u vhumba na u fhaṱa tshivhumbeo
kha fulufhelo na nyofho, na u fhindula mbudziso dza tshitshavha. U dovha a ḓadzisa
nga uri ngano dzi ita uri vhana vha vhe na tshenzhemo ya zwithu zwine vha si kone
u zwi swikelela vhutshiloni. A dovha a sumbedza uri luambo kha ngano ndi lwa
ndeme siani ḽa zwa vhufa.

2.8 TSHIVHUMBEO TSHA NGANO

Ngano dzo khethekanywa nga zwipiḓa zwina zwi tevhelaho:

 Mathomele
 Mutumbu
 Maṱhakheṱhakhe
 Thasululo

2.8.1 Mathomele

Kha mathomele, hu tou vha hone kha mvulatswinga hune ra wana muanewa
dendele khathihi na thaidzo dzine a ṱangana nadzo. Ri wana fhethuvhupo na
vhaanewa vhahulwane henefha kha mathomele.

Muṱhige na vhaṅwe (2015:12) vha tshi ṱalutshedza mathomele vha ri ndi hune
mafhungo oṱhe a lungano a bveledzwa hone. Muanewa u lwisa u tandulula thaidzo
ine a vha nayo. Ndi henefha hune ra ṱangana na zwi mu konḓiselaho u tandulula
thaidzo yawe. Maḓadzhe na vhaṅwe (2006:59) vha tshi tikedza uyo muhumbulo vha
ri mathomo ndi tshipiḓa tshi dzhiwaho sa marangaphanḓa. U fana na kha
nganeapfufhi, henefha kanzhi ri wana hu na vhuleme vhune mubvumbedzwa
dendele a tea u vhu fhelisa. Vhabvumbedzwa vhahulwane na vhone, vha anḓadzwa

22
henefha. Kha ngano dza Tshivenḓa, ri wana hu tshi ḓivhadzwa na tshifhinga, na
fhethuvhupo.

2.8.2 Mutumbu

Mafhungo oṱhe a kha lungano a itea henefha kha mutumbu. Ndi hune muanewa
dendele a vha e kha nndwa ya u linga u tandulula thaidzo yawe. Zwikhukhulisi kha u
tandulula thaidzo ya muanewa dendele ri zwi wana henefha.

Maḓadzhe na vhaṅwe (2006:59) fhethu afha vha u vhidza uri ndi vhukati. Vhone vha
ri ndi fhethu hune vhuleme vhuḽa he dendele a ṱangana naho mathomoni ha thoma u
hulela. Mubvumbedza-mupikisi kanzhi ndi ene o no vhangela mubvumbedzwa-
dendele vhuleme uvhu. Muṱhige na vhaṅwe (2015:12) na vhone vha tshi amba vha
tshi ya phanḓa vha tshi tikedza zwa Maḓadzhe na vhaṅwe vha ri kha mutumbu ndi
hune ra ṱangana na muanewa-dendele kana muanewa muhali na thaidzo yawe.

2.8.3 Maṱhakheṱhakhe

Maṱhakheṱhakheni ndi hone hune ha tou vha tshiuludzani tsha mafhungo. Muṱhige
na vhaṅwe (2015:12) ho katelwa na Maḓadzhe na vhaṅwe (2015:12) vhoṱhe vha
khou dadamala kha mudzedze muthihi wa u sumbedza uri maṱhakheni ndi hune
mafhungo a lungano a thoma u vhifha vhukuma, khuḓano ya tou ṋaṋa. Muṱhige na
vhaṅwe vhone vha sumbedza uri ndi henefho hune mafhungo a thoma u takadzesa.

2.8.4 Thasululo

Thasululo ndi hune thaidzo ya tandululwa hone na thero ya bveledzwa khagala

(Muṱhige na vhaṅwe, 2015:12).
Vha ri kha ngano a hu na u siiwa muyani sa kha nganeapfufhi. Maḓadzhe na
vhaṅwe (2006:60) na vhone vha kha ḽeneḽo ḽithihi ḽa u ri ndi hune vhuḽa vhuleme he
ha vha hu tshi khou dina ha tandululwa kana ha fhedza ho ḽa ṱhoho ya
mubvumbedzwa. Kha ngano nnzhi dza Tshivenḓa, dendele u fhedza a tshi kunda
ngeno mutovholi uyo ane a dinesa na u tovhola vhaṅwe a tshi vhulahwa kana a
pandelwa shangoni.

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2.9 THERO

Ngano dzone dzi na thero i re khagala nahone i dovhololaho. Zwivhuya zwi a

pfufhiwa, vhakundi naho hu tshi nga vha vha tshinnani kana vha tshifumakadzini
mafhedziseloni vha tshila nga dakalo. Vhavhi vhone vha fhedza vho wana
tshigwevho.

Muṱhige na vhaṅwe (2015:11) vha tshi tikedzwa ayo mambwa nga ha thero ya
ngano vha ri: Thero dza ngano dzi a leluwa fhedzi dzi na mulaedza wa ndeme
nahone u re na maanḓa. Dzi bvukulula ndeme ya zwine zwa nga zwi tevhelaho: U
pfela vhuṱungu, u ṋea na u ḓiṱukufhadza u fhirisa vivho, u sa vha na ndavha na
vhaṅwe. Kim (2003:2) ene a tshi amba nga ha thero u ri:

Folktales educate children on how to live with integrity and

peacefully with others. In folktales goodness is always
rewarded, heroes and heroines live happily ever after,
while villains are suitably punished.

Kim, Muthige na vhanwe vha tshi amba nga ha thero, vha a tendelana kha ḽa uri
ngano dzi gudisa vhana uri hu tshilwa hani na vhaṅwe vhathu tshitshavhani. Kim ene
a ṱanḓavhuwa musi a tshi amba uri, zwivhuya zwi a fhedza zwo pfufhiwa ngeno
vhahali vha tshifumakadzini kana vha tshinnani vha tshi fhedzisela nga u tshila
zwavhuḓi hu uri vhavhi vha tshi pfiswa vhuṱungu.

2.10 MBONALO YA NGANO

Ngano dzi na mbonalo dzi no fana u ya nga u fhambana hadzo. Mbonalo dzenedzi
dzi a ṱoḓou fana na mbonalo dza nganeapfufhi na nganea dzine dza vhumba
tshipiḓa tsha ḽiteretsha ya ṋamusi.

Mbonalo ya ngano u ya nga Oxford Dictionary (2000:162) i ri:

24
 It is a noticeable part or an important part in something or
even can be elements, characteristics of something.
Geneally, folktale shares some common characteristics. It
consists of a lesson or moral value, supernatural or magic
elements and represents a human quality usually good or
evil ones. The main character tends to be a person who
finally get rewarded with happy ending and the villains are
destroyed.

Ṱhalusamaipfi iyi ya ha Oxford (2000) i khou tou ombedzela uri mbonalo ya ngano
ndi tshipiḓa tshi re khagala na u dovha u khwaṱhisedza uri ngano dzi na mbonalo i
fanaho. Nahone i dovha ya amba uri ngano dzi funza mikhwa, zwiito zwi sa tendisei
na zwiito zwine zwa vha zwavhuḓi kana zwi si zwavhuḓi. I dovha ya sumbedza uri
mubvumbedzwa muhulwane ndi ane magumoni a wana pfufho ngeno mupikisi kana
muluṱanyi a tshi ṱungufhadzwa.

Ngano dzone dzi sumbedza mbonalo i tevhelaho:

2.10.1 Fhethuvhupo na tshifhinga

Afha hu vha hu tshi khou ambwa nga ha tshifhinga na fhethu. Kha tshifhinga hu vha
hu khou sedzwa ḓuvha, ṅwaha na miṅwaha. Kha fhethu hu sedzwa ḓorobo, shango,
nnḓa, ngomu, ho pfumwaho, ho shaiwaho, hu naho mvula, hu na ḓuvha, hu na
swiswi, hu na tshedza, hu na khombo, hu na tsireledzo na zwauri afho fhethu hu a
bvukulusa vhuḓipfi ha muthu naa?

Muṱhige na vhaṅwe (2015:10) vha tshi ṱalutshedza vha ri naho fhethuvhupo na

tshifhinga zwi songo tou bveledzwa zwavhuḓi kha ngano, dzi tea u tendisea uri zwo
itea nga tshenetsho tshifhinga tshe zwa itea ngatsho nahone zwo itea huṅwe hethu.
Tshihulwane ndi uri tenda mafhungo a lwonolwo lungano o itea huṅwe fhethu hu si
muyani. Fhethuvhupo na tshifhinga kha ngano maipfi a ambiwa nga iṅwe nḓila i sa
tou vha khagala zwavhuḓi.

Tshifhinga kha ngano tshi a kona u sumbedzwa nga maipfi a ngaho sa: “Kale-kale”,
na muṅwe musi”. Fhethuvhupo hone vhu sumbedzwa nga maipfi a ngaho sa:
“Shangoni ḽa kulekule” na “ḓakani ḽihulu”.

2.10.2 Vhubvumbedzwa

25
Afha hu vha hu khou ṱoḓou ḓihwa zwithu zwinzhi zwo fhambanaho nga ha u oliwa ha
mubvumbedzwa sa uri muanewa uyo ndi muanewaḓe? U tenda kha zwifhio na
miloro yawe ndi ifhio? U ḓifara nga nḓilaḓe? Vhathu vha mu dzhiisa hani? Vhaṅwe
vhathu vha ri mini nga hae na uri u wela kha tshakha dzifhio dza vhaanewa?
Madigan (2009:2) ene a tshi ṱalutshedza nga vhaanewa u ri:

Characters are usually flat, meaning that they are

uncomplicated and change only in their mindset
throughout the course of the story. The hero and heroines
are usually fair, kind, charitable, unselfish, courageous
and caring. Both usually posseses some sort of special
abilities or powers.

Madigan (2009) afho nṱha u bvisela khagala nga u tikedza uri vhaanewa kha ngano
vha nga vha fuḽethe. Uri vhahali vha vhanna kana vha tshifumakadzini kanzhi vha
vha vhathu vha u luga, vha si na vhutshivha, vha u ṱuṱuwedza kana vha vhathu
vhane vha sumbedza zwiito zwa manditi.

2.10.3 Puloto

Puloto ndi ndunzhendunzhe ya mafhungo u bva mathomoni u swika afho hune

mafhungo a khunyelela hone. Kha ngano puloto dzi anzela u vha pfufhi. Maipfi
maṅwe na mihumbulo i a dovholola fhedzi a zwi khakhisi puloto. U dovholola ha
mihumbulo na maipfi zwone zwi a thusa kha muthetshelesi wa lungano uri a konou
tevhela lungano ulwo. Kha ngano, khuḓano a i lengi u bvelela ya dovha ya sa lenge
u tandululwa. Magumo a anzela u vha avhuḓi naho tshiṅwe tshifhinga a sa vhi
avhuḓi. Steel (2004:1) a tshi tikedza makumedzwa a re afho nṱha nga ha puloto u ri:

A plot is very simple, though interesting and provoking to

didactic. It is full of action and follows specific and simple
patterns. The plot starts right out with fast moving action
that grabs the listener‟s interest and keeps it. Conflicts are
usually resolved with great deeds or acts of human
kindness related to good and bad/evil.

Zwine Steel a khou ṱalutshedza zwone afho nṱha u khou tou sumbedza u ri puloto i a
leluwa, yo ḓala nyito i no lunzhekana. U ri puloto i thoma nga nyito ya u ṱavhanyedza
ine ya kunga dzangalelo ḽa vhathetshelesi lwa tshoṱhe.

2.10.4 Thero na khuḓano

26
Lynch na vhaṅwe (1999:1) vha tshi amba nga thero dza ngano vha ri:

There are three general themes in folktales, merely: good

versus evil, the power of perseverance, and the
exploration for the ways of the world. It can be seen that
the folktales prior to teach the kindness to the next
generation of their society, it teaches the prior elements of
literature, such as conflict, characterization, and plot

Avha vhaṅwali vha khou tou bvela khagala nga u sumbedza uri ngano dzi na ndeme
ya u sumbedza vhuvhi vhukati ha zwivhuya na u sumbedza u luga u ya kha murafho
u ḓaho. Izwi zwi tikedzwa na nga Russel (2009:3) a tshi ri:

Themes in folktales are usually quite simple, but serious

and powerful. Folktales themes espouse the virtues of
compassion, generosity, and humility over the vices of
greed, selfishness, and excessive pride. The themes are
at the very heart of growing up.

Russel u dovha a bvela khagala musi a tshi ri ngano dzi a leluwa dza dovha dza vha
na maanḓa. U ri dzi sumbedza uri vhuṱali vhu wanala musi ho thoma ha vha na u
tambula khathihi na uri kha u bindula huṅwe na huṅwe hu na masiandaitwa.

2.10.5 Luambo na tshitaila

Afha ndi hune ra lavhelesa kha vhutsila na vhukoni ha kushumisele kwa luambo nga
muanetsheli wa lungano. Hu sedzwa uri mathomele na phendelo zwo itwa hani kha
nganetshelo yawe. Tshiṅwe tshifhinga ndi henefha hune muanetsheli a shumisa
mufhindulano u itela u bvisela khagala vhuvha ha muanewa kha lungano lwonolwo.
Izwi zwi tikedzwa nga Poulshock (2006:16) nga nḓila heyi:

Language uniquely serves as a mechanism that facilitates

altruistic behaviour or morality in human groups. It
provides an excellent means to assess both the
conceptual and bevavioural status of moral thinking and
acting, and language enables us to mark symbolically
what we consider immoral or moral.

Afha Poulshock u vha a khou tou ṱalutshedza uri luambo lwone lu sumbedza mikhwa
kwayo na mivhi kha tshigwada tsha lushaka lwonolwo, lwa dovha lwa thusa kha

27
kuhumbulele na nyito dzi re dzone. Chi-Fen (2000:4) u ṱalutshedza tshitaila nga nḓila
heyi:

Folktales often use a technique-stylized intensification,

which occurs when, with each repetition, an element is
further exaggerated or intensified. This has the effect of
increasing the drama. Some folktales have powerful visual
images that we can readily identify. Folktales often lift
their heroines and heroes to higher and more refined
levels where they remain beautiful, noble, and pure
through the process of sublimation.

Chi-Fen (2000) ene a tshi ṱalutshedza u sumbedza uri kha tshitaila ndi hune vhahali
vha tshifumakadzini na vha tshinnani vha dzhielwa nṱha vhukuma lune vha sala vha
tshi ḓivhea vha dovha vha sala vho kuna.

2.11 MIKHWA

Mikhwa i sumbedza vhunzhi ha matshilele kha lushaka lwa zwino. Hu na nḓila dzine
vhathu vha nga khwinisa matshilele hu u itela u imelela matshilo a tshitshitshavha.
Hu na nḓila dzine vhathu vha tea u vha na vhuḓifhinduleli kha zwiito zwine vha ita,
zwi nga vha zwiito zwavhuḓi kana zwi si zwavhuḓi. Vha a kona u vhona na u
nyanyuwa maelana na zwiito zwa vhathu vhenevho. Vha a dovha hafhu vha kona u
funza ngudo dza ndeme nahone zwi khagala. Harits (1999:627) a tshi ṱalutshedza na
u tikedza nga ha mikhwa u ri: “Moral itself is defined as the fundamental human
behaviour that ensures the sustainability, enjoyment and fulfilment of the meaning of
life”.

Izwo zwi vha zwi tshi tou ṱalutshedza uri mikhwa yone ine i tou ṱalutshedzea sa
vhuḓifari ha muthu vhune ha sumbedza arali u tshi khou ḓiphina na u khwaṱhisedza
zwine vhutshilo ha vha zwone. Paul (1992:13) ene a tshi tou zwi amba o ḓifulufhela
nga ha mikhwa u ri ndi:

Tales told to show that good must be rewarded while evil

does not and cannot go undetected and unpunished.
They teach on why it is not good to be disobedient,
greedy and lazy. In morals, issues such as acts of
wickedness, theft, stinginess, unfaithfulness, dishonesty,
hatred, and the like are accordingly punished. Children
are encouraged to abide by good attitudes such as
honesty, love, kindness, faithfulness, generosity and
helpfulness.
28
Paul ene u khwaṱhisedza, u tikedza na u ombedzela o ḓisendeka kha milayo ya fumi
zwine zwa sumbedza uri musi milayo iyo i songo tevhelwa hu vha na u pfiswa
vhuṱungu. U dovha a ombedzela uri vhana nga vha ṱuṱuwedzwe u tshila vha tshi
tevhela iyo mikhwa yavhuḓi i no nga sa u vha na ngoho, u funa, u luga, u
fulufhedzea na u thusa.

2.11.1 Mikhwa yavhuḓi

Mikhwa yavhuḓi ndi ine ya vhonala musi muthu a tshi sumbedza ngoho, u ṱhonifha, u
fulufhedzea, u vha na vhuḓifhinduleli kha zwiito zwawe, vhuthu na u luga. Zwoṱhe
izwo zwi dzhiiwa i yone nḓila kwayo ya matshilele. Mikhwa yavhuḓi i dovha ya ita uri
muthu a vhe na vhuḓifari na matshilisano avhuḓi. U ḓivha zwo khakheaho na zwi so
ngo khakheaho kha matshilele ndi zwa ndeme ngauri zwi fhaṱa vhuvha ha muthu.
Kha mikhwa kwayo muthu u a kona u dzhia tsheo i re yone nga u tou dzi kha ngoho
fhedzi naho nyimele i tshi nga vha i hani. Zwi dovha zwa thusa u khwinisa vhutshilo
ha muthu.

Ngano dzone dzi a sumbedza mikhwa kwayo ine ya tea u tevhelwa. U tou topola i si
gathi kha minzhi ndi hei: u sedza zwau, u sa zwifha, u sa tswa, u sa ḓidzhiela nṱha, u
sa vhulaha, u sa tambudza, u sa dzhia ndaka dza vhaṅwe na u sokou sa sasaladza
vhaṅwe.

Mikhwa yavhuḓi i sumbedza mulayo wa vhuṱhogwa une wa ri: “Zwine wa funa

vhathu vha tshi u ita, na iwe vha ite zwenezwo”. Uyu mulayo wa vhuṱhogwa u hone
kha mvelele ya lushaka luṅwe na luṅwe. Musi u na mikhwa i ṱanganedzeaho, u a
kona u fara vhaṅwe vhathu zwavhuḓi nahone nga khuliso. Popenoe (1998:3) a tshi
ṱalutshedza na u khwaṱhisedza zwo ambwaho nga ha mikhwa yavhuḓi afho nṱha u ri:

Good morals are those morals that children learn from

and are influenced most by those persons who are most
meaningful to them, and the most meaningful adults are
those to whom the child is emotionally attached.

Izwi zwone zwi tshi tou khwaṱhisedza uri mikhwa yavhuḓi i gudwa na u ṱuṱuwedzwa
nga avho vhane vha ita zwo no tamiwa nga ṅwana. Ndi ngazwo tshitshavha tshi tshi
29
tea u tshila sa tsumbo sa izwi vhana vha tshi tevhela zwa vhathu vhane vha tshilesa
vho ḓibadekanya navho.

U khwaṱhisedza izwo zwo ambwaho uri ngano na dzone dzi a sumbedza mikhwa
yavhuḓi, ri zwi wana tsumbo yazwo, kha lungano: Ṋelwamondo, nga Ṱhagwane
(1995: 17-19). Kha lungano ulu pfeṋe Ṋelwamondo ḽo sumbedza vhuthu nga u thusa
mufumakadzi we a vha o dzhielwa ṅwana. Lungano ulu lu khou ri funza uri u thusa
na u vha na vhuthu ndi yone mikhwa kwayo vhukuma.

2.11.2 Mikhwa mivhi

Mikhwa mivhi ndi maitele na kutshilele ku kandekanyaho pfanelo dza vhathu u fana
na u vhulaha, u tswa, u zwifha, u tambudza na u sa tevhela milayo kwayo ya
vhuḓifari yo vhewaho. Izwi zwi a dovha zwa vha zwi tshi amba mikhwa yo vhifhaho i
sumbedzaho zwiito zwa vhupombwe, zwiito zwi xedzaho na zwoṱhe zwiito zwi sa
ṱanganedzei tshitshavhani. Nwachukwu (2010:2) a tshi tikedza zwo redzwaho afho
nṱha u ri:

Immorality is a behaviour which is synonymous with

corruption, dishonesty, illegality and a host of other vices.
Immorality has gone far destroying the lives of our
quotable „leaders of tommorrow‟.

Afho Nwachukwu u khou tou khwaṱhisedza uri mikhwa mivhi i tou fana na u ita
vhuaḓa, u sa fulufhedzea na u ita zwi siho mulayoni. A tshi dovha a tshi ṱalutshedza
uri mikhwa mivhi i pwashekanya matshilo a vharangaphanḓa vhashu vha matshelo
vhane vha vha vhana.

2.12 VHUḒIFARI

Vhuḓifari ndi nḓila kana maitele ane muthu a tshila ngao. Izwi zwi katela vhuḓifari
vhune ha tou laelwa nga mvelele, lushaka, mikhwa na zwine muthu a tou dzhielela.
Vhuḓifari vhu vhonala nga maanḓa nga zwine vhathu vha ita.

Vhuḓifari vhu a kona u gudwa kha zwigwada, kha tshitshavha na kha mvelele ya
lushaka lwonolwo. Vhuḓifari vhu dovha ha bva kha ḽa uri vhathu vha tshigwada

30
tshenetsho vha lavhelelani kha vhathu vhenevho. Vhuḓifari vhu nga vha havhuḓi
kana vhu si havhuḓi.

Bergner (2010:1) u ri: “Behaviour is any observable overt movement of the organism
generally taken to include verbal behaviour as well as physical movements”.
Exforsys (2010:1) na ene a tshi ṱalutshedza-vho nga ha vhuḓifari u ri: “It is the set of
responses coming from vital emotions specific to a person. Some people behave
differently in a given situation. Some behave well and appropriately while others do
not”.

Bergner (2010) na Exforsys (2010) na vhone vha ima na muhumbulo wo ambwaho

afho nṱha une u tshi tou katela wa amba u ri vhuḓifari, ndi nyito ine i nga
ṱanganedzea kana ya sandwa nga tshitshavha. U amba nga ha vhuḓifari, ndi musi ri
tshi kona u ṱalula uri ndi vhuḓifari-ḓe vhune ha vha havhuḓi na vhuḓifariḓe vhune ha
vha vhuvhi.

2.12.1 Vhuḓifari havhuḓi

Vhuḓifari kwao vhu ṱalutshedza muthu ene mune. Vhu a kona u sumbedza vhuvha
ha muthu onoyo na zwine a tenda khazwo. Vhu vha havhuḓi, u ṱanganedzwa na u
pfeseswa nga tshitshavha tshenetsho. Exforsys (2010:1) a tshi amba nga ha
vhuḓifari kwaho u ri:

Good behaviour comprises of actions and responses

acceptable and understood by society. They adhere to the
norms of society. The outcome of such behaviour is
always positive and pleasant. However, what may be
“good” behaviour to you may not necessarily be perceived
as such to others.

Kha zwo ṱalutshedzwaho afho nṱha zwi tshi dovha zwa tikedzwa nga Exforsys, zwi
tou sumbedza uri vhuḓifari ha muthu vhu amba vhuvha ha muthu ene mune. Izwi
zwa dovha zwa tou amba zwi sa vhudziswi uri musi u tshi ṱoḓa uri vhathu vha u fune,
u tea u ḓifara nga nḓila i ṱanganedzeaho zwi sa sedzi uri u ngafhi nahone na nnyi.
Arali hu na vhuḓifari vhune muthu a pfa a sa ḓiṱongisi ngaho, ndi khwine u ita tshithu
ngaho vhu sa athu u sia dondo kha vhuvha hawe.

2.12.2 Vhuḓifari vhuvhi

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Vhuḓifari vhu si havhuḓi ndi vhune maitele a hone a vha a songo fhaṱwa u bva kha
vhuthu. Izwi zwi vhonala musi muthu a tshi zwifha na u levhela vhaṅwe zwine zwa
vha maitele o vhifhaho sa izwi a tshi pwashekanya vhukonani ha vhuthu ho teaho
vhu ḓisendekaho kha ngoho na ṱhonifho.

Vhuḓifari vhuvhi mahayani vhu a kona u vhanga vhuswina kha vhathu henefho
muṱani. Mishumoni vhu vhanga u sa pfesesana vhukati ha vhashumisani ngeno
mabinduni vhu tshi vhanga thaidzo kha vharengi zwa kwama vhubindudzi nga nḓila i
si yavhuḓi.

Vhuḓifari vhuvhi vhune muthu a vhu sumbedza shangoni ndi vhune ha bvisela
khagala vhuthu na kualutshele ku so ngo vhibvaho kwa onoyo muthu. Vhu a dovha
ha ita uri onoyo muthu a ṱuswe tshitshavhani. Little (2008:1) ene a tshi khwaṱhisedza
na u ṱalutshedza vhuḓifari vhuvhi u ri:

Bad behaviour is disturbing or endangering others,

confronting others with aggressively rude behaviour,
taking more than a reasonable amount of space in public
settings. Behaving boorishly, noisy, intrusive, rude and
self-centred actions that impose on others or that greatly
privilege one‟s own immediate wants.

Exforsys (2010:1) a tshi amba nga ha vhuḓifari vhuvhi u ri: “Bad behaviour causes
damage to any person, event, or thing and affects and harms society, including the
ability to perform duties and responsibilities”. Izwi zwi re afho nṱha zwi tou
ṱalutshedza u ri mikhwa mivhi i a pwashekanya vhuvha ha muthu tshitshavhani na
vhuḓiimiseli ha u ḓifunga kha zwa u shuma. O dovha a ya phanḓa nga u ri vhuḓifari
vhuvhi vhu ṋea mutsindo muvhi zwi songo teaho kha muthu muṅwe na kha zwithu
zwi no khou itea. A tshi amba nga ha vhuḓifari vhuvhi Davenport (2011:4) u ri:

Bad behaviours draws people to the word‟s bottom

feeders, is a prelude to poor self-esteem and mood
disorders, it negatively impacts those you love most and
they slowly drain the mutual respect, ease, and natural
pleasure of relationship.

Vhaṅwali avha Exforsys, Davenport na Little, vhuraru havho vha a tikedzana u

bvisela khagala uri vhuḓifari vhuvhi vhu a dzindela, vhu vhanga nyimele i si yavhuḓi
tshitshavhani, vhu sumbedza u shaya ṱhonifho, u ḓiḓivha na u u ita uri hu sa vhe na
matshilisano avhuḓi vhukati ha vhathu vhane uyo muthu a tshila navho.
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2.13 MVELELE

Mvelele ndi nḓila ine vhathu vha lushaka lwonolwo vha tshilisa zwone vha dovha
hafhu vha ḓiṱalula ngayo kha vhaṅwe. Mvelele ya Tshivenḓa yone i katela zwi
tevhelaho: lutendo, milayo, zwiilaila na zwiga. Milubi (1991:1) a tshi ṱalutshedza u ri
luambo ndi nḓila ine muthu a kona u davhidzana ngayo na muṅwe. Luambo ndi
lwone lu hwalaho na matshilele a vhathu vhakene.

Muṱhige na vhaṅwe (2015:16) vha ṱalutshedza u ri, kuambele kwa mvelele ku anzela
u bveledza ngoho na milaedza kana pfunzo zwine lushaka lwa tama u vhona zwi tshi
rathela kha murafho na murafho, ngeno Mooney (2007: 27) u ṱalutshedza mvelele
nga nḓila i tevhelaho: “Culture refers to the meanings and ways of life that
characterize a society. The elements of culture include beliefs, values, norms,
sanctions and symbols”.

Nga izwo Mooney (2007) u khou sumbedza uri mvelele i katela maitele o tewaho a u
langula mikhwa na vhuḓifari ha lushaka lwonolwo. Zwine mvelele ya vha zwone zwi
katela lutendo, mikhwa, nyiledzo na zwigaṱhalu. Samovar na Porter (1997: 45)
Vhone vho ṱalutshedza mvelele vha ri:

Culture is a system of shared beliefs, values, behaviours

and artifacts that the members of society use to cope with
their world and with one another, and that are transmitted
from generation to generation through learning.

Samovar na Porter (1997) Vhone vha tshi tikedza vha sumbedza uri mvelele ndi
maitele a zwine vhathu vha tenda khazwo, mikhwa, vhuḓifhinduleli na vhutsila vhu
no shumiswa kha u ḓibadekanya na shango ḽine vha tshila khaḽo zwa rathiselwa u
bva kha murafho u ya kha murafho nga ṋdila ya u tou guda. Pelletier (2015:2-3) a
tshi amba nga ha ngano u ri:

Folktales has significance on the culture. It gives

encouragement and hope, teaches morals. Provide
national pride and identity, make a culture‟s spiritual
beliefs and causes us to recognize our own complexity.

33
Pellitier (2015) afho nṱha u khou tou ḓadzisa nga u bvisela khagala uri ngano ndi dza
ndeme kha mvelele. Dzi ṋea ṱhuṱhuwedzo na fulufhelo dza gudisa mikhwa. Dzi ṋea
tshirunzi kha lushaka na u ḓiḓivha.

2.14 THYIORI

2.14.1 Ṱhalutshedzo ya Thyiori

Thyiori i nea tshivhumbeo tshine tshi nga thusa u pfesesa kuhumbulele kwa vhathu,
zwipfi na vhuḓifari. I ṱalutshedza vhuḓifari khathihi na u ṋea mbonelaphanḓa. I
sumbedza nyangaredzo ya zwine zwa itwa. Kim (1995:1) u khwaṱhisedza nga u ri: “A
theory is a system of generalizable statements that are logically linked together to
understand or predict human phenomena”. Afho Kim (1995) u vha a tshi khou tou
sumbedza uri thyiori ndi tshitatamennde tshine tsha angaredza, tsha pfesesa na u
ṋea mbonelaphanḓa kha kutshilele kwa vhathu. Ngeno Frey na vhaṅwe (1991:1) vha
tshi tikedza vho vha ri:

A theory is a generalisation about a phenomenon, an

explanation of how or why something occurs. Indeed, any
statements that explain what is measured or described,
any general statements about cause or effect are theory
based, at least implicity.

Frey na vhaṅwe (1991) na vhone vha ṱalutshedza thyiori ngauri ndi nyangaredzo ya
nyito na ṱhalutshedzo ya uri zwithu zwo itea hani na uri ndi ngani. Vha isa phanḓa
nga u sumbedza uri nga ngoho, tshitatamennde tshine tshi nga ṱalutshedza zwine
zwa nga pimiwa kana u ṱalutshedzea u ya nga ha zwiitisi na masiandaitwa, zwo
ḓibaḓekanya, u ḓiraredza kana u ḓisendeka kha Thyiori. Vha dovha vha sumbedza
uri fhedzi a zwo ngo tou dodombedzwa.

Avho vhaṅwali Kim, Frey na vhaṅwe vha tendelana kha ḽa uri thyiori ndi
nyangaredzo ya nyito. Frey na vhaṅwe vhone vha dovha vha ṱanḓavhuwa nga u
sumbedza uri kha thyiori ri wana ṱhalutshedzo ya uri zwithu zwo itea hani nahone
ngani.

2.14.2 Thyiori ya Mikhwa

34
Thyiori ya mikhwa i ṱalutshedza uri ndi ngani dziṅwe dza nyito dzo khakhea ngeno
dziṅwe dzi kha ngona, na u dovha u ṱanḓavhudza uri ndi ngani ro tea u tshila nga
kuṅwe kutshilele ku fhambanaho na kwa u thoma. Iyi Thyiori i a dovha hafhu ya
thusa uri ndi zwiito zwifhio zwi re zwone na zwifhio zwi si zwone.

I dovha ya vha nḓila kana maitele ane a tea u shumiswa u wanisisa arali nyito ine ya
khou tea u ṱhaṱhuvhiwa yo ṱoḓisiswa, na uri i kha ngoho naa? I thusa u ṱuṱula nḓila
ine ra sedza ngayo mikhwa na u wanulula uri nyito iyo i sumbedza mikhwa kwayo
kana mivhi naa? Izwi zwi ambaho uri Thyiori iyi i a ṱoḓea, i tea u shumiswa na u
tevhelwa. Izwi zwi dovha zwa amba uri i songo shumiswa na u tevhelwa nga nḓila yo
khakheaho. A tshi tou khwaṱhisedza, Vaughn (2010:1) ene u ri:

A moral theory explains not why one event causes

another but why an action is right or wrong or why a
person‟s character is good or bad. A moral theory tells us
what is about an action that makes it right, or what it is
about a person that makes him or her good.

Uyu muhumbulo wa Vaughn (2010) u khou tou khwaṱhisa zwo ambwaho afho nṱha
musi a tshi sumbedza uri Thyiori ya mikhwa a i ṱalutshedzi uri ndi ngani nyimele dzi
tshi ṱuṱuwedzana, i sumbedza fhedzi uri ndi ngani tshithu tshi tsha vhukuma kana
tshi si tshone, kana uri ndi ngani vhuvha ha muthu vhu tshi nga vha havhuḓi kana
vhu si havhuḓi. Thyiori ya mikhwa i ri vhudza uri ndi tshini kha nyito tshine ya tshi ita
uri tshi vhe ngonani kana tshi si vhe ngonani, kana ndi tshini tshine tsha ita uri muthu
a vhe a ṱanganedzeaho. Norton (2017:1) ene u zwi vhea nga heyi nḓila ya u ri:

A Moral theory is an explanation of what makes an action

right or what makes a person or thing good. It is concerned
with the rightness or wrongness of an action. Moral theory is
interconnected with considered judgements and principles.

Izwo zwo bulwaho afho nṱha nga Norton (2017) zwi tou khwaṱhisedza zwa Vaughn
(2010). Norton ene o bvela phanḓa nga u sumbedza uri Thyiori ya mikhwa yo
ṱumanywa na maitele o tendelaniwaho khao zwi tshi bva kha zwine muthu a tenda
zwone.

2.14.3 Thyiori ya Vhuthu

Thyiori iyi i amba uri muthu ndi muthu nga vhaṅwe vhathu. A hu na na muthu na
muthihi o ḓaho shangoni o fhelela nahone a tshi kona u ita zwoṱhe. O ḓa a sa koni u
35
humbula, u tshimbila, u amba na u ḓifara sa muthu nga nnḓa ha u tou zwi gudiswa
nga vhaṅwe. Vhuthu ho ḓisendeka kha vhuthihi ha tshigwada tshenetsho zwine zwa
vha tshone tshipikwa tsha kutshilele kwa tshakha dza Afrika.

Vhuthu vhu tou vha tshone tshiga tsha ndeme vhukuma kha matshilisano a mvelele
ya Afrika. Vhuthu vhu sumbedza vhuthihi vhu yelelanaho na vhuḓifhinduleli ha muthu
ene mune kha muṅwe. Izwi zwi tou sumbedza uri Thyiori ya Vhuthu i tou ḓisa
tshedza tsha u sumbedza uri lushaka lwa Afrika nga mvelo lu na vhuthu lwa dovha
lwa ḓibadekanya kha vhushaka na matshilisano.

Thyiori ya Vhuthu i sumbedza ṱhonifho na u dzhiela nṱha tshirunzi tsha muthu zwine zwa
ita uri hu si vhe na u fhandekana ha mirafho, na uri tshitshavha tshi shume tshoṱhe tshi
tshi ṱhonifhana. Vhathu vhane vha tshila vha tshi sumbedza vhuthu, a vha shavhi
tshithu, vha a ḓibvisela khagala kha vhaṅwe, a vha pfi vha tshi shushedzea ngauri vha
vha vha tshi ḓivha uri vhathu vhane vha khou tshila navho vho luga. Vha tshila vhe na
ngoho ya uri nga u vha na vhuthu u dzula wo ṱanganedzea kha tshitshavha itsho nga
vhuḓalo.
Matshilisano a vhuthu kha vhathu vha Afrika a vhonala musi vha tshi tshina vhoṱhe
hu tshi khou shumiswa mirumba ya Afrika, u imba vhoṱhe, u anetshelana zwiṱori na
ngano khathihi na u tamba matambwa a sumbedzaho zwa tsiko na vhaanewa vho
fhambanaho kha eneo matambwa. Mbigi na Maree (2005:75) vha tshi tikedza zwo
ambwaho afho nṱha vha ri :

Ubuntu Philosophy optimises the indigenous setting of an

African organisation. An African is not a rugged individual,
but a person living within a community. In a hostile
environment, it is only through such community solidarity
that hunger, isolation, deprivation, poverty, and any
emerging challenges can be survived, because of the
community‟s brotherly and sisterly concern, cooperation,
care and sharing.

Izwi nga ha Thyiori ya Vhuthu Mbigi na Maree vha khou tou ombedzela uri vhuthu
vhu ṱuṱuwedza nzulele ya vhathu vha Afrika uri a si vhaimawoga vha a dzulisana.
Vha a dovha vha farisana kha vhushai na kha zwine zwa nga bvelela zwi ṱoḓaho
thikhedzo, nyanḓano na u ṱhogomelana. Khoza (2006:6) na Tutu (1999:34-35) vhone
vho vha tshi ṱalutshedza nga ha Thyiori ya Vhuthu vha ri:

Ubuntu can be described as the capacity in an African

culture to express compassion, reciprocity, dignity,
36
 humanity and mutuality in the interest of building and
maintaining communities with justice and mutual caring.

Khoza na Tutu (2006) na vhone vha khou tikedza vho nga u sumbedza uri Thyiori ya
Vhuthu i ḓisendeka nga maanḓa kha vhuthu, matshilisano na u ṱhogomelana.
Beauchamp na Childress (2009:34) vha tshi isa phanḓa nga ha Thyiori ya Vhuthu
vha ri:

In Ubuntu culture every human being is entitled to all

basic human rights. However, there is a very deep implied
understanding that personal human rights are subordinate
to, and dependent on, the basic communitarian interests
and wellbeing. Even if a person has inalienable rights
such as right to life and human dignity, it is the community
that recognizes those rights.

Zwine Beauchamp na Childress (2009) vha khou amba afho nṱha hu tou vha u
khwaṱhisedza uri u ya nga mvelele ya vhuthu, muthu muṅwe na muṅwe u na
pfanelo. Vha dovha vha sumbedza uri hu na kupfesesele kwa uri pfanelo dza muṅwe
na muṅwe dzi langwa na u takalelwa nga vhuvha ha vhadzulapo. Metz (2011: 559) a
tshi amba nga ha Thyiori iyi ya Vhuthu u ri:

Actions are right, or confer Ubuntu (humanness) on a

person, insofar as they prize communal relationships,
ones in which people identify each other, or care about
each other‟s quality life. Such a principle has a South
African pedigree, provides a new and attractive account of
morality, which is grounded on the value of friendship, and
suggest a novel, companion conception of human dignity
with which to account for human rights.

Uyo na ene u khou tou Khwaṱhisedza zwo ambwaho afho nṱha musi a tshi ri nyito ndi
dza ndeme musi dzi tshi sumbedza vhuthu. U sumbedza uri izwo zwi ita uri vhathu
vha wanane uri vha kone u ṱhogomelana. A isa phanḓa nga uri a tou vha one maitele
a vhathu vha Afrika Tshipembe u sumbedza mikhwa yo ḓisendekaho nga vhukonani
ho ṱanganelaho na ṱhonifho i ḓisaho pfanelo dza vhathu.

2.15 MVALATSWINGA

Ndima iyi yo vha yo ḓisendeka kha maṅwalwa o bvaho kha vhaṅwe vhaṅwali. Yo
sumbedza uri maṅwalwa a ambaho nga ha ngano, a kha ḓi tou vha na mushumo u
sa vhuyi fhano u gudisa vhana mikhwa, vhuḓifari na uri vha aluswe nga nḓila kwayo.

37
Henefha ho ṋewa vhubvo ha ngano, ṱhalutshedzo, tshakha, mishumo, vhaanewa,
ndeme, tshivhumbeo, thero, mbonalo, mikhwa, vhuḓifari, mvelele na Thyiori dzo
shumiswaho.

Kha mvelele, ndima iyi yo tou dodombedza tshoṱhe musi i tshi sumbedza uri mvelele
na yone i a shela mulenzhe kha u fhaṱa mikhwa kha vhana tshitshavhani. Izwi zwi a
tou khwaṱhisedzwa nga maanḓa musi muṱoḓisisi a tshi sedzesa kha zwo ṅwalwaho
nga vhaṅwe vhaṅwali.

Tshipikwa kha iyi ndima ndi tsha u ri vhana kha vha anetshelwe ngano u itela uri vha
ḓo vha na vhuḓifari na mikhwa kwayo. Zwenezwi zwi tou amba tshoṱhe uri ndi
vhuḓifhinduleli ha vhabebi na tshitshavha u vhona uri vhana vha a sumbedzwa nḓila
i re yone-yone ya kutshilele, nga maanḓa u tshi lavhelesa zwo ṅwalwaho nga
vhaṅwe vhaṅwali.

NDIMA YA 3
3
NGONA YA ṰHOḒISISO

3.1 MARANGAPHANḒA

Kha ndima yo fhiraho ho senguluswa maṅwalwa. Kha ino ndima hu ḓo sedzwa

ndeme ya ngona kha mushumo uno. Hu sa athu u dzhenwa tshoṱhe kha aya
mafhungo hu ḓo rangwa ha ṱalutshedzwa uri ngona ndi mini. Ngona ndi nḓila ine ya
shumiswa musi hu tshi kuvhanganywa na u sengulusa mafhungo a kwamaho
thaidzo ya ṱhoḓisiso. Hu na vhaṅwali vhanzhi vho ṱalutshedzaho nga ha uri ṱhoḓisiso
ndi mini. Vhenevho ndi vhane vha nga sa Wielman na vhaṅwe (2005:2) vhane vha
tshi amba nga ha ṱhoḓisiso vha ri:
Research is a process that involves obtaining scientific
knowledge by means of various objective methods and
procedures. These methods include procedures for
drawing a sample (for example stratified, random,
sampling), meaning variables collecting information (for
example) telephone interviewing and analysing this
information.

U khwaṱhisedza zwine Wielman na vhaṅwe vha amba, a tou vha mafhungo ngoho
uri ṱhoḓisiso ndi nḓila i katelaho u wana nḓivho ya tshisaitsi nga nḓila ya u shumisa
38
maitele a u ṱoḓisisa o fhambanaho nga ha zwine zwi nga kha ḓi vha zwo no
ṱoḓisiswa. Tshihulwanesa ndi u ṱoḓa phindulo ya izwi zwine zwa khou ṱoḓisiswa nga
hazwo. Chris (1996:225) ene a tshi ṱalutshedza nga ha ngona u ri: “Research
methodology focuses on the process and the kind of tools and procedures to be
used”.
Mafhungo a Chris a vha a tshi tou ombedzela na u tikedza a Wielman na vhaṅwe uri
nangoho ṱhoḓisiso i sedza kha maitele a kushumisele kwa zwishumiswa musi hu tshi
itwa ṱhoḓisiso.

Izwi zwi sia zwi tshi tou amba uri ndi zwa ndeme u shumisa nḓila dzone musi u tshi
ṱoḓisisa uri mafhungo au a ṱanganedzwe nga vhaṅwe vhaṅwali.

3.2 NGONA DZA ṰHOḒISISO

Musi hu tshi itwa ṱhoḓisiso, hu nga shumiswa ngona ya khwaḽithethivi kana ya

khwanthithethivi. Kha ngona ya khwaḽithithethivi hu shumiswa ṱhoḓisiso ine ya sedza
nḓila ine vhathu vha ṱalutshedza ngayo kutshilele kwavho na zwithu zwe vha
ṱangana nazwo henefha shangoni ngeno kha khwanthithethivi hu tshi shumiswa
ṱhoḓisiso ine ya shumisa mbalo kana zwitatisitiki.

Kha thandela iyi hu ḓo shumiswa ngona ya khwaḽithethivi hune ha ḓo vhalwa

maṅwalwa a vhaṅwe vhaṅwali, zwa dovha zwa thusa muṱoḓisisi kha u ṱoḓa na u
wana nḓivho. Izwi zwi ḓo thusa muṱoḓisisi u wana uri vhaṅwe vhaṅwali vha ri mini
kha zwe vha ṅwala zwi yelanaho na ṱhoḓisiso iyi. U shumisa ngona ya khwaḽithethivi
zwi ita uri hu pfeseswe tshoṱhe nga ha thaidzo ya ṱhoḓisiso. Ngona ya khwaḽithethivi i
ḓo dovha hafhu ya thusa uri hu pfeseswe uri ndi ngani zwo tou ralo, na u dovha u
pfesesa mihumbulo ya vhaṅwe vhaṅwali khathihi na u nea ṱhuṱhuwedzo.

3.2.1 Ngona ya khwaḽithethivi

Afha hu ḓo lingedzwa u ṱalutshedzwa uri ngona ya khwaḽithithethivi ndi mini hu tshi

khou shumiswa na u sedza kha vhaṅwali vho fhambananaho. Banister na vhaṅwe
(1994:3) vhone vha tshi tikedza zwo ambwaho afho nṱha vha ri:

Qualitative research is an attempt to capture the sense

that lies within. And that structures about what we say and
about what we do, and an exploration, elaboration, and

39
 systematization of the significance of identified
phenomenon as well as an illuminative representation of
the meaning of a delimited issue or problem. This type of
approach facilitates the process of interaction between the
researcher and the target group.

Banister afho nṱha u khou amba nga mafhungo mathihi nga ha ṱhoḓisiso ya
khwalithethivi uri i kwama nga maanḓa mafhungo a vhathu, vhushaka, zwine vha
ṱalutshedza nga ha matshilo avho na zwine vha tenda khazwo. Collins na vhaṅwe
(2000:134) vhone vha tshi amba nga ha ṱhoḓisiso ya khwaḽithethivi vha ri:

Qualitative research focuses on meaning, experience and

understanding. Qualitative design therefore, give the
researcher an opportunity to interact with the individuals
or groups whose experiences the researcher wants to
understand.

Collins na vhaṅwe vhone vha khou tou ombedzela uri iyi ṱhoḓisiso ya khwaḽithethivi i
kwama mafhungo a vhathu, zwine vha tenda khazwo, vhuḓipfi havho, zwithu zwe
vha ṱangana nazwo na maitele a matshilisano vhukati ha muṱoḓisisi na tshigwada
tshine a khou ṱoḓou tshi shumisa u bveledza ṱhoḓisiso yawe. Tshine tsha tou vha
tsha ndeme vhukuma ndi uri ṱhoḓisiso iṅwe na iṅwe i tea u vha na pulane ine ya
tshimbidzwa ngayo uri zwine muṱoḓisisi a khou zwi ṱoḓisisa zwi kone u bvela
khagala.
Sparks kha u ṱalutshedza ngona ya khwaḽithethivi vha ri:

Qualitative research is obtrusive and controlled, objective,

generalizable, outcome oriented, and assumes the
existence of „facts‟ which are somehow external to and
independent of the observer or researcher.

3.3 MUTHEO WA ṰHOḒISISO

Vhaṅwali vhanzhi vho ṱalutshedza nga vhuḓalo nga ha mutheo wa ṱhoḓisiso. Avha
vhaṅwali vha a tendelana kha zwino na zwiḽa, vha ḓi dovha vha ḓi fhamabana fhaḽa
na fhaḽa. Vhaṅwali vhenevho ndi vhane vha nga sa Krippendorf (2004:340) vha tshi
ri:

A research design consists of the detailed specifications

that guide the handling of data and make the research
reproducible and critically examinable at a later point in
time

40
U khwaṱhisa izwi muṅwe ndi Hofstee (2006:113) ane a tshi ṱalutshedza mutheo nga
ha mutheo wa ṱhoḓisiso a ri: “The research design is the arrangement of conditions
for collection and analysis of data in a manner that aims to combine relevance to the
research purpose with economy of procedure”.

Babbie na Mouton (2001:74) vhone vha tshi tikedza maambwa a Hofstee nga
mutheo wa ṱhoḓisiso vha ri: “A research design is plan or blue print of how you
intend conducting the research”.

Mouton (1996:175) a tshi tikedza vhaṅwali avho vhaṅwe vha re afho nṱha u ri: “The
research design serves to plan structures and execute the research to maximise the
validity of the findings”.
Izwo zwone zwa vha zwi khou tou ombedzela uri mutheo wa ṱhoḓisiso ndi pulane i
sumbedzaho uri ṱhoḓisiso i ḓo tshimbila nga nḓilaḓe na uri musi muṱoḓisisi a sa athu
u thoma nga ṱhoḓisiso yawe u tea u thoma nga u ita pulane.

Kha ino thandela muṱoḓisisi o vhala maṅwala o fhambanaho nga vhaṅwali vho
fhambanaho u itela u wana na u pfesesa uri avho vhaṅwali vha ri mini nga ha ndeme
ya mikhwa na vhuḓifari musi zwo ḓitika nga ngano zwine zwa vha tshone tshipikwa
tshi hulwanesa tsha ngudo iyi. Ndi ngazwo hu tshi ḓo shumiswa ṱhalutshedzo sa
mutheo wa ṱhoḓisiso.

3.4 KUKUVHANGANYELE KWA MAFHUNGO

Nḓila dza u kuvhanganya datha ndi nḓila dzine dza shumiswa u kuvhunganya
mafhungo malugana na thaidzo ya ngudo kana ya ṱhoḓisiso. Kha tshenetshi tshipiḓa
ri a kona u wana phindulo nga ha mbudziso ya ṱhoḓisiso.
Kha ku kuvhanganyele kwa mafhungo a kwamaho thaidzo ya ṱhoḓisiso hu nga
shumiswa ngona ya phuraimari kana ngona ya sekondari.

3.4.1 Ngona ya phuraimari

Kha ngona ya phuraimari mafhungo a wanwa thwii musi vhathu vho tou livhana
zwifhaṱuwo vha tshi amba nga ndivho na thero nkene. Kha ṱhoḓisiso iyi hu ḓo
shumiswa ngona ya sekondari

41
3.4.2 Ngona ya sekondari

Kha ngona ya sekondari mafhungo a tou kuvhanganywa nga muṱoḓisisi nga nḓila ya
u tou dzhena fhasi a vhala zwo ṅwalwaho nga vhaṅwe vhaṅwali zwi yelanaho na iyi
ṱhoḓisiso. Izwo zwi nga itwa fhedzi nga u dalela ḽaiburari u vhala bugu, gurannḓa,
dzhenala, atikili, inthanete na zwiṅwe. Musi ho no vhalwa nga ha maṅwalwa a
vhaṅwe vhaṅwali, muṱoḓisisi u ḓo kona u kuvhanganya mafhungo o sedza ngano
dzine thero dzadzo dza kaidza vhana, dza dovha dza sumbedza mikhwa na vhuḓifari
havhuḓi na vhu si havhuḓi.

U khwaṱhisisa izwi zwe zwa bulwa afha nṱha nga ha ku kuvhanganyele kwa
mafhungo Leary (1991:58) ane a vha radzipfunzo u ri: “Secondary method is the
studies which researchers use existing data such as census data or documents and
texts that were produced previously”.

Heaton (1998:1) a tshi tikedza zwo ambwaho nga Leary musi a tshi ṱalutshedza nga
nga ha ngona ya sekondari u ri: “Is the use of existing data collected for the purpose
of prior study, in order to pursue a research interest which is distinct from that of the
original work”.

Zwi tou amba uri ngona ya sekondari ndi ngona ine vhaṱoḓisisi vha i shumisa u wana
mafhungo a bvaho kha zwo no ṅwalwaho nga vhaṅwe vhoradzipfunzo nga ha
vhaṅwe vhathu sa mafhungo a mbalavhathu kana maṅwalwa o bveledziwaho
tshifhingani tsho fhiraho.

Ndi ngazwo kha ino ṱhoḓisiso, muṱoḓisisi o wana uri ngona iyi ya sekondari i tou
kokotolo tshoṱhetshoṱhe na maitele ane mutoḓisisi a khou tea u a tevhela musi a tshi
ita ṱhoḓisiso yawe.

3.5 TSAUKANYO YA MAFHUNGO

Tsaukanyo ya mafhungo i tou ṱalutshedza u tendisea na u shumisea ha ṱhoḓisiso iyi

kha maṅwe masia a maṅwalwa. Izwi zwi ḓo sumbedza arali vhaṅwe vhoradzipfunzo
kana vhaṅwali vha tshi nga shumisa kana u sa shumisa iyi ṱhoḓisiso. Kha ino
ṱhoḓisiso zwi tou vhonala i tshi ḓo shumiswa sa izwi yo itwa ho rangwa ha vhalwa hu
sa ṱungunuzwi maṅwalwa a vhaṅwe vhaṅwali vho ṅwalaho zwo no elana na

42
ṱhoḓisiso iyi. Tsaukanyo ya mafhungo i itwa musi mafhungo o no kuvhanganyiwa.
Mafhungo afha o saukanywa hu tshi tevhelwa maga a fumi a tevhelaho:

 Muṱoḓisisi u kopa a dovha a vhala maṅwalwa. U ṅwala notsi nga matungo a

siaṱari zwenezwo hu tshi wanala mafhungo a takadzaho na mafhungo a
yelanaho na zwa thandela iyi.

 Notsi dzi re matungo ha siaṱari dzi ḓo vhalululwa hu tshi khou ṅwalwa fhasi
zwiteṅwa zwo fhambanaho u ya nga mawanwa.

 Hu ḓo vhalwa zwiteṅwa zwa khethekanywa nga nḓila ine tshiteṅwa tshiṅwe

na tshiṅwe tsha ḓo ḓibula.

 U wanulula arali zwiteṅwa izwo zwi tshi nga ṱanganywa kana u sa ṱanganywa
hu dovhe hafhu hu vhekanywe zwiteṅwa zwi dovhe zwi ṅwalwe sa
khethekanyo ya zwiteṅwa zwihulwane kana zwiṱuku.

 Hu ḓo vhambedzwaha aḽa maga a zwiteṅwa zwihulwane na zwiṱuku.

 Arali hu na maṅwalwa a fhiraho ḽithihi, hu ḓo dovhololwa maga maṱanu a u

thoma u ya nga maṅwalwa nga maṅwalwa.

 Musi ho fhedzwa nga maṅwalwa oṱhe, hu ḓo kuvhanganywa zwiteṅwa

zwoṱhe, kana thero zwa sedzuluswa nga tshithihi nga tshithihi nga
vhuronwane u itela u wana arali zwi tshi kweana na u yelana.

 Musi mafhungo a maṅwalwa o no khethekanywa u ya nga zwiteṅwa

zwihulwane na zwiṱuku kana thero, hu ḓo sedzuluswa u itela u vha na ngoho
ya uri mafhungo o khethekanywa sa zwine a tea u vha zwone naa.

 Hu ḓo sedzuluswa zwiteṅwa zwoṱhe hu vhonale arali zwi tshi ḓo tea u

ṱanganywa kana u khethekanywa nga zwigwada zwiṱuku.

 Hu ḓo humelwa murahu kha maṅwalwa kwao ha khwaṱhisedzwa arali

mafhungo oṱhe a teaho u khethekanywa o khethekanywa.

43
  Tsaukanyo ya mafhungo yo ṱanḓavhuwa ya dovha ya ṱoḓa uri muṱoḓisisi a
vhalulule mafhungo a tshi dovholola khathihi na u khwaṱhisedza uri ho itwa
mushumo tshidele wa u saukanya.
(http://libweb.surrey.ac.uk/library/skills/introduction%20to%Research%20and
%20Managing%20information20Leicester/page_74.htm)

3.6 VHUNDEME

U itela uri hu konwe u senguluswa mafhungo uri a kone u vha a ndeme, mafhungo a
khou ṱoḓisiswaho a khou tea u tendisea. Afha uri mafhungo aya a na vhundeme, o
ḓisendeka kha mafhungo e a tou kuvhanganyiwa. “Validity refers to the credibility or
believability of the research. In general is an indication of how sound your research
is”. (https://www.psc.dss.ucdavis.edu)
Zwo ṅwalwaho afho nṱha zwi tou ombedzela uri vhundeme vhu sumbedza u
tendisea na u kholwisea ha ṱhoḓisiso iyi. Nga u tou angaredza zwi sumbedza
vhuṱhogwa ha ṱhoḓisiso.

3.7 VHUFULUFHEDZEI

Kha vhufulufhedzei kha ndima iyi ho kwama mvelelo dza ṱhoḓisiso iyi. Mvelelo dza
ṱhoḓisiso iyi nga murahu ha musi ho vhalwa maṅwalwa o fhambanaho, ho wanala uri
a khou yelana na ṱhoḓisiso dzo vhuyaho dza itwa. Nga zwenezwo mafhungo o
wanwaho a nga kona u shumiswa vho nga vhaṅwe. Vhufulufhedzei vhu a dovha ha
ṱalutshedzwa nga nḓila heyi:

Reliability is a way of assessing the quality of the

measurement procedures used to collect data in a
dissertation. In order for the results from a study to be
considered valid, the measurement procedure must first
be reliabl (www.socialresearchmethods.com).

Mawanwa a iyi ṱhoḓisiso a ḓo shumiswa kha dziṅwe ṱhoḓisiso dzi elanaho na

ḽikumedzwa iḽi.

3.8 MILAYO YA VHUḒIFARI INE YA ḒO TEVHELWA

44
Afha ndi musi muṱoḓisisi a tshi tea u fhulufhedzea kha vhathu vhane vha khou mu
thusa nga u mu nea mafhungo. Ho ngo tea u wana o no vhaisa avho vhathu
muhumbuloni, u tea u vha ṱhonifha. Ho ngo tea u vha zwifhela kana a wana o no
bula madzina avho nga nnḓani ha thendelo yavho. Izwi zwi nga ita uri vhathu avho
vha sa tsha mu fulufhela. A khwaṱhisedzaho mafhungo ayo o bulwaho afho nṱha ndi
Neuman (1997:229) a tshi ri:
Deception occurs when the researcher intentionally
misleads subjects by way of written or verbal instructions,
the actions of other people, or certain aspects of the
setting.

Gray (2004:58) na ene a tshi tendelana na u tikedza ayo makumedzwa o ambwaho

u ri:
Ethics is a philosophical term derived from the Greek
word ethos, which means character or custom. The ethics
of a research concern the appropriateness of the
researcher‟s behaviour in relation to the subjects of the
research or those who are affected by it.

Mafhungo a Gray a tou amba uri vhuḓifari ha muṱoḓisisi vhu kwamana na vhuvha
hawe zwi tshi yelana na vhathu vhane ṱhoḓisiso iyo ya vha kwama.

Kha ṱhoḓisiso iyi ine muṱoḓisi a khou ḓo tou vhala kha maṅwalwa a vhaṅwe, bugu,
atikili, dzhenala, gurannḓa na kha zwiṅwe zwinzhi, a ho ngo vha na u vhaisiwa kana
u sasaladzwa ha maṅwalwa a vhaṅwe vhaṅwali. Ho ṱhonifhiwa khathihi na u
tsireledza tshirunzi tsha bugu dzine dza khou shumiswa.

Muṱoḓisisi ho ngo kopolola mishumo ya vhaṅwe vhaṅwali a i ita yawe naho hu nga
tou vha u bva kha bugu, dzhenala, gurannḓa kana insaikilophedia zwadzo. He ha
vha na u khoutha, ho khouthwa hu tshi khou tevhelwa maitele na milayo kwayo i
shumiswaho kha u khoutha.

3.9 MAPENDELO

Ndima iyi yo sumbedza uri maṅwalwa a sialala u fana na ngano a na mushumo zwi
sa vhuyi zwa vhudziswa, mushumo u ngaho u gudisa mikhwa na vhuḓifari kha vhana
khathihi na kha vhahulwane.

Kha ndima iyi ho sumbedzwa kukuvhanganyele kwa mafhungo he ha shumiswa

ngona ya ṱhoḓisiso ya sekondari hune muṱoḓisisi a ḓo kuvhanganya mafhungo nga u
45
tou vhala bugu, gurannḓa, dzhenala, insaikhilophedia, atikili, u ya ḽaiburari na u
shumisa inthanete.

Ndimani iyi ho kwamiwa vhundeme na vhuḓifulufheli ha valwa nga u ṱalutshedza

milayo ya vhuḓifari.

46
 NDIMA YA 4
4
TSENGULUSO YA MAWANWA

4.1 MVULATSWINGA

Kha ndima yo fhiraho ho dadamalwa kha ngona dza ṱhoḓisiso. Ndima yeneiḽa yo vha
yo sedza kha ngona dza ṱhoḓisiso dzo shumiswaho, ngona ya khwaḽithethivi, dizaini
ya tsenguluso, ku kuvhanganyele kwa mafhungo, ngona ya phuraimari na ya
sekondari, tsaukanyo ya mafhungo, vhundeme na vhufulufhedzei, milayo ya
vhuḓifari khathihi na mapendelo.

Tshipikwa tsha ino ndima ndi u sengulusa thero dzo wanalaho, dzine dza ḓo ri thusa
u bvisa mawanwa zwi tshi kwama mikhwa na vhuḓifari. Henefho ho sedzwa mikhwa
na vhuḓifari havhuḓi na vhu si havhuḓi zwo topolwa kha thero dza ngano dzi bvaho
kha bugu dza ngano dzo fhambanaho.

4.2 MAWANWA A BVAHO KHA TSENGULUSO

Kha iyi ṱhoḓisiso muṱoḓisisi o dzhena fhasi tshoṱhe u wana thero dzi sumbedzaho
zwivhangi zwa mikhwa mivhuya na mivhi khathihi na vhuḓifari havhuḓi na vhuvhi.
Musengulusi o wana uri hu na thero dzi wanalaho kha ngano dzi toololaho tshoṱhe
na u dzumbulula mikhwa na vhuḓifari havhuḓi khathihi na mikhwa na vhuḓifari vhu si
havhuḓi.

Hu sa athu u sedzwa izwo, hu ḓo rangwa nga u ṱanḓavhudzwa uri vhaṅwali vho

fhambanaho vha ri mini nga ha thero. Ṋemaṱangari na vhaṅwe (2008:15) vha tshi
amba nga ha thero vha ri: “Thero ndi muhumbulo muhulwane une muṅwali a ṱoḓou u
bvisela khagala kha vhavhali na vhathetshelesi vha ḽiṅwalo ḽawe. Ndi ngudo ine
muṅwali a tama vhavhali kana vhathetshelesi vha tshi i guda. Thero i ita uri hu vhe
na vhuthihi kha mafhungo, ya dovha ya ṋea nyangaredzo malugana na vhutshilo na
tshenzhemo ya vhathu”.

Mafela (1996:23) na ene a tshi tikedza na u khwaṱhisedza mafhungo a Ṋemaṱangari

na vhaṅwe u ri:
47
 The theme can be defined as a meaningful central idea,
whose main function is to unify all elements in a story and
which ultimately results in generalisations about life and
experience.

Mafhungo ayo afho nṱha a ombedzela uri thero ndi muhumbulo muhulwane une wa
vha na zwine wa khou amba na u sumbedza u ya kha zwine zwa ṱanganiwa nazwo
vhutshiloni.

Thero dzo topolwaho dzine dza ḓo dadamalwa khadzo kha ino ngudo ndi dzi
tevhelaho:
 Thero dza ngano dzi no kwama mikhwa kwayo.
 Thero dza ngano dzi no kwama mikhwa i si yavhuḓi.
 Thero dza ngano dzi kwamaho vhuḓifari kwaho.
 Thero dza ngano dzi kwamaho vhuḓifari vhu si havhuḓi.

4.2.1 Thero dza ngano dzine dza kwama mikhwa kwayo

Mikhwa kwayo i sumbedza vhukoni ha u vha na maitele a vhuthu, lufuno, hune

muthu a kona u londota, u thusa, u ṱhonifha, u pfela vhuṱungu, u shumisana, u vha
na vhukonani, u kovhekana na u kovhana na u vha na matshilisano avhuḓi.
Rosenkoeter (2005:229) a tshi khwaṱhisedza ayo maambwa u ri:

Morality depends upon religion, as it not only provides

world views but also ethos and a way of being and
relating in the world. It becomes a fundamental source of
one‟s morals, and provides norms for both conduct and
character for followers by advocating particular moral
principles, laws and beliefs. Religion prescribes what
people should become, thus encompassing moral doing
and being.

Baird (2003:3) ene a tshi ṱanḓavhudza mikhwa yavhuḓi uri:

The component of moral reasoning takes place following

the emergence of a child‟s ability to reflect on the past and
integrate it with the present. It also enables the child to
advance towards a new type of moral thought, one
whereby the child can strive to behave in consonance
within internalised standards of appropriate behaviour.

48
Vhuthu kha ngano ho khethekanywa nga zwiteṅwa zwa ndeme zwo fhambanaho zwi
tevhelaho:

4.2.1.1 Lufuno

U funa ndi u kona u ṱanganedza muṅwe kana vhaṅwe vhathu lune zwililo na
madakalo avho zwa vha zwauvho. Ndi u tshila u tshi kwamea na u vha luthihi na
vhaṅwe sa zwe Murena Yesu a zwi sumbedza musi a tshi ri: “Funa wa hau vhunga u
tshi ḓifuna”. Rykkje et al (2015:1) a tshi khwaṱhisedza maambiwa nga ha lufuno uri:

Love is a drive toward unity of the separated. This drive

can be seen in both connectedness with others, in
connectedness with something larger than oneself, and
may indirectly apply to connectedness with oneself. Both
connectedness and love are key concepts in caring.

A tshi ombedzela na u khwaṱhisedza ṱhalutshedzo ya Rykkje na vhaṅwe nga ha

lufuno Frankfurt (2004:3) u ri:

Love is the concept that ties together the interlocking

definitions of the active and passive, freedom, autonomy,
and identification with wholeheartedness and
ambivalence, the nature of final ends and their relation to
both intrinsic and instrumental value, the place of morality
and meaning in our lives.

Kha bugu ya Ifa ḽa Mirafho nga Muṱhige na vhaṅwe (2015:70) lungano “musidzana
wa mashudu” lu sumbedza lufuno. Afha ri wana Musiiwa we a vha e tshisiwana o
aluwa e ndele, e ṋambi nahone e na mikhwa a tshi thetshelesa ndayo dza makhulu
wawe. Mme awe vho vha vho mu siela tshifhiwa tsha vhulungu ha maḓi na
vhukunda vhuvhili. Zwfhiwa izwo zwo ḓo thusa mbonalo ya Musiiwa khathihi na u
ṱana vhuṋambi hawe na u vha ndele hawe.

Musiiwa o ḓiwana e kha tshigwada tshe tsha vha tshi tshi khou ya u tshina. O ri u
sima luimbo lwawe vhathu vha dzungudza dziṱhoho nga u pfa vhuṋambi ha kuimbele
kwawe. O tshina a fhufha vhavhili vha sera zwa tou ṋaṋisa lufuno na u ṱanganyisa
ṱhoho ya mukololo.

49
Musi Musiiwa a tshi khou ralo u ṱana vhukoni hawe, zwo ḓo ita uri a tswe mbilu ya
mukololo lwa tshoṱhe. Nga murahu ha mitshino iyo Musiiwa o ḓo ngalangala. Izwo
zwo ḓo ita uri mukololo wa musanda a vuse gaḓa ḽa u ṱoḓa Musiiwa, musidzana we
a vha o ambara vhulungu mukuloni.

Vhasidzana vhe vha vha vha khou tshinavho henefho, vho ḓo linga u sumbedza u
ṱoḓavho zwa u u sedzwa nga iṱo ḽavhuḓi nga mukololo. Vho ri na vhone vha na
malungu a fanaho na a Musiiwa fhedzi mukololo a si vha dzhiele nṱha sa izwi vho
vha vha si dzindele kana dziṋambi zwadzo u fana na Musiiwa. Musiiwa o ḓo ṱoḓwa u
swika a tshi wanala. O ri u wanala, a mbo ḓi malwa nga uyo mukololo.

Kha lungano ulu ri tou guda uri u vha ṋambi na u vha ndele ndi vhuḓifari havhuḓi
vhune ha fhedza ho aṋwa zwivhuya sa zwo iteaho kha Musiiwa. Musiiwa nga
vhuṋambi hawe, o fhedza o topolwa vhukati ha vhasidzana vhanzhi vhe vha vha vho
imba na u tshina a vho vha muṱanuni wa musanda. Mukololo o fara Musiiwa
zwavhuḓi vha beba vhana vhe vha aluswa nga lufuno.

Izwi zwi tou sumbedza tshoṱhe uri muthu o no funa muṅwe muthu u a ṱhonifhea
tshitshavhani tshine a wanala khatsho. Muthu onoyo u shaya mutsiko a dovha a
engedza maḓuvha a vhutshilo hawe sa izwi a tshi ḓo dzula o takala.

4.2.1.2 Thuso

U thusa ndi u longa tshanḓa na u kovhekana thuso kha zwine muṅwe kana vhaṅwe
vha khou ṱangana nazwo, zwi nga vha zwavhuḓi kana zwi si zwavhuḓi hu u itela u
phulusa muthu onoyo kana vhathu vhenevho. Rogers (1995:6) a tshi ṱanḓavhudza u
thusa u ri:
Helping relationship is one in which one of the participants
intends that there should come about, in one or both
parties, more appreciation of, more expression of, more
functional use of the latent inner resources of the
individual.

U vha na vhuthu ha u thusa zwi ri funza u kona u thusa hu si na u lavhelela mbadelo

nga murahu. U thusa hu sumbedza vhuthu zwa dovha zwa ṋea mbilu ya muthusi
dakalo. Kha lungano “Nḓila mmbili” nga Tshikovhi (2014:64), vhasidzana vha

50
ṱanga lwendo lwa u ya u ka muroho sa izwi hayani ho vha hu na thotha. Vhe nḓilani
vha laedzwa nga ḽiivha u shumisa nḓila ṱhukhu madzuloni a khulwane. Vhasidzana
musi vha tshi wana nḓila mbili vha thoma u hanedzana uri vha fara ifhio. Musidzana
muṱuku o hanedzwa a tshi amba zwa uri hu farwe nḓila ṱhukhu. Vhasidzana vha fara
nḓila khulwane ye ya fhedza yo vha isa ha Nyabanga wa ḽidyavhathu. Vhusiku
ḽidyavhathu ḽo ṱuṱula banga uri ḽi ḓo kona u vha vhulaha. Musidzana muṱuku u a zwi
pfa a vusa vhakomana uri vha shavhe. Vhe kati na u shavha Nyabanga u a vha sala
murahu vha thuswa nga tshinana tshe tsha vha mila tsha vha wedza mulambo tsha
vha ṱanza seli na luḽa. Tshinana tsho fhedza tsho vha swikisa hayani kha vhabebi
vhavho.

U thusa ha tshinana hu gudisa na u sumbedza mikhwa kwayo ya uri u thusa hu na

zwivhuya zwine zwi nga bvelela kha muthu. Afha ri wana mikhwa iyi yavhuḓi i tshi
sia tshinana tshi tshi livhuwiwa nga kholomo nnzhi vhukuma.

U thusa hu na zwivhuya zwinzhi vhukuma sa izwi muthu wa u thusa a tshi sika na u

khwaṱhisa vhushaka havhuḓi khathihi na u vhea muthu onoyo fhethu ha khwine. U
thusa hu fhungudza na u fhedza vhushai khathihi na u ḓisa tsireledzo kha vhathu. U
thusa hu a dovha ha bveledza mikhwa na vhuḓifari havhuḓi kha muthu.

4.2.1.3 Ṱhonifho

U ṱhonifha hu amba u ita zwine lushaka lwonolwo lwa dzhia hu khuliso. Hu ambwa u
hulisa vhaaluwa, vhana, vhathu vha wanaleaho kha tshitshavha tshenetsho,
vhomakhulukuku, sialala, pfunzo dza vhakale na maitele, vhupo na zwipuka na
zwoṱhe zwi tshilaho. U ḓiṱhonifha ndi ha ndeme sa izwi arali muthu a sa ḓiṱhonifha
zwi ḓo konḓa uri a ṱhonifhiwe nga vhaṅwe. U ṱhonifha na matshilele a vhuthu zwi ita
uri muthu a tshile o takala nahone a tshi ḓiṱhogomela. Zwi dovha zwa ita uri muthu a
tshile a dovhe a ite zwine Muvhumbi a zwi lavhelela khae. U khwaṱhisa izwi
(www.careandgrowth.com) vha tshi amba nga ha ṱhonifho vha ri:

To respect others is and a silent way to express our

feeling for them. It is an unspoken and strong relations
between people respecting each other. When a person
shows respect for someone, then it means having some
value for him. His advice and suggestions are important

51
 for him. It is very important to respect one another in any
relationship.

Kha Muṱhige na vhaṅwe (2015:58) kha lungano “Tshinakaho” ho sumbedzwa

ṱhonifho musi mukegulu a tshi humbela thuso ya u fulelwa fuyu. Vhaṱhannga vha
swikaho vhavhili vho kundwa u phetha khumbelo ya mukegulu u swika hu tshi swika
wa vhuraru we a vhona zwo tea u thusa mukegulu uyo. Nga ṱhonifho o ḓo ita zwe
mukegulu a vha a khou humbela. O vho ri a tshi swikelela he fuyu ḽa vha ḽi hone a
vho wana Tshinakaho musidzana we a vha a songo naka zwone. Ene o thoma nga u
fula fuyu a ḽi isa kha mukegulu we a ḓo ri a vhuelele a ye u dzhia Tshinakaho.
Muṱhannga uyo we a vha a tshi khou nyadzisea, nga u ṱhonifha hawe mualuwa uyo
wa mukegulu zwo ita uri a mbo ḓi ṋewa Tshinakaho a vha mufumakadzi wawe.

Kha lungano ulu hu khou khwaṱhisedzwa uri u ṱhonifha vhaaluwa ndi mikhwa kwayo
na uri u vha na vhuthu zwi a vhuyedza.

U ṱhonifha hu anwa zwivhuya zwavhuḓi tshitshavhani. Izwi zwi vhonala ngauri muthu
onoyo u a langea, u a hulisa, u a ḓitsisa, u a thetshelesa, u a ḓisendedza kha
vhathu, u tevhedza ndaela na u ḓiimisela u guda u sa neti. Hu ita uri vhathu vha
pfesesane khathihi na u shumisana. U ṱhonifha hu fhungudza mutsiko na u
khwinifhadza nḓivho. Ṱhonipho i a dovha ya thusa uri muthu a ḓivulele mahothi a u
vha na vhumatshelo havhuḓi. Zwoṱhe zwi ita uri muthu a kone u tshila o vhofholowa
tshitshavhani. Muthu wa ṱhonipho zwi a konḓa u ḓiwana o wela khomboni sa izwi a
tshi ḓifara khathihi na u ṱhogomela na u ḓiṱhogomela kha zwine a ita.

4.2.1.4 U pfela vhuṱungu

U pfela vhuṱungu ndi u kwamea kha zwithu zwi vhaisaho zwine muṅwe muthu kana
vhaṅwe vhathu vha vha khazwo zwa tou nga zwi kha iwe. Izwo zwi vha zwi tshi kona
u tou pfala ngomu-ngomu vhudzivhani ha mbilu yau. Wispé (1991:68) a tshi
ṱalutshedza u pfela vhuṱungu u ri:

Sympathy is a heightened awareness of the feelings of

the other person and the urge to take whatever actions
are necessary to alleviate the other person‟s plight. It
indicates that the suffering of the other person is
immediately experienced as something to be alleviated.
52
 Sympathy is both a vivid awareness of the other person‟s
pain and the altruistic urge to end it.

Tshikovhi (2014:32) kha lungano “vhatukana vha no shanduka”, hu sumbedzwa u

pfela vhuṱungu. Muvhuḓa musi u kha tshumisano na vhatukana avho vha u
shanduka, u pfela vhasidzana vhuṱungu wa ambulula uri vhanna avho a si vhathu
ndi ndau. Nga zwenezwo muvhuḓa wo ḓo pfela vhasidzana avho vhuṱungu wa ita uri
avho vhasidzana vha shavhe sa izwo avho vhanna vhavho vha ndau vha khou luka
maaṋo a u ḓo vha dzhongondedza. Nga mbilu mbuya ya muvhuḓa tshishavha na
tshone tsho ḓilugisela u thusa avho vhasidzana. Vhasidzana vho dzumbwa nḓuni,
tshitshavha tsha ima na mafumo u itela u tinga na u vhulaha idzo ndau. Ndau dzo
vhulahwa khosi ya takalesa ya ita tshimima tshihulu, ha ḽiwa ha nwiwa hu u takalela
u vhuya ha avho vhasidzana. Nga ṅwambo wa mbilu mbuya ya muvhuḓa ya u pfela
vhuṱungu, tshitshavha na tshonevho tsho vho ḓo kwameavho tsha edza zwe
muvhuḓa wa ita tsha thusa avho vhasidzana.

U pfela vhuṱungu ndi mikhwa na vhuḓifari vhu ṱanganedzeaho tshitshavhani. Muthu

ane a khou pfelwa vhutungu u a ṱuṱuwedzea muhumbuloni. Muthu onoyu u pfa a
tshipiḓa tsha vhaṅwe vhathu. Muthu ane a pfela vhuṱungu u a ṱhonifhiwa kha
tshitshavha. Zwi dovha zwa ita uri uyo a pfelaho vhuṱungu na ene a ṱhonifhe vhaṅwe
u fhirisa na zwe ene a ṱhonifhiswa zwone. Vhathu vha pfelaho vhuṱungu vha a
fulufheliwa nga vhaṅwe vhathu zwine zwa ita uri vha kone u vhofholowa vha vha
vhudza thaidzo dzine vha khou ṱangana nadzo.

4.2.1.5 Tshumisano

U shumisana ndi u farisana, hu u itela u swikelela kha zwine zwa khou pikwa.
Schneier (2012:3) a tshi khwaṱhisedza u ri:

Cooperation are the first problems we had to solve before

we could become a social species. Society cannot
function without trust, and yet must work even when
people are untrustworthy. Our global society has become
so large and complex that our traditional trust mechanism
no longer work.

Ṱhalutshedza yeneyi i a dovha ya tikedzwa nga Scarnati (2001:5) musi a tshi ri:

53
 Teamwork is a cooperative process that allows ordinary
people to achieve extraordinary results. It replies upon
individuals working together in a cooperative environment
to achieve common team goals through sharing
knowledge and skills.

Kha lungano “phunguhwe na phele” nga Muṱhige na vhaṅwe (2015:42) ri wana

phukha idzi mmbili dzi khou sumbedza u shumisana sa maitele ane a wanala-vho na
kha matshilele a vhathu. Ndi phukha dze dza tenda kha ḽa uri a dzimana u ḽa
malombe ngeno mukosi a tshi phalalana. Phunguhwe na phele khathihi na dziṅwe
phukha dzo langana u ya u zwima dzoṱhe. Madzuloni a uri phukha i ḽe ṋama ya
phukha ye ya vhulaha i yoṱhe, mulanga wo vha wa uri dzi ḓo tou vhuya na ṋama dza
i bika dza ḽa dzoṱhe. Nga ngoho dzo ita ngauralo.

Maitele aya a phukha idzi o tou sumbedza tshoṱhe uri u shumisana ndi zwavhuḓi
vhukuma. A dovha a sumbedza na riṋe sa vhathu uri ri tea u edza maitele ayo ane a
vha mikhwa yavhuḓi vhukuma tshitshavhani.

U shumisana ndi maitele kwao vhukuma ane a tou khwaṱhisedza tshoṱhe uri naho
wa tou vha ntende kha u tandulula dzithaidzo u nga si vuwe wo zwi kona u woṱhe.
Muthu a shumisanaho na vhaṅwe u fhaṱa vhukonani na vhane a khou shumisana
navho zwa ita uri zwine vha khou shuma zwi bveledzee hu si na vhuleme. U
shumisana hu a dovha ha ita uri muthu a vhofholowe kha u kovhekana nḓivho, u
ḓisa nḓivho ntswa, u fulufhedzea khathihi na u bvelela vhutshiloni.

4.2.2 Thero dza ngano dzi kwamaho mikhwa i si yavhuḓi

Thero dzine dza kwama mikhwa i si yavhuḓi dzo topolwaho ndi dzi tevhelaho: u
tswa, u zwifha, u vha na vivho, u vhulaha na u thuba.

4.2.2.1 U tswa

U tswa ndi u dzhia tshithu kana zwithu zwa muṅwe muthu kana vhaṅwe vhathu nga
nnḓa ha thendelo ya onoyo muthu kana vhenevho vhathu hu si na thendelo kana u
songo ṋewa thendelo zwine ha vha vhukhakhi kha iṱo ḽa mulayo. U tswa hu a dovha

54
ha ṱalutshedzwa nga nḓila heyi: “To take another person‟s property without
permission or legal right and without intending to return it”.
(http://en.oxforddictionaries.com >steal). Hutchinson (1997:177) ene a tshi bvisela
khagala nga ha u tswa u ri:

Stealing refers to a person who fraudulently takes

anything capable of being stolen, or fraudulent converts to
the person‟s own use of any other person anything
capable of being stolen, is said to steal that thing. That is
an intent to permanently deprive the owner of the thing of
it.

U tswa hu a sumbedzwa hafhu kha lungano “mukwasha we a ṱalwa ha funwa

phelekedzi” nga Makwarela na vhaṅwe (2006:3). U tswa hu vhonala musi
mukwasha a tshi hana u ḽa muhwaba wo koḓwaho wa itwa dovhi. Phelekedzi yawe o
u ḽa lwe musi e tsini na u fhedza mukwasha a vho thetshelavho. O ḓo wana uri
mathina dovhi a ḽi ḓifhi zwone. U ḓifha ha dovhi iḽo ho ita uri uyo mukwasha a sa dzi
bonye zwavhuḓi. Mukwasha uyo musi vhathu vho eḓela o ḓo dodoma a livha kha
mutuli u ya u ṋanzwelela zwo salelaho he ṱhoho yawe ya vho ḓo patwa. Vhathu vha
henefho muḓini vha tshi pfa gudugudu vho mbo ḓi vuwa. Vho mangadzwa nga u
wana uri gudugudu ndi ya mukwasha o patwaho ṱhoho. Musidzana zwo mu shonisa
lwe a vhona zwo tea u ṱutshela uyo muṱhannga. Musidzana o ḓo fhedza o malwa
nga muṱhannga wa phelekedzi. Nga zwiito na mikhwa mivhi ya u tswa muṱhannga u
fhedza o balelwa u mala musadzi uyo.

Kha lungano lwa “munna we a vhulahelwa mahuyu nga ndau” nga Makwarela na
vhaṅwe (2006:13) na hone hu khou ombedzelwavho uri zwiito zwa u tswa zwo
vhifha vhukuma na uri zwi a dovha zwa vhulahisa. Munna nga ṅwambo wa nḓala u
tswa mahuyu a ndau. U tswa honoho ho fhedza ho ita uri uyo munna a vhulahwe
nga ndau.

Makwarela na vhaṅwe (2006:10) kha lungano “munna we a shavha mavhiḓani” hu

ṱalutshedzwa nga ha u tswa. Afha vhanna vhavhili vha tswa mirambo vha humbula u
ya u i kovhekana mavhiḓani. Zwenezwo vhe kati na u kovhekana mirambo, mathina
hu na muthu we a vha o dzumbama henefho, o ḓo humbula uri vhafu vha khou
kovhekana vhathu. Zwiito zwa u tswa nga avho vhanna vhavhili zwo ita uri uyo

55
munna a shavhe lwe a ṱoḓa u vunḓekana na milenzhe a tshi shavha u kovhiwa nga
vhafu
Kha ngano idzo dzoṱhe: Lwa mukwasha we a ṱalwa ha funwa pheletshedzi, munna
we a vhulahelwa mahuyu nga ndau na lwa munna we a shavha mavhiḓani dzi
sumbedza uri u tswa a si maitele avhuḓi na luthihi.

U tswa ndi maitele a si a vhuḓi na luthuhi sa izwi a tshi vhea muthu khomboni. Muthu
o no tswa a nga ḓiwana o valelwa khothoni lwa miṅwaha minzhi kana a vhulahwa.
Tshiṅwe tshifhinga muthu u a fhedza o no holefhala nga murahu ha musi o no
thuntswa nga vhane vha ndaka. U tswa hu a vhanga vhuswina kha tshitshavha sa
izwi zwi tshi nga konḓela u tshilisana zwavhuḓi na muthu a vhaisaho tshitshavha nga
vhuvhabva hawe.

4.2.2.2 U zwifha

U zwifha ndi u mba kana u ambela muṅwe zwithu zwi si zwone kana u ambela
muṅwe muthu vhuṱanzi vhu si hone u na ngoho uri zwine wa khou amba a si zwone
na luthihi hu u tou itela u zwizwiedza vhuṱanzi ha ngoho.

Lloyd (2006:2) a tshi ṱanḓavhuwa nga nga ha zwiito zwa mazwifhi u ri: “Bald-faced
lies are harmful, as they corrode trust and intimacy – the glue of society.” Mahon
(2008:3) a tshi tikedza ḽikumedzwa ḽa u ṱanḓavhudza u zwifha u ri:

To lie is to make a believed false statement to another

person with the intention that the other person believe that
the statement to be true. A lie is a statement made by one
who does not believe it with the intention that someone
else shall be led to believe it.

Muzwifhi u a shona musi mazwifhi awe a tshi ḓo bvela khagala. Ha dovha ha vha na
khonadzeo ya uri a pfiswe vhuṱungu zwenezwo musi mazwifhi awe a tshi bvela
khagala. Muzwifhelwa ene u a vhaisala nga ṅwambo wa zwithu zwe a sa zwi ite
kana u ḓivha tshithu nga hazwo. Tshitshavha tshone tshi kwamea zwihulu sa izwi u
fulufhedzea hu tshi mbo ḓi mbumburea ha ita uri na vhaṅwe henefho tshitshavhani
musi vho vhona uri mazwifhi a a tshidza vha si tsha tevhela ngoho.

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Maḓadzhe na vhaṅwe (2006:1) na Tshikovhi (2014:48) vhoṱhe kha lungano
“mukwasha wa u zwifha”, ri wana vhaṅwali avha vha tshi ṱalutshedza mazwifhi e
mikhwa mivhi vhukuma nahone a sa ṱanganedzei na luthuhi kha lushaka na
tshitshavha. Kha lungano ulu zwi vhonala musi mukwasha o hana halwa musi a tshi
fhiwa nga vhomakhulu wawe a ri ene u na miṅwaha ya fumi o litsha halwa.
Mukwasha o wanala a sa dzi bonyi na luthihi lwe a vho vusa luimbo vhukati ha
vhusiku. O mbo ḓi dzhena nḓuni a dzhenisa ṱhoho nkhoni a thoma u kakata halwa.
Zwithu zwo ḓo vhifha musi a sa tsha kona u bvisa ṱhoho nkhoni a vho fhedza nga u
ṱavha mukosi uri a wane thuso. Musidzana wawe na mme awe zwo vha shonisa na
u vha mangadza u wana muthu we a ri ha tsha nwa halwa o no patisa ṱhoho nkhoni
ya halwa. Mazwifhi o ṱoḓou u mu vhulaisa sa izwi nkhavhe hu songo vha na thuso o
vha a tshi ḓo pfuḓelwa a nwela khothe nkhoni ya halwa u swika a tshi fa. Mazwifhi o
dovha a sia a tshi sumbedza uri o vha a si nga vhi munna kwae wa musidzana uyo.

Vhaṅwali avha vhoṱhe vha khou tou sumbedza uri mazwifhi a ṱana maitele na
mikhwa i si yavhuḓi ine arali ya sa laṱwa, tshiṅwe tshifhinga zwi nga ita uri muthu a
ḓiwane o no dzhia vhutshilo hawe zwi songo tea.

U zwifha a si mikhwa yavhuḓi na luthihi sa izwi hu tshi konḓela muthu a khou

zwifhelwaho u vhofholowa na u dzhia maga o teaho u sumbedza uri zwine a khou
ambelwa a si ngoho sa izwi a tshi vha o imiwa phanḓa nga vhuṱanzi vhu si hone.
Tshifhinga tshoṱhe u zwifha zwi vhaisa muthu a khou zwifhelwaho, zwa ḓi dovha zwa
vhaisa muzwifhi khathihi na tshitshavha tshoṱhe.

4.2.2.3 Vivho na tshiṱuhu

Vivho na tshiṱuhu ndi u sa takalela u vhona muṅwe muthu kana vhaṅwe vhathu vha
tshi vha na zwivhuya, wa tama zwi tshi vha kha iwe fhedzi kana wa vha na nyofho
dza u ṱutshelwa nga zwithu zwine wa zwi funesa. Kristjansson (2002:4) a tshi
ṱalutshedza vivho u ri:
It is an emotion that is typically associated with negative
thoughts and feelings of insecurity. Jelousy is often a
combination of anger, sadness and resentment. The
experience of jelousy may include fear of loss, suspicion
or anger about a perceived betrayal, uncertainty,
loneliness and distruct.

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Muṱhige na vhaṅwe (2015:34) kha lungano “mukegulu wa tshiṱuhu” ri wana ho
anetshelwa nga ha mukegulu wa tshiṱuhu vhukuma. Mukegulu uyo o vha a tshi
vhivha mazwale wawe muthihi fhedzi. Vivho iḽo ḽo ita uri uyo mukegulu a shatele
ṅwana wawe ḓuluni uri a fele ngomu. Izwo o zwi ita hu nḓila ya u nyelisa mazwale
wawe. Musadzi uyo musi o sevhelwa nga vhaṅwe u lalela mazwale wawe musi vha
tshi bva a sala a tshi kwatula ḓulu uri a ḓo kona u tshidza munna wawe. O ita
munyanya wa u bvisela munna wawe vhathuni ngeno mukegulu vha sa zwi ḓivhi. U
tou vhona uyo ṅwana wavho vho mbo ḓi ṋoka vha wela fhasi. Izwo zwo sumbedza
uri vivho a si ḽavhuḓi na luthuhi sa izwo ḽi tshi fhedza ḽo vhaisa iwe muṋe. Weiner &
Craig (2009:2) vha tshi tikedza na ombedzela maambiwa nga ha vivho vha ri:

Jelousy is typically defined as an emotional response to

the threat of losing a valued relationship to a rival. It is an
amalgamation of fluctuating feelings of anger, fear,
sadness, or dis-social situation.

Vivho sa mikhwa i si yavhuḓi, ḽo dovha ḽa sumbedzwa nga Ṋephawe (2004:28) kha

lungano “musadzi wa vivho”. Vivho ḽi a ṱanḓavhudzwa musi vhafumakadzi vhe vha
vha vhe vhahadzinga vha sa funani na luthihi. Munna u fhandekanya tsimu nga
vhukati u itela uri muṅwe na muṅwe a kone u ḓilimela. Mufumakadzi muhulwane sa
izwi o vha e mubva vhukuma, u ḓishandukisa a vha ntsa a imba luimbo lwe lwa vha
lu tshi ita uri hoṱhe he musadzi muṱuku a shuma hu dovhe hu mele ḓaka. Zwiito izwo
zwi mangadza mufumakadzi muṱuku na munna wavho. Munna uyo u a lalela uri a
vhone uri hu khou iteani. U vhona uri khuvha musadzi muhulwane ndi ene tshivhangi
tsha ḓaka iḽo. Nga nṱhani ha izwo, o remekanya uyo musadzi a lovhela henefho.
Afha zwo tou bvisela khagala uri ngoho vivho ḽi vhanga tshiṱuhu, tshiṱuhu tsha ḓisa
bulayo muḓini.

Vivho ḽeneḽi ḽo ḓi dovha ḽa sumbedzwa hafhu kha lungano “Musiwalwo, muṱhannga

wa u naka” nga Muṱhige na vhaṅwe (2015:79). Afha mukegulu vho vha vha na
vivho ḽa uri ṅwana wavho we avha o nakesa a si male. Vivho ḽo vha ḽi ḽa uri arali
ṅwana wavho a mala vha vho ḓo sala vhe vhoṱhe. Izwo zwo ita uri vha vhambe
maano a uri musidzana ane a ḓo ḽa zwiḽiwa zwavho a si ṱanganedzwe nga ṅwana
wavho. Zwithu zwo ima nga tshiṅwe tshiimo musi vhaṅwe vhasidzana vha tshi
vhamba maano a u sa ḽa zwiḽiwa zwa avho mukegulu. U sa ḽa izwo zwiḽiwa nga avho
vhasidzana zwi fhedza zwo ita uri hu nangwe muthihi wa vhasidzana avho a malwa

58
nga muṱhannga uyo. Vivho ḽa u sa ṱoḓa ṅwana a tshi mala ḽi fhedza ḽo vha vhulaha
musi muṱhannga a tshi mala.

Kha ngano idzo dzoṱhe vhaṅwali vho khwaṱhisedza uri vivho a si mikhwa na maitele
avhuḓi na khathihi sa izwi ḽi tshi ṱuṱuwedza tshiṱuhu kha vhathu.

4.2.2.4 U vhulaha

U vhulaha ndi u dzhiela muṅwe muthu vhutshilo wo tou ḓiimisela kana u songo
ḓiimisela. U vhulaha ndi maitele o fhifhaho vhukuma a dovha a vha a lwiwaho naho
nga mulayo. Walters (2007:1) a tshi navha na muhumbulo uyo uri:

Murder is a social act that involve not only killing, but also
judgement and evaluation by society at large. The
process of defining killings as murder involves not only a
victim and a perpetrator, but also a social context
established by others.

Kha lungano “muṱa u fela fuyu” nga Makwarela na vhaṅwe (2006:19), Lungano ulu
lu tou ṱahisela tshoṱhe khagala uri u vhulaha ndi maitele mavhi ane a vha na
masiandaitwa a si avhuḓi na luthihi. Afha munna u vhulaha musadzi wawe na
ṅwana nge vha doba vha ḽa mafula e muuna uyo a vha a tshi khou a fula a tshi a
posa fhasi. Sa izwi u vhulaha hu na masiandaitwa a si avhuḓi kha muvhulahi, ri
wana munna uyo a tshi vho thoma u ḓi remekanya miraḓo ya muvhili wawe nge ya
thoma u imba hu u sumbedza u gwalabela zwe uyo munna a ita nga u vhulaha
musadzi na ṅwana. U vhulaha avho musadzi na ṅwana zwo ita uri a fhedze o tou
fhelela nga u ḽa mbilu. Izwi zwo tou sumbedza uri u vhulaha a si maitele kwao.
Mikhwa iyo mivhi i a ita uri muvhulahi a tambule vhutshilo hawe hoṱhe.

U vhulaha ndi mikhwa yo khakheaho vhukuma nahone i sa ṱanganedzei. Muthu o no

vhulaha u sumbedza u vha na tshiṱuhu na u shaya lufuno. Muthu wa u vhulaha ha
na lukuna na mulalo. U khwaṱhisedza izwi hu na murero wa Tshivenḓa une wa ri: “
Mmbwa ya ḽa iṅwe a i noni”. Zwi tshi amba u ri, wa ita zwi si zwavhuḓi kha muṅwe,
na iwe a zwi nga u nakelivho.

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4.2.2.5 U thuba

U thuba ndi u dzhia, thundu, zwifuwo kana muthu nga khani, hu si nga thendelo
kana lufuno lwawe a dzumbwa huṅwe fhethu hune a sa ḓo wanala musi a tshi
ṱoḓwa. Izwo zwiito zwi vhonala hu vhukhakhi vhukuma vhune mulayo wa si
tendelane nazwo. U thuba hu a ṱalutshedzwa nga Akwash (2016:1) musi a tshi ri:

Is the taking of away or transportation of a person against

the person‟s will, usually to hold the person‟s in false
imprisonment, a confinement without legal authority which
maybe done for ransom or in furtherance of another
crime, or in connection with the child custody dispute.

Kha lungano “mukalaha we a vha a tshi tshimbila o hwala ngoma” nga Ṋephawe
(2004:31), ho anetshelwa nga ha u thuba. Afha ho sumbedzwa mukalaha we a vha a
tshi tshimbila o hwala ngoma a tshi i lidza na u imba nyimbo dzi takadzaho vhukuma.
Mukalaha uyo nga murahu ha musi muṅwe musidzana o mu khoḓa, o thuba uyo
musidzana a mu panga ngomu ha ngoma iyo a tshimbila o mu hwala e ngomu
ngomani. Zwo ḓo mangadza vhathu u pfa ngoma i no ita i tshi amba. Vhathu vho
mbo ḓi ṋea uyo mukalaha halwa a nwa a kambiwa. O no ralo u kambwa vho mbo ḓi
vula ngoma vha bvisa uḽa musidzana. Zwiito izwi zwi sumbedza matshilele a si
kwaho na hone a sa sumbi vhuthu. Madzuloni a uri uyo mukalaha a takale na uyo
musidzana u fhedza a tshi mu thubwa.

Maḓadzhe na vhaṅwe (2006:21) na vhone kha lungano lwavho “Munna we a vha e

na ngoma i mangadzaho”, vho khwaṱhisedzavho nga ha mikhwa mivhi ya u thuba.
Afha ho ambwa nga ha muṅwe munna o no pfi Gogorolo we a ḓo thuba kusidzana
kwe kwa vha kwo ruṅwa a shavhela nakwo ḓakani nga murahu ha musi o ku
sumbedza lufhanga. O swika a tindinganya kuḽa kusidzana nga mishonga a ku longa
ngomani. O tshimbila nakwo ku ngomani a tshi lidzela vhathu na u vha ṱongisela iyo
ngoma i sa lili zwone. O vha a tshi badelisa u lidzela vhathu nga tshelede kana
halwa. Vhathu vho ḓo mangala hu tshi vho pfala ipfi ḽa kusidzana ku imbaho ngomu
ha ngoma iyo. Vhathu vho mbo ḓi ḓivha ipfi ḽa ukwo kusidzana vha vhamba maano
uri kusidzana ku bviswe afho ngomani. Gogorolo o nwiswa halwa a kambwa
vhukuma vha konaha u ya u vhudza vhamusanda na vhabebi vha ukwo kusidzana.

60
Vhanna vha tshitshavha tshenetsho tsho ḓo ruṅwa nga khosi ya iḽo shango u fara
Gogorolo uri a farwe a sengiswe.

Avha vhaṅwali vhoṱhe vho tou sumbedza uri u thuba a si maitele kwao tshitshavhani
sa izwi ro tea u dzula ri tshi vhavhalelana na u ṱhogomelana.

4.2.3 Thero dza ngano dzi kwamaho vhuḓifari havhuḓi

Vhudele, vhuṋambi, lutendo, u tsireledza na u vha na vhuhwavho ndi dziṅwe dza

thero dzo ṋangwaho uri hu ḓo kona u dadamalwa khadzo musi hu tshi sumbedzwa
vhuḓifari havhuḓi.

4.2.3.1 Vhudele na vhuṋambi

Vhudele ndi maitele na vhuḓifari vhune muthu kana vhathu vha londota vhone vhane
kha mbonalo yavho khathihi na zwoṱhe zwo vha tangaho nga nḓila tshidele ngeno u
vha ṋambi hu u vha na ipfi ḽine musi muthu a tshi imba ḽa ḓifha sa mutoli wa ṋotshi.
Ipfi ḽine musi muthu a tshi imba vhathu vha hwelwa nga nuṅunuṅu i bvaho khaḽo. ndi
u dovha wa vha muthu ane musi u tshi tshina, vhathu vha tendelela na nga dziṱhoho.
Hassan (2012:1) a tshi ombedzela na u tikedza nga ha vhudele u ri:

It is the basic concept of cleaning, grooming and it is the

first step to good health. Besides that, it is considered as
one of the most important part of our daily lives at home
and at workplace which help us to protect ourselves and
keep us with good health.

Guirado (2009:3) ene a tshi ṱalutshedza vhuṋambi u ri:

Musical intelligence represents combined action of

capacity for rhythm, creative expression, visual and
auditory memory, motor skills and coordination body
especially of the upper extremeties. Feelings and
emotions concentrate the main intellectual resources
without interfering with the rest of learning. They learn and
perform in a very clear and precise way.

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Ṱhagwane (1995:29) kha lungano “Musidzana wa vhudele”, ro ṱalutshedzwa nga
ha musidzana we a vha a tshi lwelwa nga vhaṱhannga a dovha a ṱoḓwa na nga
khosi. Izwo zwo vha zwi khou itiswa nga vhudele na vhuṋambi he a vha e naho. O
vha a tshi dzula o ambara miṅwenda, vhulungu na tshiṱhomola milenzheni nahone
zwo kunaho vhukuma. Vhudele na vhuṋambi uho ho ita uri uyo musidzana a malwe
nga muṅwe wa vhaṱhannga avho. Zwi tou sumbedza uri vhudele na vhuṋambi ndi
vhuḓifari havhuḓi vhune munna muṅwe na muṅwe a vhu ṱoḓa vhu tshi wanala kha
musidzana ane a ḓo fhedza e mufumakadzi wawe.
Vhudele vhu sumbedza u vha tsinisa na Mudzimu zwi tshi itiswa nga mikhwa ya
vhuḓi ine muthu a vha nayo. U vha na vhudele zwi dovha zwa sumbedza uri muthu
onoyo o ṱamba vhuluvhini hawe, kha ku shumisele kwa maipfi awe khathihi na kha
zwine a zwi ita. U vha na vhudele ndi iṅwe nḓila ya u ita uri muthu onoyo a dzule o
takala nahone ena mulalo. Zwi ita uri muthu a humbule nga ha matshilele avhuḓi a
tshi thudzela kule mavhi. Zwenezwo zwi ita uri ḽifhasi ḽi vhe fhethu havhuḓi u tshila
khaḽo.

Vhudele ndi maitele avhuḓi vhukuma. Muthu a si na vhudele ha ṱhonifhiwi na luthihi

a dovha a vha muthu a shavhisaho sa izwi a tshi dzhiiwa sa muthu ane vhuaḓa
hawe ha nga vhanga malwadze. Muthu wa ndele u a ḓitsireledza kha zwitshili zwine
zwa vhanga malwadze. Muthu wa ndele u a funea vhukuma. Vhudele vhu ita uri
muthu a ḓifulufhele kha vhutshilo hawe ha ḓuvha ḽiṅwe na ḽiṅwe.

4.2.3.2 Lutendo

U vha na lutendo ndi u ṱanganedza zwithu u sa tseki kana u tsekisiwa nahone u sa

ṱoḓi vhuṱanzi ha u ṱanḓavhudza khathihi na u ḓadzisa vhungoho ha zwithu
zwenezwo kana mafhungo eneo. Zwi tshi ya nga lutendo lwa tshikhriste, Bailey
(2002:3) a tshi tikedza maambiwa aya u ri: “Faith is taking God at His word”.

Newman (2004:102) a tshi amba nga ha lutendo a tshi tikedza zwe Bailey a
ṱalutshedza u ri:

Faith is understood to be intensively personal and often

seen as extremely private. It ranges in general meaning
from a general religious attitude on the one hand to
personal acceptance of a specific set of beliefs on the
62
 other hand. In religious terms faith remains an
extraordinary important construct.

Kha lungano “Musidzana we a vha a si na maṋo” nga Tshikovhi (2014:14), ri wana

ho vha hu na musidzana we a vha a si na maṋo ngeno a songo naka zwone.
Vhaṱhannga vhanzhi vho vha vha tshi tama u mu mala fhedzi vha vho kundelwa nga
u vhona a si na maṋo. Muṱa muṅwe we wa vha wo anda vhaṱhannga wo linga fhedzi
ho ḓo fhedza muṱhannga wa lupedzi o vha na mashudu a u mala uyo musidzana we
a vha a si na maṋo. Izwo o zwi kona nge a vha na lutendo lwa zwi sa athu u vhonwa.
O ṱuwa na uyo musidzana lwe naho musidzana o lingedza u imba uri hu vhonale uri
ha na maṋo, uyo muṱhannga ho ngo zwi dzhela nzhele. O sokou sedza a litsha uyo
musidzana a tshi imba u swika a tshi neta. O ri u swika mulamboni, a aṱamisa u yo
musidzana mulomo a hwaya marinini nga muṱavha. Nga lutendo lwa uyo muṱhannga
o ḓo mangala hu tshi bvelela maṋo matshenatshena.

Vhuḓifari uvhu vhu tou gudisa uri tshiṅwe tshifhinga muthu o tea u vha na lutendo a
fulufhela kha zwithu zwine a khou zwi ṱoḓa naho a sa ḓivhi zwine zwa nga itea
pheleledzoni.

4.2.3.3 Tsireledzo

U tsireledza ndi u pilela muthu kha zwithu zwine zwi nga mu vhaisa kana zwa mu
dzhenisa khomboni. Zwi dovha hafhu zwa amba u ṋea muthu fulufhelo na u ita uri a
pfe o vhulungea. ICRC (2008:2) yone i tshi ṱalutshedza u tsireledza i ri:

Protection aims to ensure that the authorities and other

actors respect their obligations and the rights of
individuals in order to preserve the safety, physical
integrity and dignity of those affected by armed conflict
and other situations of violence. It includes activities that
seek to make individuals more secure and to limit the
threats they face, by reducing their vulnerability and their
exposure to risks, particularly those arising from acts of
violence.

“Musidzana na mmbwa yawe” ndi lungano nga Muṱhige na vhaṅwe (2015:99). Kha
lungano ulu musi hu tshi ṱanwa na u sumbedza u tsireledza, ri wana mmbwa i tshi
vha yone ine ya linda na u tsireledza uyo musidza we a vha a tshi dzula e eṱhe musi

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vhabebi vhawe vho ya ḓoroboni. Mmbwa iyo yo lingedza u lwa na mavemu e a vha a
khou dzhenela uyo musidzana fhedzi ya fhedza yo vhulahwa. Mmbwa iyo yo
vhulahwa nge ya vha i khou lingedza u phulusa na u tsireledza musidzana uyo kha u
tshipiwa khathihi na u vhulahwa nga ayo mavemu.

Vhuḓifari uvhu vhu sumbedza maitele one-one a kutshilele ku re kwone. Mmbwa sa

zwine zwa tea u itwa nga vhathu yo sumbedza uri ri tea u lwela na u tsireledza
vhathu nga riṋe u sumbedza lufuno na vhuthu.

U tsireledza ndi vhuḓifari havhuḓi sa izwi vhu tshi fhaṱa vhuṱama vhukati ha
mutsireledzi na mutsireledzwa. Muthu a neaho tsireledzo kha vhaṅwe vhathu u a
ṱhonifhiwa a dovha a hulisiwa vhukuma.

4.2.3.4 Vhuhwavho

U vha na vhuhwavho na u luga ndi u ofha na u sa funa u ita vhukhakhi vhufhio kana
vhufhio. Zwiito izwo zwi tshi ṱuṱuwedzwa nga ṱhonipho, u fulufhedzea, u vhavhalela,
u pfela vhuṱungu, u thusa na u humbulela vhaṅwe vhathu.

U vha na vhuhwaho ndi zwithu zwavhuḓi. Vhathu vha vhuhwavho vha a konḓelela
nga maanḓa vha dovha hafhu vha ḓivha mikano yavho. Vha a thusa vha dovha vha
shuma lune vha bveledza mishumo yavhuḓi. Vhuhwavho vhu na mulayo une wa ri:
“Vhulaya vhathu nga vhuhwavho hau”, (zwine zwa sumbedza u luga lwa tshoṱhe-
tshoṱhe. Allan (2014:3) a tshi khwaṱhisedza u vha na vhuhwavho u ri:

To be humble is to be generous, behaving in a gentle, to

be caring and helpful way and thinking about other
people‟s feeling. Showing a tender, considerate, and
helping nature. Bringing meaning to our own lives as well
as the lives of others. Be able to communicate better, be
more compassionate, to be a positive force source in
people‟s lives.

Finch (2015:3) a tshi ombedzela na u tikedza ṱhalutshedzo ya u vha na vhuhwavho u

ri:

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Mercy is the ability to overlook an offense and give someone a second chance,
Merciful people show compassion, symphathize, and are moved to take care of the
poor and disadvantaged. The merciful are blessed. Lauchs (2005:2) a tshi
ṱanḓavhuwa na u ṱalutshedza u vha na vhuhwavho uri:

Mercy is forebearance and compassion shown by one

person and another who is in his power and who has no
claim to receive kindness, kind, and compassionate
treatment in a case where severinity is merited or
expected.

Lungano lu no pfi “Ṋelwamondo” nga Ṱhagwane (1995:17) lu ṱalutshedza nga ha

vhuhwavho. Kha lungano ulu mufumakadzi o no pfi Vho-Nyamuoki o vha o ladza
ṅwana wawe fhasi ha murunzi nga u shaya muleleli. Pfeṋe ḽo no pfi Ṋelwamondo
nga vhuhwavho haḽo ho no nga ha muthu, ḽo mbo ḓi ḓinetshedza u lela ṅwana uyo ḽi
so ngo humbelwa. Pfeṋe iḽo ḽo vha ḽi tshi ita mushumo uyo wa u lela ṅwana ngeno
mme awe vha tshi khou shuma. Ḽiṅwe ḓuvha Ṋelwamondo ḽo ṱuwa na ṅwana ḽa ya u
ḓiphina na maṅwe mapfeṋe ḽi songo vhudza mme a ṅwana. Zwo ḓo dina musi mme
a ṅwana a tshi vho ṱoḓa u dzhia ṅwana wawe a vho hanelwa nga ḽiṅwe pfeṋe ḽe ḽa
vha ḽi tshi ḓiita khosi. Pfeṋe iḽo ḽo vhofha Vho Nyamuoki na muri. Izwo zwo dina
Ṋelwamondo vhukuma lwe a kambisa khosi iyo ya mapfeṋe a ya a ṱhukhula luvhu. O
phulusa uyo musadzi a dzhia na ṅwana a vha isa hayani havho. Munna wa Vho
Nyamuoki nga murahu ha musi a tshi pfa zwoṱhe zwo iteaho, ombo ḓi ṱhavhela
Ṋelwamondo kholoma.

Ulu lungano lu tou khwaṱhisedza tshoṱhe uri u vha na vhuhwavho ndi maitele avhuḓi
sa izwi zwi tshi fhedza zwo aṋwa zwivhuya. Vhuhwavho ha Ṋelwamondo vhu fhedza
ho ita uri a pfufhiwe zwivhuya zwawe nga u ṱhavhelwa kholomo.
Vhuhwavho ndi vhuvha vhune ha sumbedza vhuḓifari havhuḓi vhukuma. U vha na
vhuhwavho hu gudisa vhathu u vha na vhuthu, u farelana kha zwe vha khakhelana
zwone, u konḓelelana na u thusana musi muṅwe muthu a tshi khou wela khomboni.

4.2.3.5 Ndondolo

U londota ndi u vha na ndavha na vhaṅwe vhathu wa vha pfela vhuṱungu kha
thaidzo dzine vha khou ṱangana nadzo, wa ḓiimisela u vha thusa u sa khou ṱoḓa
mbadelo nga murahu. Kha u londota vhaṅwe vhathu hu a dohwa ha vha na u
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sumbedza mbilu mbuya ya u kona u kovhana mihumbulo mivhuya. Brenifier (2008:1)
a tshi khwaṱhisedza na u tikedza ṱhalutshedzo ya u londota u ri:

Caring is to feel concern or interest for someone, to be

cautious and to watch for oneself. It is about relation, it
establishes a relationship between two terms, being a
human or being an object.

Alder (2002:242) na ene a tshi ombedzela maambiwa nga Brenifier nga ha u londota
u ri:

Caring is being discussed as involving action, or inaction,

an attitude and commitment, a practice, a process and an
ethic. Furthermore, caring has is a combination of honesty
and patience, trust and respect, humility and courage to
further the growth of others. It underscores the importance
of providing caring and moraleducation that is experiential
and tied to a sense of community.

Kha lungano “musidzana we a vha a tshi funana na ngweṋa” nga Ṋephawe

(2004:20), ri wana musidzana we a vha e ṱhase a tshi funana na ngweṋa. Uyo
musidzana o vha o naka lwe na vhaṱhannga vha afho vha vha vha tshi mu teledza.
Musidzana uyo o vha a tshi ḓiṋea lwendo ḓuvha ḽiṅwe na ḽiṅwe lwa u ya mulamboni
u dalela mufunwa wawe we a vha e ngweṋa. O vha a tshi londota iyo ngweṋa nga
lufuno vhukuma. O vha a tshi ri u swika mulamboni a imba luimbo ngweṋa ya
papamala nṱha ha maḓi ene a fhufhela maḓini a i kokodza a i bvisela nnḓa. O vha a
tshi ri u i bvisela nnḓa ha maḓi a i huṱa muṱana a i vhea ḓuvhani. Ayo o vha maitele
awe a misi a u londota uyo munna wawe wa ngweṋa.
Naho vhabebi vhawe vho dodela vha vhulaha iyo ngwena zwo ḓo ri vhutoto sa izwi
ngweṋa iyo yo mbo ḓivuwa yo no shanduka muṱhannga we a vho ḓo malana na uyo
musidzana. Vhuṱambo ha hone ho vha vhu sa athu u vhonwa kusini ukwo.

Lungano ulu lu ri gudisa na u sumbedza uri u londota nga lufuno zwi a ṋea muthu
zwivhuya. Musidzana uyo nga u londota iyo ngweṋa nga lufuno nahone a sa neti zwi
fhedza zwo ita uri a wane munna.

Muthu wa u kona u londota muṅwe muthu nga lufuno u fhaṱa vhukonani. U londota
hu sumbedza uri uyo muthu u na mikhwa a dovha a vha na vhuthu. U sumbedza u

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ḓiimisela u londota na u thusa a si na zwine a khou lavhelela murahu. Zwi dovha
zwa ita uri ri ḓivhe uri na vhaṅwe vhathu ndi vha ndeme ri sa dzule ro sedza kha rine
vhane fhedzi.

4.2.4 Thero dza ngano dzi kwamaho vhuḓifari vhu si havhuḓi

Thero dzi kwamaho vhuḓifari vhu si havhuḓi dzo anda. Hu ḓo ṱanḓavhudzwa thero
dzi tevhelaho kha dzo wanwaho: Tseḓa, vhubva, tshiṱuhu, zwikolodo, u sa pfa,
vhufhura na vhutshivha.

4.2.4.1 Tseḓa

Tseḓa ndi vhuvha vhune kanzhi ha vha vhu si havhuḓi musi vhu tshi sedzwa nga
vhaṅwe vhathu. Ndi u sedza iwe mune kana u ṱoḓa zwithu zwi tshi vha zwau fhedzi
u sa dzhieli vhaṅwe vhathu nṱha lune zwa vha mikhwa mivhi. Tseḓa i vhangwa nga u
ḓiṱoḓela zwi fhiraho zwa vhaṅwe kana zwau u woṱhe u sa kovhekani na vhaṅwe, nga
maanḓa zwi wanalesa kha zwiḽiwa (http://.www.Personalityspirituality.
net/articles/the-michael-teachings/chief-featuters/greed/). Hu tshi ṱalutshedzwa tseḓa
hu pfi:

Greed is the tendency to selfish craving, grasping and

hoarding. It is a selfish or excessive desire for more than
is needed or deserved, especially of money, wealth,
power, attention, knowledge, food, or other possessions.

Kha lungano “munna wa tseḓa” nga Maḓadzhe na vhaṅwe (2006:38), hu

ombedzelwa tshoṱhe uri tseḓa a si vhuḓifari havhuḓi na luthihi. Kha lungano ulu ri
sumbedzwa na u anetshelwa nga ha munna we a vha a tshi ḓiita u nga ene a nga
lumba a fa nga nḓala tenda ha vha hu khou ḽa vhana. O vhudza mufumakadzi wawe
uri muri wa munzhowane a u ḽiwi ngeno hu uri u tshi ḽiwa. O vhulahisa vhana na
mufumakadzi nga mushidzhi u si na musi ngeno ene a tshi khou ḓiphina nga
nzhowane. Vhuḓifari na maitele ayo mavhi o fhedza o bvela khagala nge musadzi a
ṱana uri tseḓa yo vhifha sa izwi i tshi ita uri muthu a shoniswe.

Maitele aya a u vha na tseḓa o dovha hafhu a sumbedzwa kha lungano “munna we
a laṱiswa tseḓa” nga Makwarela na vhaṅwe (2006:24). Izwo zwo vhonala musi uyo
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munna na ene a tshi ḓiita unga u pfela vhana na mufumakadzi vhuṱungu musi a tshi
ri ene ha nga ḽi ndi khwine hu tshi ḽa mufumakadzi na vhana. Izwo o zwi ita nga u
ḓivha uri ene u na zwigili zwa mutoli wa ṋotshi zwine a zwi ḽa e eṱhe o dzumbama
henengei ḓakani. Zwiito izwo zwa tseḓa na zwone mufumakadzi wawe o zwi
vhonolola a ya a dzhia tshinda na mutoli uyo zwa sia munna uyo o shona vhukuma.

Zwiito izwo zwa vhuḓifari uho vhuvhi, zwo dovha zwa khwaṱhisedzwa na u
sumbedzwa nga Muṱhige na vhaṅwe (2015:54) kha lungano “tamba ndi u tambe
vho”. Afho ndi he munna musi o ṋewa tshingwana yo ḓala nga mafhi nga
vhamusanda uri a thuse muṱa wawe, o mbo ḓi thoma u humbulela thumbu yawe
fhedzi nga u bwela tshingwana iyo miorani. O ita uri mufumakadzi na vhana vha
hobe miora ine ya ita i tshi vha tshi fhirelelwa ngeno ene a khou ḓiphina vhukuma
nga u hoba mafhi. Mufumakadzi o zwi vhonolola a bwelula tshingwana a isa nḓuni
munna a sa zwi ḓivhi. Munna musi a tshi wana uri u khou hoba miora o semana ha
vho vha u ḓiambulula a sa zwi pfi uri mathina ene o vha a khou swura mafhi. Afha
mufumakadzi o laṱisa uyo munna tseḓa. Izwo zwo sumbedza uri tseḓa a si ya vhuḓi
na u funza uri muthu a songo humbulela ene muṋe fhedzi.

Kha ngano idzo dzoṱhe, vhaṅwali vho khwaṱhisedza pfunzo ya uri vhuḓifari ha tseḓa
a si havhuḓi na luthihi nahone a vhu vhuedzi tshithu.

Tseḓa ndi maitele ane a ita uri muthu a nyaliwe nahone a dovhe a sasaladzwe.
Muthu wa tseḓa ha na tshirunzi a dovha a sumbedza u sa ṱhogomela na u sa vha na
ndavha.

4.2.4.2 Vhubva

Vhubva ndi maitele a u sa ṱoḓa u shuma, u thusa na u ṱhaḓula vhaṅwe vhathu kha
zwine zwa vha lemela. Vhubva vhu a shaisa muthu. Ndi ngazwo hu tshi pfi: “mubva
ha na nzie dzi khoroni”. Parvez (2014: 4) a tshi ṱanḓavhudza vhubva u ri: “Laziness
is an unwillingness to spend energy. It is an unwillingness to do a task that we
perceive to be difficult or uncomfortable. Beghetto (2007:171) a tshi tikedza Parvez
musi a tshi ṱalutshedza vhubva u ri:

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 Laziness is a behaviour describing the passive attitude of
the person with the tendency to avoid work although
he/she is capable, unwilling to put forth efforts and
choosing not to work hard and lack of will power.

Kha lungano nga Muṱhige na vhaṅwe (2015:24) “musidzana wa u bvafha” hu

ṱanwa vhuḓifari vhu si havhuḓi vhu sumbedzaho musidzana we a vha a songo naka
zwone a tshi bvafha lu sa vhuyi fhano. Musi uyo musidzana a tshi khou tea u vuwa
vhusiku a sinḓa, o vha a tshi sinḓelwa nga vhaṱhannga vhe vha vha vha tshi zwi
koḓela nga u imba. Zwenezwo zwo ita uri vhathu vha thome u humbulela nge vha
vha vha tshi pfa maipfi a vhathu vhe vha vha vha tshi khou imba e a vhathu vha
imbaho vhe vhanzhi na hone a tshinnani. Izwo zwo ita uri vha vhuhadzi vha lalele
musi uyo musidzana a tshi tea u bubela u sinḓa. Vho mbo ḓi langana u dodela uri
vha vhone na u wana ngoho ya zwiito izwo. Zwo mangadza vhathu u wana uri
mathina vhaṱoholi vha ayo mavhele ndi vhatukana vhe vha vha vha tshi ṱohola vha
fhedzi ngeno u yo muselwa o dzula fhasi o ḓiṋavhela milenzhe. Zwiito na vhuḓifari
uvho vhuvhi zwo mbo ḓiita uri uyo musidzana a putiswe vhuda hawe a rwe a tshi
sendedza. Ho mbo ḓivha u fhelelwa hawe nga vhuhadzi nge vha vhuhadzi hawe vha
ri vha nga si dzule na muloi.

Vhubva uvhu vhu dovha hafhu ha sumbedzwa na u ṱanḓavhudzwa nga muṅwali

Ṱhagwane (1995:20) kha lungano “Matandambile”. Kha lungano ulu hu ambwa
nga ha Matandambile musidzana we a vha o nakesa fhedzi a sa bvafhi zwone. Ho
ḓo swika he a malwa thaidzo yo vha ya musi a tshi tea u ṱohola mavhele afho
vhuhadzi. Musidzana uyo o vha a tshi ṱoholelwa mavhele nga khaladzi dzawe dze
vha vhuhadzi vha fhedza vho vhonolola maitele adzo. Khaladzi idzo dzo fhedza dzo
tou shavha musi dzo wanedzwa.

Izwo zwo tou sumbedza tshoṱhe uri vhubva ndi vhuḓifari vhu songo teaho sa izwi
tshiṅwe tshifhinga vhu tshi tshinyadza. Musidzana o fhedza o tshinyalelwa nga
vhuhadzi nga ṅwambo wa vhubva fhedzifhedzi.

4.2.4.3 Tshiṱuhu

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Tshiṱuhu ndi u shaya zwipfi zwa u vhavhalela, u sa luga, u halifha, u shumisa maipfi
a sa ṱuṱuwedzi na u vha na mbilu mmbi. Nell (2006:211) A tshi toolola nga ha
tshiṱuhu u ri:

Cruelity is the deliberate infliction of physical or

psychological pain on other living creatures, sometimes
indifferently, but often with delight.

Nḓila ye Nell a toolola ngayo nga ha tshiṱuhu, zwi tou ṱoḓou yelana vhukuma na zwa
Oxford English Dictionary ye yone i tshi toolola nga ha tshiṱuhu ya ri: “It is the
disposition to inflict suffering, delight in or indifference to the pain or misery of
others”.

Kha lungano “Munna wa muzwimi” nga Ṱhagwane (1995:34), hu sumbedzwa

munna we a vha e na tshiṱuhu vhukuma. Munna uyu u rumeledza ṅwana wawe
bakoni uri a ye u dzhia mbaḓo ngeno hu maano a u ṱoḓa uri a fele bakoni. Izwo o zwi
ita nge a vho ḓo kungulusa tombo ḽihulwane a vala mulomo wa bako ngeno ṅwana
wawe a tshee ngomu. Mutukana uyo o ḓo waṋwa nga vhasidzana vhe vha vha vho
ya u reḓa khuni. Vhasidzana vho vhudza vhahulwane vhe vha vho thusa uyo ṅwana.
Mme o dzhia ṅwana wawe a fhambana na uyo munna wa tshiṱuhu. Kha lungano ulu,
hu sumbedzwa uri tshiṱuhu a tsho nga luga sa izwi muuna wa muzwimi o vho ḓo sala
e eṱhe.

4.2.4.4 Zwikolodo

U ita zwikolodo ndi u hadzima zwithu sa zwirengwa kana tshelede u bva kha muṅwe
muthu kana bannga hu na fulufhedziso ḽa uri zwikolodo zwenezwo zwi ḓo badelwa
murahu nga u ṱavhanya fhedzi fulufhedziso ḽi ḽa u ḓo badela nga tshelede ṱhukhu nga
ṱhukhu nahone yo no vha na nzwalelo. Collins et al (1999:10) vha tshi khwaṱhisedza
ṱhalutshedzo ya zwikolodo vhone vha ri:
Credit represents loans that have been extended to
households, business, or the government by banks or
other financial intermediaries. A loan feature is an
obligation to pay it off, usually on a given date, and
usually (but not always) at a given rate of interest.

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Maitele aya a si avhuḓi, a vhonala kha lungano “musadzi wa u funesa u koloda”
nga Makwarela na vhaṅwe (2006:5). Afha zwi vhonala musi musadzi a tshi koloda
masila a vhathu vha bvaho mashangoni a nnḓa a sa tsha a badela. Nḓowelo iyi
mmbi yo ita uri musadzi uyu a dzulele u zwi ita madze zwa u sa lifha zwikolodo zwa
vhathu. Maitele ayo mavhi a fhedza a tshi ita uri vhane vha masila vha lifhedze u sa
badelwa havho nga uyo musadzi. Izwo zwo itea naho tshitshavha tsho lingedza u
mu thusa nga u kuvhanganya tshelede ya u badela ayo masila. Naho vhathu vho
lingedza u kuvhanganya masheleni uri vha thuse mufumakadzi uyo u badela masila
ayo, vha mashango a nnḓa vho mbo lamba. Izwo zwo sia uyo mufumakadzi o vho
ṱangana ṱhoho. Maitele ayo a sumbedza uri u koloda u sa lifhi a si vhuḓifari havhuḓi
na luthihi sa izwi mafheleloni muthu a tshi nga ḓi wana o no vhaiswa. Kha lungano
ulu ri wana uri maitele aya a u ita zwikolodo o vhifha vhukuma a dovha a sumbedza
vhuḓifari vhu si havhuḓi vhune ha nyadzisa vhuvha ha muthu tshitshavhani.

U ita zwikolodo u sa badeli zwi na masiandaitwa a si avhuḓi a vhangaho thaidzo kha

muthu. U koloda u sa lifhi zwi pwashekanya vhuvha ha muthu khathihi na u ṋea
mutsiko. Zwikolodo zwi a vhilinganya muthu, zwi dzhenisa khomboni, zwi dzhielisa
ndaka na u swikisa na hune muthu a nga fhedza o dzhia vhutshilo hawe. U
khwaṱhisedza izwi, zwikolodo zwi nga dovha hafhu zwa ṱalutshedzwa nga nḓila
tevhelaho: U dzhia zwithu mavhengeleni kana kha vhathu nga tshikolodo na u
koloda tshelede banngani na kha zwiṅwe zwimiiswa zwi kolodisaho tshelede sa
vhomatshonisa.

4.2.4.5 U sa pfa

U sa pfa ndi u sa dzhia zwine wa vha u tshi khou vhudzwa zwone wa ita zwine iwe
mune wa funa kana wa khou humbula. Zwiito na vhuḓifari honoho kanzhi vhu a
fhedza ho dzhenisa muthu khomboni. U sa pfa hu ṱalutshedzwa na u tikedzwa nga
Merriam-Webster‟s Collegiate Dictionary (2004) musi i tshi ri:

Stubbornness is a personality trait in which a person

refuses to change his opinion about a situation or refuses
to change his mind about the action that he has decided
to take. A suborn person has a resolute adherence to his
own ideas and opinions.

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Kha lungano a “Vhana vha u sa pfa” nga Tshikovhi (2014:24), ri wana vhana vhe
vha vha vho ya u dalela makhulu wavho. Musi vha tshi tea u humela murahu,
makhulu vha vha vhudza uri mafhandeni vha fare nḓila tsekene hu si ndenya. Vhana
avho ho swika na he vha vho thoma u hanedzana vha fhedza vho fara nḓila ndenya.
Iyo nḓila yo ita uri vha ḓiwane vha khou tshimbila ḓakani ḽihulu ḽi ofhisaho na hone ḽo
ḓalaho mavhanda a shushaho. Phukha idzo dzo ḓo bvelela dza vho thoma u ṱoḓou
vha ḽa. Mavhanda ayo o vha o vha tinga lwe ha vha hu si tshee na u ya phanḓa kana
murahu. Ho ḓo ri zwenezwo phukha idzo dzi tshi ṱoḓa u gidimela uri dzi vha ḽe,
muvhuḓa wa bvelela wa thusa zwa sia avho vhana vho ponya lufu.

Kha lungano ulu pfunzo ndi ya uri u sa pfa musi muthu a tshi vhudzwa nga maanḓa
nga vhahulwane ndi vhuḓifari vhu si havhuḓi na luthihi. Vhuḓifari uho vhuvhi vhu a
fhedza vhu tshi dzhenisa muthu khomboni.

U sa pfa ndi vhuḓifari na maitele o vhifhaho tshoṱhe. Ṅwana kana vhana vha sa pfi
ndi makhaulambilu a vhabebi vhavho. Vha a fhedza vha tshi vhangela vhabebi
vhavho mutsiko une tshiṅwe tshifhinga vhabebi vhenevho vha a fhedza vha tshi
lovha. Vhana vhenevho vha a nyalwa nga khonani dzavho vha dovha vha si
ṱanganedzee kha tshitshavha.

4.2.4.6 Vhufhura

Vhufhura ndi maitele a u fhura muṅwe muthu nga u mu ambela kana u mu dzumbela
ngoho. Zwa dovha zwa vha u ita uri vhathu vha ṱanganedze zwi si ngoho sa zwi re
ngoho ho shumiswa maṱali a u fhura. Vhufhura vhu tshi ṱanḓavhudzwa nga Akhbari
(2017:3) u ri:

Larceny is defined as the unlawful taking and carrying

away of the property of another person, with the intent to
permanently deprive them of its use. Larceny is a
misdemeanour which involves lower criminal fines.

Hu tshi tikedzwa Akhbari kha u ṱanḓavhudza larceny (www.belmont.edu

/ocs/crime_definitions_and_resourse_information.html) hu pfi:

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 It is the unauthorized taking and removal of the personal
property of another by an individual who intends to
permanently deprive the owner of it, a crime against the
right of possession. Larceny general refers to nonviolent
theft and which is usually misdemeanour.

Vhufhura vhu vhonala kha lungano “matsilu ndi zwiḽiwa zwa vhaṱali” nga Muṱhige
na vhaṅwe (2015:82). Afha sa zwine zwa ḓi itwa nga vhathu, ri wana phunguhwe i
tshi swika na hune ya fhura funguvhu hu u itela u wana ṋama ye funguvhu ḽa vha ḽi
nayo mulomoni. Phunguhwe yo vhamba maaṋo a u khoḓa funguvhu ngeno zwi si
zwone. Funguvhu ḽi kundelwa u vhona ayo maaṋo a si one ḽa thoma u imba lwe
ṋama iḽa ya mbo ḓi wa mulomoni phunguwe ya doba ya rwa i tshi sendedza i tshi
khou sea. Phunguwe i a dovha ya ṱongisela phele nga u khoḓa u ḓiphiṋa hayo nga
maḓi e ya vha yo a wana nge ya tou wela dindini sa izwo ayo maḓi o vha e
fhasifhasi. Phele i a zwi tama vho nga u sa ḓivha uri uvhani phunguwe i khakhathini.
Phele yo pfa zwa phunguhwe ya fhufhela. Phele i tshi tou dzhiṱa ngomu mulindini
uyo phunguhwe yo mbo ḓi i ṋamela ya ratha ya bva. Phele yo mbo ḓi sala i
khakhathini nahone yo mangala.

U fhura ndi vhuḓifari vhuvhi nahone ho khakheaho vhukuma sa izwi vhu tshi ḓaḓisa
na u ita uri mufhuriwa a ḓipfe o tsitselwa fhasi vhukuma.
Maitele aya a sumbedza u sa vha na ndavha na vhaṅwe vhathu na hone a vhaisa
vhapondwa nga maanḓa.

4.2.4.7 Vhutshivha

Vhutshivha ndi u sa funa zwivhuya zwa muṅwe, u sa tama zwa vhaṅwe zwi tshi
naka na u sa tamela vhaṅwe vhathu mashudu wa tama hu tshi naka zwau fhedzi.
Smith (2004:43) a tshi tikedza u ri:

Envy is characterised by feeling of inferiority, painful

longing, frustration, subjective and injustice, but he also
feels hostile. It is the unflattering social comparison
resulting in a quick, painful perception of inferiority.

Ṋenzhelele (2016:125) a tshi amba nga u tou dodombedza nga ha vhutshivha a tshi
tikedzavho Smith u ri:

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 Jealousy is a reactive negative emotion developed when
other people have done what one cannot do. It develops
after a comparison has been done. It usually develops
during childhood stage when parents compare their
children with those of their neighbours.

Kha lungano lwa “ṅwana wa Seṱembu” nga Ṱhagwane (1995:23), hu ṱalutshedzwa

nga ha vhutshivha. Afha ho shumiswa ḓongololo na luaviavi. Zwiito zwa zwipuka izwi
zwi tou sumbedza tshoṱhe zwine zwa itwa nga vhathu. Afha ḓongololo ḽi ṋewa
mushumo wa u lisa nngu fhedzi ḽoṋe ḽa ḓi ḽela mbula. Nngu dzo ita mulandu lwe
vhane vhadzo vha lifhiswa. Luaviavi nga vhutshivha lu ya vho lwa humbela
mushumo wa u lisa nngu henengei hune ḓongololo ḽa khou shuma hone fhedzi lwa
kundelwa Nga vhutshivha lu vhamba maaṋo. Musi ḓongololo ḽi kati na u ḽa mbula,
luaviavi lu swoga nngu dzoṱhe lwa ṱuwa nadzo hayani halwo u itela u dzhenisa
ḓongololo khomboni. Naho musadzi we a vha e muṋe wa nngu o linga u vhidzelela
ḓongololo sa mulisa wadzo, luaviavi a lwo ngo vhuya lwa sedza murahu kana u
fhindula. U swika hayani lu vhudza mme alwo uri nngu lwo tou dzi renga.

Luaviavi lu tou sumbedza vhuḓifari vhuvhi ha vhutshivha vhune vhathu ra vhu ita kha
ḓuvha ḽiṅwe na ḽiṅwe. Riṋe vha thu a ri tameli muṅwe muthu zwivhuya. Vhutshivha
ndi vhuḓifari vhune ha sa vhe na u pfela muṅwe vhuṱungu uri zwine wa khou ita zwi
nga vhaisa, na u dzhenisa muṅwe muthu khakhathini na u tou mu vhulahisa.

Vhutshivha sa vhuḓifari vhu si havhuḓi a vhu ṋei muthu mashudu vhutshiloni. Muthu
wa vhutshivha u dzula a tshi ḽa mbilu sa izwi a sa funi zwa vhaṅwe zwi tshi naka.
Muthu onoyo ha koni na u fhaṱa vhuṱama na vhaṅwe vhathu.

4.3 MVALATSWINGA

Ndima iyi yo vha yo ḓisendeka kha mawanwa a bvaho kha thero dzo fhambanaho.
Ho sedzwa kha mikhwa na vhuḓifari zwi tshi khou topolwa kha ngano dzo
fhambanaho. Izwi zwo itwa ho sedzwa kha bugu dza ngano dze vhaṅwe vhaṱoḓisisi
vha ṱoḓisisa zwi yelanaho na ino ngudo. Zwi sumbedza uri mikhwa na vhuḓifari
kwaho ndi zwone zwi ṱoḓeaho kha lushaka.

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Vhaṅwali vha maṅwalwa o fhambanaho vha sumbedza uri mikhwa na vhuḓifari
havhuḓi kana vhuvhi zwi nga kha ḓi ṱuṱuwedzwa nga zwa mulayo, khonani,
tshitshavha na lutendo. Zwo rali mikhwa na vhuḓifari zwo tea u ṱoḓisiswa ho
dzhenwa ngomu tshoṱhe uri zwi kone u ḓo pfeseswa. Springsted (2002:251) a tshi
tikedza zwo adzwaho afho u ri:

In all understandings of humans and ourselves, our moral

nature is involved. From this perspective, morals can be
seen as an important aspect to explore and understand in
human beings. Many individuals have questioned and
argued how and where individuals derive or learn their
morals from. Still others believe that morals may stem
from parents, institutions or life experience

NDIMA YA 5
5
PHENDELO NA THEMENDELO

5.1 MARANGAPHANḒA

Ndima yo fhiraho yo vha yo ḓisendeka kha tsenguluso ya thero dzo wanwaho kha
ngano dzo fhambanaho dzine dza sumbedza mikhwa na vhuḓifari. Kha ndima ino hu
ḓo tou kokotolwo tshoṱhe kha manweledzo a mushumo woṱhe u bva mathomoni u
swika magumoni. Ndi kha ndima yeneyi hune ha ḓo bviselwa khagala mawanwa na
themendelo. Izwo zwoṱhe zwi ḓo itwa ho sedzwa mikhwa na vhuḓifari na uri hu nga
itwa mini u itela u vhuedzedza mikhwa na vhuḓifari kha nḓila kwayo.

5.2 MANWELEDZO

5.2.1 Ndima ya 1: Mvulatswinga ya ṱhoḓisiso

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Ndima iyi yone i katela zwine ṱhoḓisiso ya tea u vha zwone musi ho sedzwa thaidzo
ya ṱhoḓisiso, mutheo wa ṱhoḓisiso, tsenguluso ya maṅwalwa, mutheo wa thyiori,
ndivho ya tsenguluso, ngona ya tsenguluso, ku kuvhanganyele kwa maṅwalwa na
tsenguluso ya mafhungo.

5.2.2 Ndima ya 2: Tsenguluso ya maṅwalwa

Ndima iyi i shuma sa manweledzo a sumbedzaho uri vhaṅwali vho fhambanaho vha
ri mini nga ha ndeme ya mikhwa na vhuḓifari musi zwi tshi sedzwa kha ngano dza
Tshivenḓa. Afha vhaṅwali vho fhambanaho vho ṱanḓavhudza mihumbulo yavho nga
ha mikhwa na vhuḓifari. Musi muṱoḓisisi o vhala maṅwalwa u bva kha vhaṅwali vho
fhambananaho, u ḓo kona u vha na nḓivho nga ha ḓivhazwakale, mishumo,
tshivhumbeo, thero na mvelele ya Vhavenḓa zwi tshi yelana na ngano.

5.2.3 Ndima ya 3: Ngona ya ṱhoḓisiso

Afha kha ndima iyi tshihulwane ho vha ku kuvhanganyele kwa mafhungo. Kha
thandela iyi ho shumiswa ngona ya sekondari u kuvhanganya mafhungo a zwino a
tshi bva kha maṅwalwa a tshifhinga tsho fhiraho. Afha mikhwa na vhuḓifari ho
sedzwa ngano zwo vhambedzwa na zwe zwa vha zwi tshi itiswa zwone musalauḽa
zwa u anetshela vhana ngano nga vhahulwane.

5.2.4 Ndima ya 4: Mawanwa a bvaho kha mafhungo o kuvhanganywaho

Kha ndima iyi ho bviselwa khagala zwithu zwinzhi vhukuma zwine zwa sia ro guda
sa izwi pfunzo i tshi wanala kha vhathu nahone u guda hu sa fheli. Nga u tou vhala
maṅwalwa a vhaṅwe vhaṅwali vho ṱoḓisisisaho zwi yelanaho na ino ṱhodisiso nga
vhuronwane na vhuḓiimiseli, zwo ita uri hu gudwe uri u vha na mikhwa na vhuḓifari
havhuḓi zwi fhaṱa tshitshavha. Thandela iyi yo sumbedza uri musi ro sedza mikhwa
na vhuḓifari ha ano maḓuvha, zwi sia hu na mbudziso na mbilaelo kha tshitshavha.

5.2.5 Ndima ya 5: Magumo

Kha ndima iyi ndi hone he ha nweledzwa mushumo woṱhe wa iyi ṱhoḓisiso nga
vhuronwane u bva mathomoni u swika u tshi gomedzwa. Mawanwa oṱhe kha iyi
76
tsenguluso o khunyeledzwa na u nweledzwa henefha kha ndima yeneyi. Mawanwa,
phendelo na themendelo ya iyi ṱhoḓisiso zwo kuvhanganywa na u vhekanywa
tshidele zwi khagala kha ndima ino.

5.3 MAWANWA

Ngudo iyi yo bvisela khagala zwi tevhelaho:

 Ngano dzi a mvumvusa vhana lune dza sia hu si na mihumbulo ya u ita zwo
khakheaho u fana na u tswa, u semana na u shumisa zwikambi.
 Ngano dzi pfumisa luambo nga nḓila ine muthu a kona u nanga maipfi kwao musi
a tshi amba na vhaṅwe vhathu.
 Nga u sa anetshela ngano dzine dza gudisa mikhwa na vhuḓifari, vhana vha
shumisa maipfi a so ngo kunaho vha tshi amba na vhabebi vhavho na vhaaluwa.
 Nga ngano, vhana vha guda u ṱhonifha, u funa, u londota khathihi na u pfela
vhaṅwe vhathu vhuṱungu zwine zwa sumba vhuthu.
 U shaya vhuḓifari kwaho, hu vhanga u sandana na u vhulahana lwa tshiṱuhu nga
ṅwambo wa u vha na vengo.
 Nga u sa vha na mikhwa na vhuḓifari havhuḓi, vhathu vha swika na hune vha fa
mvalo. Vhathu vha khou bata vhabebi, vha shelela vhaṅwe zwidzidzivhadzi kha
zwinwiwa khathihi na u thuba vhathu hu tshi ṱoḓwa yone tshelede.
 Vhathu vha khou vhilaedzwa nga u shaea ha tsireledzo tshitshavhani sa izwi hu
si tshee na u ṱhonifha mulayo. Mapholisa ane a tea uri tsireledza a vho tou
vhulahwa sa vhusunzi.

Zwithu zwoṱhe zwi re afho nṱha, zwi nga dodombedzwa zwavhuḓi kha thebulu dzi
tevhelaho:

Thebulu 1: Zwiṱaluli na mvelelo dza vhuḓifari havhuḓi

VHUḒIFARI HAVHUḒI MVELELO

Tshumisano  Tshumisano i ita uri muthu a gude u hangwela musi o

khakhelwa.
 Nga tshumisano hu a konwa u wanwa thandululo ya
thaidzo nga u ṱavhanya.
 I ita uri muthu a kone u ṱuṱuwedza vhaṅwe khathihi na
77
 u ṱuṱuwedzea.
 Tshumisano i ita uri muthu a shele mulenzhe
mushumoni o vhofholowa.
 Tshumisano i fhaṱa Matshilisano avhuḓi tshitshavhani.
U pfela vhuṱungu  Muthu wa u pfela vhuṱungu u vha na mulalo muyani
wawe.
 Musi muthu e na mbilu ya u pfela vhuṱungu u a kona u
fara vhaṅwe nga nḓila ya lufuno.
 U tshi pfela vhuṱungu u a kona u konḓelela u thusa
naho wo khakhelwa.
Ṱhonifho  U tshi ṱhonifha zwi a u nakela vhutshiloni.
 Ṱhonifho i ita uri muthu a funwe a dovhe a dzhielwe
nṱha tshitshavhani.
 U tshi ṱhonifha na iwe u a ṱhonofhiwavho.
 U ṱhonifha hu fhaṱa vhukonani.
 Ṱhonifho i ita uri muthu a tshile vhutshilo havhuḓi.
Vhudele  Muthu wa vhudele u a funea nga vhaṅwe vhathu.
 Vhudele vhu fhungudza mutsiko.
 Ndele i na dzangalelo ḽa u bveledza zwivhuya
tshifhinga tshoṱhe.
Lutendo  Musi muthu e na lutendo u wana mashudu.
 Muthu a re na lutendo u tenda kha ngoho a dovha a
pika zwi sa athu u vhonwa.
Ndondolo  Vhathu vha u londota vhaṅwe vha dzula vho takala.
 Muthu o no londota vhaṅwe, tshiṅwe tshifhinga u a
wana malamba a ndivhuwo.
 U tshi londota vhaṅwe u vha na zwikili zwa vhutshilo
zwa u fhaṱisa vhushaka.
 U londota vhaṅwe hu a fhaṱa matshilisano.
Vhuhwavho  Vhuhwavho vhu ita uri muthu a vhe na vhuḓifulufheli.
 Vhu ita uri muthu a tshile e kha ngoho a sa ofhi
tshithu.
 Vhuhwavho vhu ita uri muthu a kone u ḓikaidza.

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  Vhathu vha vhuhwavho vha na thuso vha dovha vha
tshila vhe na mulalo mbiluni dzavho.

Thebulu 2: Zwiṱaluli na mvelelo dza vhuḓifari vhuvhi

VHUḒIFARI VHUVHI MVELELO

Tseḓa  Tseḓa i pwasha vhukonani na vhushaka.

 Tseḓa i vhanga zwiito zwa vhuvhabva.
 Tseḓa i tshikafhadza muya wa muthu na u
pwashekanya vhuswa hawe.
 Muthu wa tseḓa ha fulufhedzei.
Vhubva  Vhubva vhubveledza mivhili yo kalulaho.
 Vhu ita uri muthu a kundelwe vhutshiloni.
 Maluvhi a mubva ha shumi zwavhuḓi.
 Kha vha re zwikoloni, vhubva vhu ita uri vha kundelwe
kha mishumo ya tshikolo.
Tshiṱuhu  Muthu wa tshiṱuhu ha pfeseswi na u ṱanganedzwa nga
vhaṅwe vhathu.
 Vhathu vha tshiṱuhu kanzhi vha ḓiwana vhe khomboni
vho no wela khothoni.
 Tshiṱuhu tshi ita uri muthu onoyo a dzule a tshi nga o
ṱangana ṱhoho.
Zwikolodo  Muthu a sa badeli zwikolodo zwi a mu konḓela u
dovha a wana thuso ya tshelede kana zwirengiswa.
 U sa badela zwikolodo zwi a kona u ima muthu
phanḓa kha u wana mushumo.
 Zwikolodo zwi a swifhadzisa dzina.
U sa pfa  U sa pfa zwi ita uri muthu a sa wane thuso.
 Muthu a sa pfi u thudzela vhathu kule nga mikhwa
yawe.
 U sa pfa hu dzhenisa muthu khomboni lune tshiṅwe
tshifhinga a nga fhedza o vhulahwa.
Vhufhura  Vhufhura vhu vhaisa mutakalo wa mufhuri na
mufhurwa.

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  Muthu wa u fhura u a vhengwa nga tshitshavha.

Vhutshivha  Muthu wa vhutshivha u dzula e na gwikhwi o bilufhala

nga u sa tamela vhaṅwe zwivhuya.
 Vhutshivha vhu nga ita uri muthu a vhe ḽivemu nga u
ṱoḓa zwoṱhe zwi tshi vha zwau.

5.4 THEMENDELO

Themendelo dzine dzi nga iswa kha masia oṱhe hu na ndavhalelo ya uri vhathu vha
nga shanduka ndi dzi tevhelaho:

 Vhaaluwa vha musalauno na vhone kha vha ḓinee tshifhinga tsha u dzula fhasi
na zwiḓuhulu na vhana vha vha anetshele ngano sa zwe vhaaluwa vha
musalauḽa vha vha vha tshi ita zwone. Izwi zwi ḓo ita uri vhana vha gude mikhwa
na vhuḓifari kwaho vha aluwa vha na lufuno, ṱhonifho, nyofho na u sa ḓiṱoḓela
zwavho zwine zwa ita uri vha ḓipfe vha tshi nga vha ṱanganedzeaho
tshitshavhani.
 Ndi zwa ndeme vhukuma uri vhaṅwali vha bugu vha dzhene fhasi vhukuma kha u
ṅwala bugu na dzidzhenala dza ngano dzi funzaho mikhwa na vhuḓifari havhuḓi
hu u itela u kuvhanganya vhuṱali he vhomakhulukuku washu vha ri siela hone.
 Vhabebi kha vha ṱuṱuwedze na u vhudza vhana uri vhuthu zwine zwa vha
zwianwiwa zwa mikhwa na vhuḓifari havhuḓi, zwi ita uri muthu a dzule o takala, a
tshi ḓiṱhogomela na u ṱalukanya zwine zwa ṱoḓea vhutshiloni.
 Muhasho wa zwa pfunzo kha u ite uri zwikoloni hu vhe na miṱaṱisano ya u
anetshela ngano. U ita izwo zwi ḓo ṱuṱula dzangalelo ḽa u takalela u anetshela
ngano kha vhana.
 Vhaambi vha ṱhuṱhuwedzo nga vha tshimbile zwikoloni vha tshi sumbedza na u
funza nga ha zwivhi na zwivhuya zwa mikhwa na vhuḓifari hu u itela uri vhana
vha konou dzhia tsheo uri vha kone u tshila vhutshilo kwaho ho ḓithudzelaho kule
na mikhwa na vhuḓifari vhuvhi.
 Ndi ngazwo tshitshavha tshi tshi tea u dzhena fhasi tsha vusa maitele a kale a u
anetshela ngano.

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5.5 PHENDELO

Ṱhoḓisiso ino yo vha yo ḓitika kha u ṱoḓisisa ndeme ya mikhwa na vhuḓifari zwo
ḓisendeka kha ngano dza Tshivenḓa. Zwo ralo, u dzhiela ngano nṱha hu vha u fhaṱa
vhana vha re na vhumatshelo havhuḓi sa izwi ngano dzo pfuma kha u gudisa
mikhwa na vhuḓifari. Kha ṱhoḓisiso iyi zwi vhonala zwi zwa ndeme uri ngano dzi
gudwe sa izwi dzi tshi fhaṱa muthu wa vhuthu a konaho u tshila na vhaṅwe vhathu
nga mulalo a dovha a konou thetshelesa na Muvhumbi wawe.

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