how to write a zulu article

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Zulu Articles

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If you're trying to learn Zulu Articles which is also called isiZulu, check our courses about Definite and Indefinite Articles ... to help you with your Zulu grammar . Try to concentrate on the lesson and notice the pattern that occurs each time the word changes its place. Also don't forget to check the rest of our other lessons listed on Learn Zulu . Enjoy the rest of the lesson!

Learning the Zulu Articles is very important because its structure is used in every day conversation. The more you master it the more you get closer to mastering the Zulu language. But first we need to know what the role of Articles is in the structure of the grammar in Zulu.

Zulu articles are words that combine with a noun to indicate the type of reference being made by the noun. Generally articles specify the grammatical definiteness of the noun. Examples are "the, a, and an". Here are some examples:

Notice the structure of the Articles in Zulu.

List of Articles in Zulu

Below is a list of vocabulary where you can use the Definite and Indefinite Articles in Zulu. Try to practice but also memorizing this table will help you add very useful and important words to your Zulu vocabulary.

Definite and Indefinite Articles have a very important role in Zulu. Once you're done with the isiZulu Articles, you might want to check the rest of our Zulu lessons here: Learn Zulu . Don't forget to bookmark this page.

The links above are only a small sample of our lessons, please open the left side menu to see all links.

The structure and content of Zulu essays with special reference to those of C.S. Ntuli.

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Tydskrif vir Letterkunde

On-line version  issn 2309-9070 print version  issn 0041-476x, tydskr. letterkd. vol.54 n.2 pretoria  2017, http://dx.doi.org/10.17159/tvl.v.54i2.2981 .

BOOK REVIEWS

Learning Zulu: A secret history of language in South Africa

Mark Sanders. Johannesburg: Wits University Press, 2016. 191pp. EAN: 978-1-86814-870-7.

Taking a leaf from the book under review, I'll start by injecting an autobiographical element. Much of what Sanders examines here echoes my own experience, after Zimbabwe's independence, of heading to a remote mission school to teach for two years. Part of my purpose was to learn better Shona, the majority language from which I had been systematically discouraged by my colonial education. It was, in a way, a gesture of reparation, or addressing a nagging "white guilt", or at least of assuaging a sense of fruitless loss and exclusion. I was nowhere near as successful in attaining fluency as Sanders seems have been in learning Zulu; and now that I live in the Eastern Cape, my efforts to learn Xhosa have been similarly patchy and faltering. One thing is evident throughout Sanders's dense discussions: long-term, assiduous application and periods of total immersion are vital-and as he points out, few whites in South Africa have carved out the time and energy to do so, while willy-nilly expecting the black majority to learn their language. (An endnote does aver that, according to census figures, a surprising 16,000-plus whites, and a similar number of Indians, in KwaZulu-Natal, list Zulu as their first language.)

Hence, as Sanders outlines it, a white person learning an African tongue in South Africa is inevitably shackled to the unequal past distribution of linguistic power; that learning has to be a gesture of reparation at a deeply psychological level, and failures or shortfalls can be generative of feelings as powerful as a "paranoia". Those failures (mine included) are routinely explained away in what Sanders calls a "sanctioned ignorance" (18): the oft-professed wish to learn is "disavowed, a wall of 'buts' erected against it [so that] one begins to suspect the operation of a deeply rooted prohibition" (23), a "shabby concentrate of inhibition" that emerges not just from apartheid education but a longer-lasting "anal-sadistic arrogation of violent sovereign decision" (racism, in short, he doesn't quite say) (30).

To the extent that various whites have learned or tried to learn Zulu, the results constitute, in Sanders's subtitle, a "secret history" of language in South Africa-by which he really means that "it has not been recorded before, save in fragmentary form. Whereas the moreand less-alienating effects on Africans of colonial language teaching have been well attested, accounts of which are justly canonical, the meaning of learning an African language, for colonial of European descent [...] has scarcely been explored" (9).

Using as a narrative thread his own long-term experiences of learning Zulu both in South Africa and the United States (he is now a professor of comparative literature at New York University), Sanders explores in intricate and fascinating detail a number of case studies of whites learning Zulu. He shows convincingly how such efforts are laden with, and compromised by, complexly involuted and ironic psychopolitical dynamics inseparable from the wider politics of the times.

The cases range widely, each supported by impressively compact historical and political background: the role of Bishop Colenso and the first standardised dictionaries; the formation and history of "Fanakolo" (my childhood's Chilapalapa); "the awful but popular bowdlerisations of Zulu represented by the stageshow Ipi Tombi (in a school production of which Sanders once acted the "100% Zulu boy"); the career of Johnny Clegg, the honorary "White Zulu"; the role of Zulu normativity in 2008's xenophobic outrages; through to the case of another "100% Zulu Boy", Jacob Zuma, with particular reference to the avowedly "Zulu" masculinity that underpinned the then presidential candidate's rape charge and acquittal.

In an especially subtle exploration, Sanders unpacks implications and aporias in Sibusiso Nyembezi's Zulu primers, Learn Zulu and Learn More Zulu, key learning texts in Sanders's trajectory:

an understated-significant because so understated-critique of apartheid showing through its apparently inoffensive surface. Nyembezi (d.2000) was also a substantial novelist in Zulu; but apart from discussion of those novels, Sanders offers an exegesis of Nyembezi's translation into Zulu of Alan Paton's Cry the Beloved Country (Lafa elihle kakhulu). The handling and presentation of the Zulu language in the English original is problematic enough; but what happens when Nyembezi is faced with the problem of (re)translating the Reverend Kumalo's gentle "correction" to the white Jarvis boy's "mistake" in Zulu, when the correction itself is erroneous according to the standard or "correct" Zulu in which Nyembezi is writing, and which he advocates in his primers? A fascinating problem, indeed.

The emergence of a standard or "high" Zulu, often attached to the norms of the royal family, lies behind this example. Sanders, drawing on a swathe of recent scholarship on the emergence of the Zulu state and on what might constitute "Zulu identity", shows that that identity was always fraught, malleable, periodically fragmented to the point of civil war, and is still under contestation. (Two years ago I was privileged to attend a mass meeting, called by King Zwelithini at one of his rural palaces, engineered to reconcile "core Zulu" and "Mkhize" segments of what has sometimes, and sometimes not, functioned as a unitary Zulu identity.) In the 2008 xenophobia, knowledge of abstruse, even archaic Zulu concepts, also sometimes associated with the royal core, would be used as a test for foreigners; failure could provoke violent expulsion.

As with "standard Shona" in Zimbabwe, which only emerged, through the efforts of missionary lexicographers comingling and choosing between the various related-but-different dialects, in around 1910, the status and solidification of a standard or "pure" Zulu, evolving through the efforts of Colenso, Grout, Bleek and other literate dictionary-makers, was a fraught and politically contingent business. So too then is the business of translation, not centrally theorised but a necessarily constant presence in this study.

Sanders makes mileage of two particular Zulu phrases. The first is the sentence ngicele uxolo (I beg forgiveness), which becomes a sign of Sanders's "making good", a reparation. The shadow of the Truth and Reconciliation Commission is unavoidable here, and the author's grappling with this impulse governs the study.

The second phrase is ulimi lwebele, language-of-the-breast, Zulu as the "mother-tongue", literally that which one imbibes with one's mother's milk. Sanders meshes this with an underpinning of psychoanalytic theory, invoking Freud and Melanie Klein. I'm personally not convinced by it all, perhaps because it is rather patchily explicated: "To continue the endeavour to make good would be to summon the courage to bring the words of the language themselves into one's mouth [...] and so to master the phallic meaning of the name of the language, in other words the threat of castration that led to the name being used as a fetish." (98)

Really? Sanders anticipates precisely such a bemused reaction early on, asserting that if his "use of psychoanalysis might from time to time sound hyperbolic, that is deliberate". He is using it, he says, as a "brake" on his own confessional mode; even as he searches for a generalizing theory, he evidently worries about a propensity to feel a troubling "superiority" (63) to other whites who haven't studied Zulu as he has. While this may be true enough, there recur traces of something slightly defensive, as if allaying persistent anxieties-and incidentally drawing us (other South African whites, that is) into them.

The case of Zuma's rape case seems tailor-made for Freudian-Kleinian phallic theories. Sanders's discussion hinges on subtle yet crucial (mis)translations of a key line Zuma uttered in his defence, to the effect that "in Zulu culture" a woman's arousal needed to be satisfied or the man risked being accused of rape. Again somewhat melodramatically, Sanders now-because he has been trying so hard to suckle at the breast of Zulu-feels himself obscurely implicated in a distasteful quasi-nationalist form of masculinism. This intersects with doubts about Zuma's own "Zuluness", since he is ancestrally Nxamalala, a group incorporated by Shaka but that "remained peripheral and also subaltern". Such marginalities have to be suppressed in the project of learning a generalizable "isiZulu". He ends this section with what works as a summation of the book, as well as on a self-mocking re-simplification:

If realizing this generalization of learning is not ready to be admitted to consciousness, it nevertheless remains for the learner of Zulu, as historically determined-the Jarvis boy, the white reader of Fanakolo handbooks and Nyembezi's Learn More Zulu, the non-Zulu African migrant, me-to join the critical Zulu scholar or intellectual in order to effect this generalization by loosening the identification with the name-which in the story I am telling myself about myself-is also the masculinist and heteronormative phantasy-identification with the agent of sexual violence. Whatever the size of the phalli outside the court, and of the carnivalesque wooden imishini [machine guns], the Presidential penis is just a penis. And Zulu is, after all is said and done, just another language. (114)

Coming from a scholar whose previous books are entitled Complicities: The Intellectual and Apartheid (2002) and Ambiguities of Witnessing (2014), one might expect an attunement to deep complexities-even when Sanders injects some critical jibes about academics' propensity to overcomplicate things. Yet there were places I wanted to wield my Occam's Razor in the midst of some rather abstruse and entangled passages: at one point he employs, almost self-parodically, that common academic impulse to cite several fashionable sources in rapid succession: "what N P Van Wyk Louw called a bestaanreg [...] what Freud calls Nachträglichkeit [...] what Jacques Lacan called the Symbolic [...] what Lacan called the Imaginary" (78), these all within twelve lines. He admits theory has limits: "the sheer contingency of some of the events narrated in turn challenges the final say of psychoanalysis as a theoretical framework" (10). He has covered his back, all right.

This may also be responsible for his ending the book somewhat inconclusively, rather like the classic meandering "familiar essay" (10), with "everything [rendered] unknowable and unverifiable" (144). This is probably wise-and his frustrations will echo others'. That said, this review has scarcely begun to reflect the book's attentiveness to nuance, the density of erudition, and the courage with which Sanders faces South Africans with both the necessities for, and the problematics of, cross-cultural language-learning. Learning Zulu is a very important, unquestionably groundbreaking study.

Dan Wylie Rhodes University. Grahamstown [email protected]

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Zulu ( isiZulu )

Zulu is a Southern Bantu language spoken by about 27.7 million people, mainly in South Africa. In South Africa there are about 11.6 million native speakers of Zulu, and another 15.7 million people speak it as a second language. It is spoken mainly in the province of KwaZulu-Natal, and also in Mpumalanga, Free State, Gauteng and Eastern Cape provinces. There are also about 328,000 Zulu speakers in Lesotho, 108,000 in Eswatini, 37,500 in Malawi, 4,600 in Botswana and 3,000 in Mozambique.

Zulu at a glance

• Native name : isiZulu
• Language family : Niger-Congo, Atlantic-Congo, Benue-Congo, Bantoid, Southern Bantoid, Bantu, Southern Bantu, Nguni, Zunda
• Number of speakers : c. 27.7 million
• Spoken in : South Africa, Lesotho, Eswatini, Malawi, Botswana, Mozambique
• First written : 1837
• Writing systems : Latin alphabet
• Status : official language in South Africa

Zulu is one of the national languages of South Africa, and a statutory provincial language in Gauteng and KwaZulu-Natal provinces. It taught in schools, and used since the 1980s on television, radio and in newspapers. The first full-length feature film in Zulu was released in 2005.

Written Zulu

During the early 19th century Christian missionaries, including J W Colenso, S B Stone, H Callaway and Lewis Grant devised a way to write Zulu. The first Zulu Christian booklet Incwadi Yokuqala Yabafundayo was written by Newton Adams, George Newton and Aldin Grout between 1837-8 and explained the spelling of Zulu words and the history of the Old Testament. The first Zulu version of the Bible was produced between 1845-1883, and the first Zulu grammar book was publish in 1850 by the Norwegian missionary Hans Schreuder. The first novel in Zulu, Insila kaShaka , was published by John Dube in 1930

Zulu alphabet and pronunciation

Download an alphabet chart for Zulu (Excel)

Corrections to Zulu pronunciation by Michael Peter Füstumum

Sample text in Zulu

Bonke abantu bazalwa bekhululekile belingana ngesithunzi nangamalungelo. Bahlanganiswe wumcabango nangunembeza futhi kufanele baphathane ngomoya wobunye.

A recording of this text by Cynthia Nozwelo

Translation

All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. (Article 1 of the Universal Declaration of Human Rights)

Sample videos in Zulu

See more videos like this on Wikitongues

Information about Zulu | Phrases | Numbers | Family Words | Tongue twisters | Tower of Babel | Songs | Zulu courses on: Amazon.com and Amazon.co.uk [affilate links]

Information about the Zulu language http://en.wikipedia.org/wiki/Zulu_language http://africanlanguages.com/zulu/ https://www.ethnologue.com/language/zul

Zulu language lessons http://zulumaiden.podomatic.com http://ilanguages.org/zulu.php http://learn101.org/zulu.php http://mylanguages.org/learn_zulu.php https://www.twinkl.co.za/resources/south-africa-resources/isixhosa-foundation-phase-english-south-africa-suid-afrika/2

Zulu phrases http://www.phrasebase.com/forum/read.php?TID=7760 http://www.linguanaut.com/english_zulu.htm http://www.cyberserv.co.za/users/~jako/lang/zulwrd.htm http://africanlanguages.com/zulu/ http://www.codezulu.com/isizulu.asp http://saharanvibe.blogspot.com/2007/03/zulu-language.html

Recordings of Zulu sounds http://isizulu.net/p11n/

Online Zulu dictionaries http://isizulu.net http://glosbe.com/zu/en/

Bantu languages

Bangi , Basaa , Bemba , Bena , Benga , Bukusu , Bulu , Central Teke , Chichewa , Chokwe , Chuwabu , Comorian , Digo , Duala , Eton , Ewondo , Fang , Ganda/Luganda , Gogo , Gusii , Gwere , Haya , Herero , Ikizu , Jita , Kamba , Kiga , Kikuyu , Kimbundu , Kinyarwanda , Kirundi , Kisi , Kongo , Konjo , Koti , Kukuya , Kunda , Kuria , Lambya , Lingala , Loma , Lozi , Luba-Katanga , Luchazi , Lunda , Luvale , Makaa , Makonde , Makhuwa , Mandekan , Maore , Masaaba , Mbunda , Mende , Mongo , Mushungulu , Mwani , Nande , Nkore , North Teke , Northern Ndebele (South Africa) , Northern Ndebele (Zimbabwe) , Northern Sotho , Nyamwezi , Nyakyusa , Nyemba , Nyole , Nyungwe , Nzadi , Oroko , OshiWambo , Pagibete , Punu , Ronga , Sena , Sengele , Shona , Soga , Songe , Southern Ndebele , Southern Sotho , Sukuma , Swahili , Swati , Tanga , Tembo , Tonga , Tshiluba , Tsonga , Tswa , Tswana , Tumbuka , Umbundu , Venda , Xhosa , Yao , Yasa , Zigula , Zinza , Zulu

Languages written with the Latin alphabet

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Bibliography of Zulu language

Interlending & Document Supply

ISSN : 0264-1615

Article publication date: 1 June 2000

• Bibliographies
• Foreign languages

(2000), "Bibliography of Zulu language", Interlending & Document Supply , Vol. 28 No. 2. https://doi.org/10.1108/ilds.2000.12228bab.013

Emerald Group Publishing Limited

Copyright © 2000, MCB UP Limited

Keywords Bibliographies, Libraries, Foreign languages

The State Library and the South African Library in Cape Town amalgamated towards the end of 1999 to form the National Library of South Africa, with two divisions in Pretoria and Cape Town. The Pretoria Division, has launched the Bibliography of Zulu Language which continues the Library's tradition of publishing bibliographies of South African indigenous languages.

The bibliography includes monographs, periodicals, articles, theses, manuscripts and official publications written in Zulu and works in any language about the Zulu language and literature. Professor Msimang, a well known author and academic, provides an introduction which includes an introduction to the birth of the Zulu nation and the development of the Zulu language and literature.

Copies of the bibliography are available from the Pretoria Division of the National Library.

For further information visit the Library's Web site at: http://statelibrary.pwv.gov.za

Source : Press release

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Columbia University Libraries

Zulu language and culture acquisitions at columbia: drama, folktales, novels, poetry, short stories, music and songs.

• Grammars, Phrasebooks, Readers, and Textbooks
• Linguistics
• Drama, Folktales, Novels, Poetry, Short Stories, Music and Songs
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• Related Works in English--Art, Film, Literature, Literary Criticism, Music, and Video
• Related Works in English--Biography, History, Politics, Religion, and Society

Literature: Drama, Folktales, Novels, Poetry, Short Stories, Music & Songs (Audio & Text)

• 11 South African folk tales : 11 official languages : a celebration of democracy and cultural diversity .  Managing editor, Aré van Schalkwyk; original artwork, Reuben Matemane.  Gardenview, South Africa: Zytek Pub., c2005. (119 p.) [One story in Zulu: "Unanana" by Danisile Ntuli]
• Amaculo abantwana esizulu = isiZulu nursery rhymes . Pietermaritzburg: Nutrend, c2008. (25 p. of music, 1 sound disc, and 1 DVD) [Performances in Zulu by children from three South African primary schools, first collected in 1959.]
• Amadlelo aluhlaza . Umhleli, D.B.Z. Ntuli. Pietermaritzburg : Shuter & Shooter, 2003. (174 p.) [Twelve one-act plays in Zulu.]
• Amagalelo . Edited by Nakanjani G. Sibiya. Durban, South Africa : University of KwaZulu-Natal, 2013. (88 p.) [Short stories.]
• Bhengu, Vusumuzi Maurice. Inkunzi emanqindi = [The bull whose powers have been reduced] . Sandton: Heinemann, c1999. (101 p.) [In Zulu, a short novel.]
• Bhengu, Vusumuzi Maurice. Itshwele lempangele = [Guinea-fowl chicken] . Sandton: Heinemann Publishers, 1998. (120 p.) [In Zulu, a short novel about an Afro-Indian love affair.]
• Canonici, Noverino N. Izinganekwane : an anthology of Zulu folktales . Revised and augmented ed. Durban : Zulu Language and Literature, University of Natal, 1993. (115 p.)
• Cele, Thuthukani T. Ayimale !   Pietermaritzburg: Shuter & Shooter, 2004. (52 p.)   [In Zulu, a drama.]
• Dlamini, Bhekinkosi. Isidleke samanqe . Pretoria: J.L. van Schaik, 1996. (193 p.) [In Zulu, a novel "The vulture's nest."]
• Du Toit, Brian M. Content and context of Zulu folk-narratives . University of Florida monographs. Social sciences; no. 58. Gainesville: University Presses of Florida, 1976. (86 p.) [Zulu & English]
• Ear to the ground : contemporary worker poets. Fordsburg, South Africa : Congress of South African Writers, in association with Congress of South African Trade Unions, 1991. (95 p.) [A collection of poetry in English, Zulu, Afrikaans, Sotho, & Venda.]
• Gcumisa, Mlindeli Samuel Simeon. Ingqalabutho yakwavimbingwenya . Pietermaritzburg: Shuter & Shooter, 2008. (163 p.)  [In Zulu, a biographical novel,“The pioneer of Vimbingwenya.”]
• Gcumisa, M.S.S. Amaselwa . Pretoria: J.L. van Schaik, 1996. (70 p.) [Short stories, the first entitled "Young edible calabashes."]
• Gwayi, Joyce Jessie. Shumpu . Pretoria : Van Schaik, 1974. (142 p.) [In Zulu, a short novel about Dingiswayo.]
• Gwayi, Joyce Jessie. Yekanini! Pretoria: Van Schaik, [1976]. (123 p.) [A short novel about the Zulu king Shaka.]
• Khawula, Bhekisigcino D. Yihlathi Leli . [Edited by D.B.Z. Ntuli]. Cape Town, South Africa : Tafelberg, 2012. (76 p.) [A novella in Zulu.]
• Khumalo, Sibusiso Desmond and Sibusiso L. E. Mfeka. Azibuye emasisweni = [Give back to the rightful owners what is theirs] . Sandton: Heinemann Publishers (Pty) Ltd. 1999. (90 p.) [Short stories.]
• Khumalo, V.S. and T.B. Thela. Usentu lwamabhongo . Kenwyn: Juta, 1995. (79 p.) [A short anthology of Zulu poetry.]
• Khumalo, Z.L.M. Amankonyane aseNtabeni . Kenwyn: Juta, 1995. (84 p.) [Zulu poetry.]
• Khumalo, Z.L.M. Umzungulu . Kenwyn: Juta, 1995. (104 p.) [Zulu poetry.]
• Kunene, Lungisani and Sandra Land. Nazoke! : incorporating Nanko Phela! . Illustrated by Kathy Arbuckle and Kerry Jenner. Durban (South Africa) : New Readers Project, 1999. (64 p.) [A beginner reader in Zulu, short stories.]
• Kunene, Mazisi. Pipe dreams : Mazisi Kunene's Zulu poems . Translated by Vusi Mchunu. Glenvista [South Africa] : House of Memory Pty Ltd., 2013. [Zulu poetry collection "Igudu likaSomcabeko" ; with English translation.]
• Kwamlah, Johnson. Wafa Ephila . Durban: New Readers Project, Department of Adult and Community Education, University of Natal, 1995, 1992. (27 p.) [A beginner reader in Zulu: one short story.]
• Labhoboka ithumba . Umhleli, Phindile Dlamini. Pietermaritzburg, South Africa : University of KwaZulu-Natal Press, 2021. (226 p.) [Short stories.]
• Land, Sandra and Lungisani Kunene. UMkhize odumile = The famous Mkhize . Durban: New Readers Project, School of Community Development and Adult Learning, University of Natal, c2001. (64 p.) [A beginner reader in Zulu: comic book.]
• Langalibalele F.M. ...[et al.]. Umcakulo . Pretoria: KZM Books, 2006. (61 p.) [Zulu poetry.]
• Lyster, Elda. Umndeni wakwaNkosi .  Ibhalwe uElda Lyster; imidwebo uJeff Rankin; ihunyushwe uNozizwe Madlala. Durban: New Readers Publishers; Snow Camp, N.C.: Peppercorn Books & Press, Inc. [distributor] 2002, 1991. (37 p.) [A beginner reader in Zulu, stories about "The Nkosi family."]
• Mackenzie, C. G. M. UkuThintana . Linden, South Africa : Clockwork Books, [2020] (89 p.) [A short science fiction novel in isiZulu.]
• Maphumulo, A. M. Unqambothi . Cape Town: Oxford University Press, 1993. (96 p.) [A reader of Zulu poetry, proverbs, riddles, folktales, & other texts.]
• Maphumulo, A.M. (comp.) Indwamba 3 . Black writers series; 22. Johannesburg: Hodder & Stoughton: Witwatersrand University Press, 1996. (101 p.) [An anthology of Zulu poetry for secondary school.]
• Matsebula, J. S. M. Iqoqo lezinkondlo . Pietermaritzburg: Shuter and Shooter, 1975 printing. (130 p.) [Zulu poetry.]
• Mbanjwa, Bongekile Joyce. Izinhlungu zomphefumulo : incwadi yezinkondlo = Emotional pain : a collection of poems. Translations by Siphiwe ka Ngwenya. Braamfontein [South Africa]: Botsotso Pub., [200-?] (93 p.) [Zulu & English.]
• Mbonani, Simangaliso. Impophoma yolimi . Johannesburg : Bhiyoza Publishers, 2019. (42 p.) [Zulu poetry]
• Mchunu, Sipho J. "Ukube--, ngabe--" Georgeville [South Africa] : Thandi Art Press, 2006. (72 p.) [In Zulu, a novella.]
• Mda, Zakes. Imidlalo kaZakes Mda : isiZulu. Umbhali, Zakes Mda ; umhumushi, D.B.Z. Ntuli ; umhleli, AALRDISA. ePitoli : Yunivesithi yaseNingizimu Afrika, c2002. (174 p.) Collection of five short plays in Zulu.
• Mngadi, Matthew Jabulani. Imiyalezo . Pietermaritzburg : Shuter & Shooter, 2008. (292 p.) [In Zulu, a novel, originally published in 1979.] --See also: English translation (2018)
• Mngadi, Mathew Jabulani. Yiza mntanami. Oxford southern African literature. Cape Town: Oxford University Press, 2007. (144 p.) [In Zulu, a novel]
• Mngadi, Raynold Muziwendoda. Kuyoqhuma nhlamvana . Pietermaritzburg : Shuter & Shooter, 2004. (218 p.) [A novel in Zulu.]
• Molefe, Lawrence. Ngicela Ningamukele . Cape Town: Maskew Miller Longman, 1996. (75 p.) [Zulu drama.]
• Msimang, C.T. Kwesukasukela . Arcadia [South Africa]: Bard, 1987. (87 p.)   [Zulu folktales.]
• Msomi, Welcome. UMabatha = [Mabatha]. Mamela Afrika series. Sandton: Heinemann Publishers, 1998. (57 p.) [In Zulu, a dramatic adaptation of William Shakespeare's play "Macbeth")
• Mthembu, R. H. UMamazane = Mamazane . Cowies Hill: Solo, 1999. (138 p.) [In Zulu, a short novel.]
• Mvubu, Nokuthula. Izindaba zika nokuthula . Durban: I-New Readers Project, 1999. (30 p.) [Beginner reader in Zulu.]
• Ndlovu, Linda. Impiselo . [South Africa]: Timbila Poetry Project, 2004. (66 p.) [Zulu poetry.]
• Nene, Jabulani Owen and Celani Lucky Zwane. Ingane yamalungelo . Johannesburg, South Africa : Bhiyoza Publishers, 2019. (75 p.) [A Zulu translation of the play "Child of rights".]
• Ngcobo, Moses. Qhude manikiniki . Pretoria: Van Schaik, 1977. (195 p.) [Zulu fiction.]
• Ngcobo, Mtholeni N. A survey of Zulu literature from 1970-1990 . Studies in African literature; v. 8. Lewiston, N.Y.: E. Mellen Press, c2002. (96 p.)
• Ngcobo, Muzi Eric. Kusinwa kudedelwane . Pietermaritzburg: Shuter & Shooter, 2008. (222 p.) [In Zulu, a novel "Inevitable changes.")
• Ngcobo, Shiyani. Introducing Shiyani Ngcobo : Zulu guitars dance : maskana from South Africa . Sound recording . United Kingdom : World Music Network, 2004. 65 minutes ; via Alexander Street ; [Zulu music]
• Ngubane, S.E. Izingwazi zanamuhla : iqoqo lezinkondlo zoSiba . Cape Town : Nasou Via Afrika, 2006. (92 p.) [Zulu poetry.]
• Nqeketo, A. A. Izibulo . Pretoria: J.L. van Schaik, 1996. (72 p.) [Short stories.]
• Nsele, P. E. M. Imfihlo Yokushona Kwelanga . Pretoria: J. L. van Schaik, 1998. (80 p.) [In Zulu, essays & short stories.]
• Ntuli, N. S. Isihlabelelo (Imidlalo enkundlanye) . Arcadia, South Africa: Bard Publishers, c1993. (101 p.) [In Zulu, one-act play.]
• Ntuli D. B. Z. Ugqozi . 2 vols. Pretoria: Van Schaik, 1975. [Zulu poetry in 2 volumes.]
• Nyembezi, C. L. Sibusiso. Inkinsela YaseMgungundlovu . Pietermaritzburg: Shuter & Shooter, 1990. (200 p.) [In Zulu, a novel, originally published in 1961.] --See also: English translation (2008)
• Nyembezi, C. L. Sibusiso. Isibuko senhliziyo . Pietermaritzburg: Shuter & Shooter, 1981. (108 p.) [Zulu poetry.]
• Nyembezi, C. L. Sibusiso and Barbara Tyrrell. Izibongo zamakhosi ; imifanekizo idwetshwe ngu . Pietermaritzburg: Shuter & Shooter, 1978. 5th printing. (159 p.) [Zulu praise poems, with Zulu commentary.]
• Praises of Dingana [Izibongo zikaDingana] Edited by D. K. Rycroft and A. B. Ngcobo. Killie Campbell Africana Library publications; no. 3. Durban: Killie Campbell Africana Library; Pietermaritzburg: University of Natal Press, 1988. (258 p.) [A literary analysis in English, with Zulu full length praise poems, songs, cultural terms, and selected stanzas in Zulu.]
• Shaka Zulu : songs of King Shaka. Online audio . East Sussex, Great Britain ; Clearwater, Fla. : ARC Music, 2001, p2000. (via Alexander Street Press.) [Features 2 groups: Amagugu Akwazulu & Abalandeli Bengoma]
• Sibiya, Delisa. Zulu songs of South Africa . Online audio . New York, NY : Lyrichord, 2011. 39 minutes ; via Alexander Street ; [Zulu music]
• Sibiya, E.D.M. Ngidedele ngife . Cape Town: Tafelberg, 2006. (168 p.) [In Zulu, a short novel.]
• Sishi, Hubert. Imilando yakwaZulu : imidlalo yomsakazo . Umhleli, D.B.Z. Ntuli. Pretoria: University of South Africa, c2000. (243 p.)  [In Zulu, 27 radio plays broadcasted between 1960 & 1980.]
• Sounds of a South African homestead . Online audio . New York : Folkways Records, 1956, 2009. [Mostly Zulu songs recorded in 1956 ; via Alexander Street.]
• Stuart, James. (comp.) Izibongo: Zulu praise-poems . Translated by Daniel Malcolm, edited with introductions and annotations by Trevor Cope. Oxford, Clarendon P., 1968. (230 p.) [Zulu & English] --See also: Offsite copy
• Tracey, Hugh (comp. and tr.) Lalela Zulu ; 100 Zulu lyrics . With illus. by Eric Byrd. Johannesburg: African Music Society, [1948] (121 p.) [Zulu & English.] --See also: Burke Library copy
• Traditional Zulu music : songs of King Shaka . Sound recording . East Grinstead, West Sussex, England : Arc Records, 2011. Sound disc . [Folk songs and war songs in Zulu performed by Amagugu Akwazulu, older members of a choir from Nongoma in Zululand, and Abalendeli Bengoma, a group of traditional male singers from the mining region of Thokoza.] --See also: Online audio, 59 minutes ; via Alexander Street
• Two Zulu poets : Mazisi Kunene & B.W. Vilakazi . Compiled/edited by Dike Okoro. Milwaukee, WI : Cissus World Press, 2015. (98 p.) [Zulu & English.]
• UBhambatha kaMakhwatha eminyakeni eyikhulu . Umhleli, D.B.Z. Ntuli. isiZulu poetry anthology . Pietermaritzburg : Shuter & Shooter, 2007. (71 p.) [A collection of poetic tributes in Zulu: "A hundred years of the poetry of B. W. Vilakazi."]
• Van Wyk, Chris and al. Usayitsheni uDlamini ugajwa uthando . Izindaba ezintsha. Johannesburg: ViVa Books, 2000. (18 p.) [Beginner's reader, a Zulu translation of: Sergeant Dlamini falls in love, 1996.]
• Vilakazi, Benedict Wallet. Amal' ezulu . Rev. ed. Northlands : Macmillan, 2008. (62 p.) [Poetry] --See also: 1980 reprint of 1960 edition -and- 2021 reprint (83 p.) of 1945 edition
• Vilakazi, B. Wallet. Inkondlo kaZulu . The Bantu treasury; no. 1. Johannesburg: Witwatersrand University Press, 1982, c1957. (93 p.) [Poetry] --See also: 2021 reprint (117 p.) of 1935 edition
• Xulu, Cedric. UMahlase uvakashela edolobheni . Durban: New Readers Project, Department of Adult and Community Education, University of Natal, 1999. (40 p.) [Beginner reader in Zulu.]
• Zandile Mseleku (umhleli). Ithunga lenkosazana . Pietermaritzburg: Shuter & Shooter, 2007. (63 p.) [A Zulu poetry anthology.]
• Zondi, Elliot. Insumansumane . Black writers series; 19. Johannesburg: Hodder & Stoughton, 1996. (99 p.) [In Zulu, a drama.]
• Zondi, Elliot. Ukufa kukaShaka . Johannesburg, South Africa : Wits University Press, 2021. (58 p.) [A play in isiZulu ; introduction in English and isiZulu}
• Zulu, E. S. Q. Madiba!. Mamela Afrika series. Sandton: Heinemann, 1999. (52 p.) [Zulu poetry]
• Zulu, Swazi en Xhosa. Sound recording. Opnamen van afrikaanse muziek; nr. 3. Tervuren: Koninklijk Museum voor Midden-Afrika; [Brussels]: Belgische Radio en Televisie, [1969]. (1 sound disc: 33 1/3 rpm)  [ Notes in English, Flemish, French, & German.]
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How to Learn Zulu

Last Updated: November 25, 2023 References

This article was co-authored by wikiHow staff writer, Jennifer Mueller, JD . Jennifer Mueller is a wikiHow Content Creator. She specializes in reviewing, fact-checking, and evaluating wikiHow's content to ensure thoroughness and accuracy. Jennifer holds a JD from Indiana University Maurer School of Law in 2006. There are 8 references cited in this article, which can be found at the bottom of the page. This article has been viewed 26,953 times. Learn more...

Zulu is one of the 11 official languages of South Africa, spoken primarily in the KwaZulu-Natal Province. You'll also find some of the 12 million Zulu speakers in Lesotho, Malawi, Mozambique, Swaziland, and Zimbabwe. There are more than 16 million others who speak Zulu as a second or additional language. If you want to become one of them, start by getting your pronunciation right and learning a little bit of Zulu grammar. Once you have a handle on the basic form and structure of the language, you'll be well on your way to having full conversations in Zulu. Ngikufisela iwela! (Good luck!) [1] X Research source

Pronouncing Zulu Words

• The letter "a" makes an "ah" sound, similar to the "a" in the English word "father."
• The letter "e" makes an "eh" sound, similar to the "e" in the English word "egg."
• The letter "i" makes an "ih" sound, similar to the "i" in the English word "inn."
• The letter "o" makes an "oh" sound, similar to the "o" in the English word "no," but more rounded.
• The letter "u" makes an "oo" sound, similar to the "oo" in the English word "boot."

Tip: The letters "y" and "w" are considered semi-vowels in Zulu. "Y" sounds like the "y" in the English word "yes," while "w" sounds like the "w" in the English word "well."

• The letter "g" always makes a hard sound, like the "g" in the English word "golf," but never a soft sound, like the "g" in the English word "gentle."
• The letter "k" in Zulu is softer than the English "k," making a sound somewhere in between an English "k" and an English hard "g."

• "Bh" makes a hard "b" sound, similar to the "b" in the English word "bed."
• "Dl" is a combination of a hard "d" and a hard "l" sound that doesn't exist in English. To pronounce these letters correctly, practice saying the word "deliver" so fast that the "e" in the first syllable disappears.
• Similarly, the "hl" combination doesn't exist in English. Practice with the word "holiday," again saying the word fast enough that the first vowel disappears.
• The "kl" combination is a hard "k" and a hard "l" combined, a sound that comes from the back of your throat, almost like the sound of clearing your throat.
• "Ng" is pronounced like the "ng" in the English word "linger."
• "Ph" is a hard "p" as in the English word "put" with an exhalation after. It is never pronounced like the "ph" in the English word "phone." Similarly, "th" is a hard "t" sound with an exhalation after.
• "Sh" is pronounced like the "sh" in the English word "should." However, "tsh" is pronounced more like the "ch" in the English word "cheek."

• To make the "c" click, place the tip of your tongue against the back of your teeth and snap it back, similarly to the way you might "tsk tsk" at someone disapprovingly.
• To make the "x" click, smack the side of your tongue off your molars. You can make this sound out of either side or both sides of your mouth. This is similar to the sound you might make to call an animal to come to you.
• To make the "q" click, place your tongue on the roof of your mouth and then snap it back sharply, making a loud popping sound.

Tip: The clicks are perhaps the most important thing to get down if you want to pronounce Zulu words correctly. Practicing with a native speaker is the best way to make sure you're doing them correctly.

Understanding Zulu Grammar

• The collapse of the subject into the verb is similar to Spanish in that you don't need to say a pronoun separately. For example, if you wanted to say "I want" in Zulu, you would say "ngifuna."

• Classes 1 and 2 refer to people. Specifically, class 1 is used to refer to a single person, while class 2 is the plural. Class 1 takes the prefix "-um," so, for example, if you see the word "umZulu" and you recognize the prefix, you know that this word refers to a Zulu person.
• Classes 3 and 4 refer to fruits, body parts, and rivers, with class 3 being singular and class 4 being plural.
• Class 7 includes objects and also languages. The prefix for class 7 is "-isi," which is why you'll see the Zulu language referred to in Zulu as "isiZulu."

Tip: Proper nouns in Zulu can take prefixes. The proper noun is capitalized, but not the prefix, as in "isiZulu," unless the word is written at the beginning of a sentence. Then, both the prefix and the proper noun are capitalized.

• For example, the Zulu word for "dog" is "inja" and the word for "big" is "enkulu." Therefore, if you wanted to talk about a big dog, you would talk about an "inja enkulu."
• Possessive pronouns and demonstratives (in English, words such as "this," "that," "these," and "those") also go after the noun they modify in Zulu.

• If you negate a verb in the present tense, the vowel at the end of the verb also changes from "a" to "i." For example, "ngifuna" (I want) changes to "angifuni" (I do not want).

• For example, the pronoun prefix for "I" is "ngi." The verb "funa" means want, so "ngifuna" is "I want." If you add a "-ya-" and say "ngiyafuna," you are saying "I am wanting." This refers to a continuous state of want.
• Also use this format when you're talking about an action that you're in the middle of, or that hasn't been completed yet. For example, if someone asked you what you were doing and you were in the middle of reading a book, you could reply "Ngiyafunda," which means "I am reading."

Building Your Vocabulary

• Once you've learned the first objects you've labeled, move on to other objects. It's also a good idea to repeat the ones you've learned occasionally so you don't forget them in the meantime.
• Language learning websites often have vocabulary lists you can use. The language materials for the US Peace Corps, available for free on the Live Lingua website, have long lists of nouns that you can use.

Tip: You can also use similar labeling to learn other Zulu words beyond the noun for the object itself. Once you have the object names down, move on to colors, materials, and other adjectives that can be used to describe the objects.

• You shouldn't have to look too hard to find Zulu music. The group Ladysmith Black Mambazo is a global sensation, with many albums available wherever you buy or stream music.
• If you're familiar with the Disney movie "The Lion King," you already know a little Zulu, courtesy of the chant at the opening of the song "The Circle of Life." If you can find the Zulu dub of the movie, you can also enjoy the only Disney movie ever dubbed in a native African language. [13] X Research source

• Some language exchange sites are free, while others charge a monthly subscription. The subscription sites typically have additional features that aren't available on the free sites, such as the ability to video chat or have group chats with several people.
• When using a language exchange site, observe the same precautions you would any time you talk to a stranger online. Protect your privacy and the privacy of your family by not sharing too much personal information with your language partners.

• While this area is predominantly rural and doesn't get many tourists, there are several premier nature preserves where you can go on safari. You also get the opportunity to explore Zulu culture in its natural setting.
• In more rural areas, you'll have more difficulty finding Zulu-speakers who also speak English, which will force you to rely on your knowledge and understanding of Zulu to get around.

Expert Q&A

You Might Also Like

• ↑ https://www.listenandlearnaustralia.com.au/blog/learn-ins-outs-zulu/
• ↑ https://www.livelingua.com/course/peace-corps/Zulu_Language_Lessons/
• ↑ http://mylanguages.org/zulu_alphabet.php
• ↑ https://www.researchgate.net/publication/215896397_Zulu_noun_classes_revisited_A_spoken_corpus-based_approach
• ↑ https://blog.esl-languages.com/blog/learn-languages/5-reasons-to-learn-a-language-through-music/
• ↑ https://stories.wimp.com/heres-how-to-sing-circle-of-life-from-the-lion-king/
• ↑ https://www.mylanguageexchange.com/Learn/Zulu.asp
• ↑ https://blog.goway.com/globetrotting/inheritance-zululand-south-africa/

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Bryan Stone from Zamani Zulu Review of Sanibona 4

I've been using and coming back again and again to Sanibona 4 for the 13 years of my Zulu learning and teaching experience. It's a fantastic resource for a step by step explanation of Zulu grammar, and cleverly teaches and reinforces grammatical concepts through the use of cleverly written stories to go with each grammatical theme. I find the complete grammar of isiZulu at the back of the book especially helpful when wanting a resource to reference quickly to better explain a concept to my students. Bev is a giant in the Zulu second language world and this amazing piece of work is testament to that.

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A Guide to Zulu Culture, Traditions, and Cuisine

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Planning a trip to South Africa? Make sure to learn about the Zulu people native to the South African region. Understand the culture of the people to enrich your Africa holiday with an immersive experience. Get up close with the local communities, participate in their traditions, and enjoy dancing the Zulu way!

So here is a lowdown on the famous Zulu people of South Africa who have the unique distinction of having featured in the pages of history for their military achievements.

Zulus – the warrior tribe of Kwa-Zulu Natal

Known for their military exploits in the 19 th century and their long drawn-out war against the British supremacy, the Zulus are the soul of South Africa. Their roots lie in the Nguni community of Central Africa that migrated southwards along the East Coast. They merged with local communities to be a part of the largest ethnic group of South Africa, the Bantus. This built the foundations of a powerful kingdom – the Kwa-Zulu Natal or “homeland of the Zulu people.”  The Zulus singularly changed the history and cultural dominance of South Africa. Even as several ethnic groups across Africa, foreigners from Europe and India chose to make the region their home, the Zulu remain the main ethnic people.

Today, although the Zulus live mostly in the Kwa-Zulu Natal, you will come across their presence in other parts of Africa like Zimbabwe, Tanzania and Zambia. So expect to hear their isiZulu dialect during your Africa excursions. Invariably your safari guide or driver will be a Zulu. So you must know that the Zulu people take pride in their distinctive heritage, despite close ethnic, linguistic and cultural ties with the Swazi and Xhos tribes. After all, they are the “people of the heavens”!

Culture of the Zulu people

The Zulus like to assert their might, beginning with the exercise of authority within their households. Men play the dominant role by taking care of the cattle, their wives, and the family; while the women take care of children, the hearth and the all-important beer-making. While men stick to the tradition of sitting on a hide or the shield as a mark of pride in their warfare ability, boys are introduced to their warrior heritage with stick-fighting at an early age.

The Zulu beadwork is an essential part of their cultural fabric. Beads are used as a form of communication and symbolism, with varying shapes and colors to connote different meanings. For instance, the direction of the tip in a triangular bead signifies whether a boy or girl is married.  So a married woman will wear beads fashioned with two triangles put together in a diamond shape, the fertility symbol of the Zulu community. Whereas married men wear beadwork with the two tips of triangles to form an hourglass shape. Beads are of seven colors, with each color representing emotions, spirituality and status in society. So you can expect to see single women adorning beadwork in white, representing purity; while a Zulu male wearing green beadwork shows contentment. The use of colour codes and shapes of beadwork are unique to the Zulu culture and societal norms. So the next time you are in a local market, think twice before buying a piece of beadwork. You may pick the wrong one and have men chasing you thinking you are available!

Zulu dances, a reflection of societal beliefs and warrior traditions

Drums are an essential part of Zulu celebrations, usually accompanied by dancing and chanting. The ingungu drum finds use in every traditional ritual and celebration, be it the onset of womanhood or a marriage ceremony. The dances in Zulu culture are thus found to celebrate significant moments of life. Every special occasion has a dance dedicated to mark the moment. The hunting dance using the spear aims at providing warriors courage before they venture out to hunt. Another dance uses a small shield to mark military unity amongst the men and is performed only on royal occasions. The Indlamu is another traditional war dance featuring two dancers stomping hard to the beats of drums, carried out at weddings. The Reed dance is a unique annual event where only unmarried girls dance holding a long reed above their heads.

Zulu traditions – an integral fabric of the Zulu society

As in any ancient culture, the Zulu culture is also based on spirituality and the power of ancestors. They are remembered throughout the passage of life – at birth, puberty, marriage and death. The Zulus have several rituals that pay homage to the soul of the departed and invoke their blessings. Herbs and animal sacrifice are commonly used to appease ancestral spirits.

Social disputes take on a warrior mode within the Zulu community. Duels are fought until the flow of blood decides the winner. This is yet another way that the Zulu people keep their warrior legacy

The Zulu attire – an expression of traditionalism and sustainability

The Zulu people like to dress minimally, just as they continue to live simple lives even in the 21 st century. Their choice of attire reflects their traditional ethos as well as their dependence upon nature. The attire of women symbolizes the age, marital status and eligibility of a girl. While a young girl sports short hair and wears short skirts of grass and beaded strings to show her single status and eligibility, the colors of the beads take on different hues as she progresses through womanhood and engagement. Once engaged, the Zulu woman covers her body and grows her hair as a mark of respect to her future in-laws, exhibiting her status of being engaged. Married women cover themselves with heavy knee-length cowhide skirts and wear hats.

Men use their attire and accessories to indicate their military prowess. This usually includes a warrior headband, worn only by married men. Regular attire uses animal skin and feather to cover various parts of the body, albeit minimally. The skin used is symbolic of the social status of the Zulu man. For instance, the skin of a leopard is used only by the royal family or tribal heads. While the amambatha covers shoulders; the ibheshu , injobo and isinene cover the lower half.

Zulu cuisine

The cuisine of the Zulu tribe mirrors their rich history and culture. Despite their lives in the midst of wilderness and wildlife, the Zulus usually have vegetarian food comprising of grains and vegetables. Animals like the ox are only slaughtered as sacrifice on special occasions. Maize and sorghum based pap traditional African porridge, beer and fermented milk; are integral to every Zulu household. Food portions of meat dishes mirror the age and social status of the men.

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IsiZulu stories

Ibhubesi nenkawu

Ngu-ikeogu oke, imidwebo ngujiggs snaddon-wood, ihunyushwe ngubusisiwe pakade.

Ngelinye ilanga uMkhulu wayefuna ukusifundisa isifundo esithile mayelana nokwethembana nokubonga, ngakho wasixoxela indaba yebhubesi nenkawu … Ibhubesi nenkawu kwakuhlala ehlathini elicinene kakhulu. Ibhubesi lalizulazula phansi, ngesikhathi inkawu yona ihlala phezulu ezihlahleni. Ngelinye ilanga ibhubesi labona isigaxa senyama sibekwe phansi phezu kwehlamvu likabhanana. “Nasiya isidlo samahhala engizosithola kalula,” licabanga. Ibhubesi laya maphakathi nehlamvu likabhanana kodwa lathi lisaluma inyama, lakhalakathela emgodini. Lakhalakathela emgodini ojulile nenyama nehlamvu likabhanana. “Lalizokwazi kanjani ibhubhesi ukuthi isidlo samahhala asihlali njalo kungesamahhala; nokuthi into ebukeka izotholakala kalula ayihlali itholakala kalula njengoba kubukeka?” kusho uMkhulu. “Yayizokwazi kanjani inkosi yehlathi ukuthi umzingeli oyiqili wayegubhe umgodi ojulile, wawuvala ngehlamvu likabhanana wase ebeka inyama phakathi nehlamvu likabhanana, wamboza ngesihlabathi ukuze kungabonakali ukuthi yinto amdoba ngayo?”

Umgodi wawumncane kangangokuthi ibhubesi lalikwazi ukuma liqonde ngemilenze yalo yangemuva kuphela. Lenza yonke imizamo yokuphuma emgodini ojulile, kodwa ngaso sonke isikhathi uma lizama ukuphuma isibomvu sasiwohloka ngaphansi kwezidladla zalo libuye liphonseke ekujuleni komgodi. Lahlala lapho ibhubesi elikhathele kwaze kwahlwa ngesikhathi libona ngokuphazima kweso umsila uthi pheshe. Kwakuwumsila wenkawu eyayeqe umgodi. Ibhubesi lamemeza licela usizo. “Wenzani wena wasebukhosini endaweni ejulile nemnyama kangaka?” kubuza inkawu ilunguze emgodini. “Ngikhalakathele,” kusho ibhubesi ngezwi elibuthakathaka. “Sengihlale lapha usuku lonke. Ngicela ungisize.” Inkawu yake yanokungabaza yahamba, kodwa ibhubesi layincenga futhi. Inkawu yase ithi, “Ngatshelwa ukuthi zonke izilwane ezike zakusiza ngokuthile, azange ziphile ukuze zixoxe indaba yazo.” “Ngiyazi ukuthi uhlakaniphe kakhulu ukuthi ungalalela amanga owawatshelwa yizitha zami,” kusho ibhubesi. “Ngicela ungisize bandla.” Inkawu yagcina isilidabukela ibhubesi yase yehlisela umsila wayo emgodini njengentambo. Ibhubhesi labamba umsila wenkawu lenyuka ngawo. Kodwa lathi noma seliphumele ngaphandle laqhubeka nokubamba umsila wenkawu. “Ngidedele! Angikukhiphanga yini emgodini ojulile ngenxa okungincenga kwakho?” inkawu ibuza ibhubesi. Kodwa ibhubesi lawubamba lawuqinisa kakhudlwana umsila wenkawu, futhi yathi uma inkawu ibuka amehlo ebhubesi, yabona indlela elalibuka ngayo eyayikhombisa ukulamba. “Ngicela ungidedele!” kukhala inkawu. Kodwa laya liyibamba liyiqinisa inkawu.

Kusenjalo, kwaqhamuka isalukazi. Sasiya epulazini laso ngesikhathi sibona izilwane ziqophisana ngamazwi. Sama sazibuza ukuthi zixabana ngani. Inkawu yasitshela ukuthi ilisize kanjani ibhubesi elalikhalakathele emgodini ojulile. “Kodwa manje libambe umsila wami alifuni ukuwudedela,” ikhononda. “Ngabe kuyiqiniso lokhu?” kubuza isalukazi ebhubesini. Ibhubesi lavuma ngekhanda. Isalukazi satshela inkawu ukuthi, “Hlanganisa izandla zakho bese uthi, ‘Sengizofela ukulunga kwami. Sengizofela ukulunga kwami.’” Ngakho inkawu yenza kanjalo. Isalukazi saphendukela ebhubesini sathi, “Hlanganisa izidladla zakho bese uthi, ‘Kukhona umuntu ozofela ukulunga kwakhe. Kukhona umuntu ozofela ukulunga kwakhe.’” Ibhubesi laphakamisa isidladla salo esingabambe lutho lase liphinda amazwi esalukazi.

“Cha bo!” kusho isalukazi. “Ngithe hlanganisa izidladla zakho, futhi ngichaza izidladla zakho zangaphambili, bese usho amazwi.” Ngesikhathi ibhubesi lenza esikushilo, lihlanganisa izidladla zalo, yaphunyula yabaleka inkawu. Ibhubesi lajaha inkawu yaze yagibela esihlahleni esiseduze. Ibhubesi labheka emuva endaweni lapho ababebone khona isalukazi ngenkulu indumalo, kodwa sasingasekho. Umkhulu wathi ukuma kancane wase ebuka ubuso bethu base bugcwele injabulo ngenxa yokuphetha kahle kwendaba yenkawu.

Veza ubuciko bakho! Sebenzisani amapleti, izikele, iphepha, upende neglu ukuze nenze amamaskhi ebhubesi nenkawu. Sebenzisani i-sticky tape ukuze niwanamathisele ezindukwini ezinde. Zithokoziseni nilingisa indaba nisebenzisa amamaskhi enu.

Umnqweno wosuku lokuzalwa

NguMichelle Friedman

Imidwebo ngu-Alzette Prins

Umhumushi nguBusisiwe Pakad

“O nkosi yami,” kucabanga umama kaLethabo ngesikhathi ehlala etafuleni lasekhishini. “Kumele ngenzenjani? Kusasa usuku lokuzalwa lukaLethabo kanti imali ekhona incane kakhulu ukuthi ingathenga isipho.” ULethabo wayemi kusinki evuma ingoma ngesikhathi egeza izitsha. “Mmmm la la ... Mmmm la la.” “Lethabo,” kusho uMama, “kusasa usuku lwakho lokuzalwa. Yini engingakupha yona?” “Eyi, Mama,” kusho uLethabo, “nami angazi ukuthi ngifunani.” “Ngizocabanga okuthile,” kusho uMama.

Dum dum de dum ... dum dum de dum. Kushaya iminwe kamama phezu kwetafula. Wawuthanda lo msindo uLethabo. “Dum dum de dum … dum dum de dum,” wacula buthule ngesikhathi eya ekameleni lakhe. Wakhumula izicathulo zakhe wahlala embhedeni wakhe. “Konje ngifunani ngosuku lwami lokuzalwa?” kuphimisela uLethabo. “Kuyamangaza lokhu okubuzayo!” kusho izwi. “Ubani lowo?” kusho uLethabo emile. “Angiboni muntu.” “Ngingaphansi kombhede!” kusho izwi. “Ngicela uphume!” ULethabo waphinde wagxumela embhedeni wakhe. “Ewu!” Phambi kwakhe kwakumi isicabucabu. Sasimi ngezinyawo eziyisishiyagalombili ezinde. Zazibukeka sengathi yizinduku. “Ngiyaxolisa ngokukwethusa!” Isicabucabu sagobisa ikhanda laso. “Igama lami nginguFelix. Ngiyisicabucabu esibizwa nge-Anansi.”

“NginguLethabo. Ngiyasithanda isigqoko sakho!” “Ngiyabonga, Lethabo. Isigqoko sami sivela eGhana! Sinemibala yefl egi laseGhana − umbala obomvu, ophuzi noluhlaza okotshani.” “Ikuphi iGhana?” kubuza uLethabo. “Yizwe lase-Afrika elikude kakhulu,” kuphendula uFelix. “Siyini isicabucabu esibizwa nge- Anansi?” kubuza uLethabo. “Ngivela emndenini wezicabucabu ezibizwa ngama-Anansi. Sidumile. Sivela eNtshonalanga ne-Afrika. Abanye bethu bahlale bengena ezinkingeni isikhathi esiningi, kodwa akunjalo kimi. Empeleni, akwenzeki njalo,” kuhleka uFelix. “Uzokwenzani la?” kubuza uLethabo. “Ungibizile,” kusho uFelix. “Cha angikubizanga!” kusho uLethabo. Wahleka uFelix. “Yebo, ungibizile ngesikhathi uvuma ingoma. Manje-ke ngicela uvale amehlo, kukhona engikuphathele kona ongakulindele.” ULethabo wavala amehlo akhe ngezandla. Wayezwa uFelix ehla enyuka phansi. Kwase kuba khona umsindo owagcwala igumbi lonke. Dum dum de dum … dum dum de dum. Wawufana nomsindo owawenziwe umama wakhe phezu kwetafula, kodwa wawuzwakala useduze futhi uzwakala kakhulu. “Kazi yini leyo?” kusho yena. “Vula amehlo akho!” kumemeza uFelix. UFelix wayedlala izigubhu eziyisishiyagalombili ngesikhathi esisodwa. Unyawana oluncane ngalunye lwalusesigujini. Izigubhu zazimzungezile zakhe isikokela. Wayegobise ikhanda ngesikhathi eshaya isigubhu ngasinye. Dum dum de dum ... dum dum de dum.

“Ngiyasithanda!” kumamatheka uLethabo. Wagxuma wazungeza ekamelweni ecula ngesikhathi yena edlala. Umsindo wokukhala kwezigubhu nokucula kukaLethabo wagcwala igumbi elincane. Washayeka ezindongeni, wakhuphukela esilingini, wawela kukhaphethi, wanyakaza eziswini zabo, wakitaza izinzwane zabo wase uhlangana nesigqi esisezinhliziyweni zabo. “Ngabe konke kuhamba kahle, Lethabo?” Unina walunguza emnyango. “Yebo, Mama,” kusho uLethabo. “Bengizicabangela ngosuku lwami lokuzalwa nje.” Umama kaLethabo wavala umnyango wabuyela ekhishini. “Kodwa nkosi yami, ngizokwenzenjani?” kusho yena. “Felix! Ukuphi?” ULethabo wabheka ngaphansi kombhede. “Usungaphumake manje.” “Cishe sabanjwa!” kusho uFelix. “Abantu abadala bayathanda ukungihubha.” “Ngicela ungitshele ukuthi kungani uzongibona,” kusho uLethabo. “Empeleni, ngiyazi ukuthi usuku lwakho lokuzalwa kusasa. Ufunani?” kubuza uFelix. “Isigubhu, Felix! Ngifuna isigubhu!” ULethabo waphinda wazizwa edangele. “Kodwa sengathi sengisho emva kwendaba. Sezivaliwe izitolo.” “He, he,” kuhleka uFelix. “Vele ucele isigubhu kumama wakho. Cela esivela eNtshonalanga ne-Afrika. Manje, cimeza futhi bese ucabanga okuthile okufi sayo. Usale kahle, Lethabo!” ULethabo wavala amehlo akhe, “Ngiyafi sa sengathi ngabe nginesigubhu,” kusho yena. Wavula amehlo akhe. Wayengasekho uFelix. “Mama! Mama!” “Kwenzenjani, Lethabo?” kubuza umama kaLethabo ngesikhathi egijima eyongena egunjini lakhe. “Mama, ngingathanda ukuthola isigubhu ngosuku lwami lokuzalwa!” “Kodwa Lethabo − isigubhu pho?” Umama wakhe wanikina ikhanda. “Kungabi yinoma isiphi nje isigubhu, Mama. Makube yisigubhu esiphuma eNtshonalanga ne- Afrika, ngiyakucela bandla.” Wayecula ngesikhathi edansa ezungeza ekamelweni lakhe. Dum dum de dum! Umama kaLethabo walalela umculo. Wacabanga ngoyise. Wamkhumbula ehleli ngaphandle kweqhugwane labo elangeni. Phakathi kwemilenze yakhe kwakumi isigubhu esikhulu.

Wayesishaya, ebiza onke amakhosikazi namadoda asemuzini ukuthi eze edilini. Kwakuvutha umlilo. Wayemamatheka ebuka uLethabo, umzukulu wakhe osanda kuzalwa, ngesikhathi esezingalweni zikanina. “Awu, ngaze ngamkhumbula ubaba,” kucabanga uMama. “Awume kancane! Ngisenazo ezinye zezinto zakhe epotimendeni elingaphansi kombhede wami.” UMama wathola ipotimende elidala ngaphansi kombhede. “Awu, ngeke, kugcwele izicabucabu kulo!” kukhononda uMama. Izicabucabu zabaleka uma zizwa izwi. UMama wadonsa ipotimende wase elivula. Phakathi kulo wathola isigubhu esincane – esilingene uLethabo. “Awu, ngiyabonga, Baba! Ngiyasikhumbula lesi sigubhu! Wasenzela uLethabo!” Kwakuthule kuthe nya ekameleni likaLethabo. Ngokuthula, uMama wahamba ngamanzonzwane eya ekamelweni likaLethabo wase evula umnyango. Ukukhanya kwenyanga kwakukhanya ebusweni bendodakazi yakhe ngesikhathi ilele. UMama wabeka isigubhu phansi eduze kombhede wase eqabula uLethabo esihlathini. “Ube nosuku lokuzalwa oluhle, Lethabo,” esho kancane. “Ube nosuku lokuzalwa oluhle olufi selwa yimi nomkhulu wakho.”

UFeleng ufunda ukufunda okubhaliwe

NguJoanne Bloch

Imidwebo ngu-Anita Sent

Umvunya onguFeleng wawuthanda izindaba. “Mama,” kusho yena ebusuku, “sicela usixoxele indaba. Ngiyethembisa sizolala ngemuva kwalokho. Ngiyakucela, ngiyakucela, ngiyakucela bandla!” UMama uMvunya wayazi indaba eyodwa kuphela futhi wayesekhathele ukuyixoxa. Kodwa uFeleng kanye nezinye izingane zomvunya zazimncenga kakhulu kangangoba wayegcina esevumile. Wayebaxoxela ngalokho okwakwenzeka ekhishini. Wayekhuluma ngohambo lwakhe olude oluya lapho, nangazo zonke izinto ezinkulu, ezixakile ayezibone emakhabetheni. “Abantu basebenzisa izinto eziningi ezifana nezinkomishi, amapuleti nezipuni,” kusho yena. “Zixakile ngempela!” Ingxenye emnandi endabeni yayiba lapho uMama uMvunya esetshela izingane ngakho konke ukudla ayekuzwile. “Kwakukhona izimvuthu zesinkwa, amakhasi UFeleng ufunda ukufunda okubhaliwe amahhabhula, izingqumbi ezimnandi zephalishi nezinhlayiya zikashukela ngemuva kwesitofu …” kusho yena.

“Ncamu!” bevungama ngamazwi angathi bayaphupha. Kodwa ngemuva kwalokho wafi ka engxenyeni engemnandi yendaba yakhe – usuku lapho umuntu azama khona ukumciphiza ambulale. “Ngabalekela ukufa nokuphila!” kusho uMama uMvunya. Kanti zonke izingane zomvunya zaqhaqhazela, zabalisa futhi zanyakazisa izimponjwana zazo … Lokho kwakusho ukuthi sekuyisikhathi sokulala. Ngelinye ilanga uMama uMvunya watshela izingane zakhe ukuthi azizikhiphele isidlo sasemini. “Feleng uwena omdala,” kusho yena. “Ngicela unakekele odadewenu nabafowenu.” Imivunya ayidli zonke izinsuku ngakho imivunya emincane yayilambe kakhulu. Yalinda kwaze kwahamba wonke umuntu futhi kwathula endlini. Yaphuma ngamunye ngamunye emfantwini osodongeni lapho yayihlala khona. “Ngilandeleni,” kuhlebeza uFeleng. “Yenza njengoba ngenza nje.” Yenyuka, yenyuka, yenyuka ngomlenze wetafula elikhulu. Phezu kwalo kwakukhona izincwadi ezivuliwe ezintathu noma ezine nephepha kanye namakhrayoni asakazekile. “Bhekani lokhu kudla okumnandi” kuntela udadewabo kaFeleng uPhuti. “Kuyinto enhle kakhulu ukuthi izingane zabantu zingamadlabha kangaka!” “Ncamu!” kusho zonke izingane zomvunya ngenkathi zicaca emqolweni wenye yezincwadi. “Ncamu, ncamu!” Kodwa wakhomba umdwebo omfonyoziwe uFeleng wathi, “Ningazidli izincwadi. Yidlani lokhu,” ekhomba umdwebo omfonyozekile. “Kunambitheka kangcono ngenxa yamakhrayoni akukhona.” “Hho, kulungile,” kusho abafowabo nodadewabo. Babelambe kakhulu ukuthi bangalwa naye. Ngokushesha bonke base bematasa beluma umdwebo – bonke ngaphandle kukaFeleng.

Okokuqala, wagqolozela imidwebo emnyama kanye nezithombe ezigqamile emakhasini avulekile encwadi. Wabe esegibela phezu kwayo waqala ukulandela kancane nangokucophelela umbhalo ngamunye.

Ngasekuqaleni abafowabo nodadewabo babematasa kakhulu bedla, bengasakuboni akwenzayo. Emva kwesikhashana udadewabo omncane uFifi wabheka phezulu. “Wenzani, Feleng?” ebuza ngezwi elinswininizayo. “Awudli ngani?” Wavele wamamatheka nje uFeleng. “Yima uzobona,” kusho yena. “Ngizobuye ngikutshele.” Ngalobo busuku, ngesikhathi imivunya yezincwadi emincane igone kumama wayo emfantwini wodonga, uFeleng waqala ukukhuluma. “Ngiyazi ukuthi ufunani!” kusho uMama uMvunya. Wayethokozile ngemuva kosuku lwakhe lokuthula eyedwa ekhaya. “Ufuna ngikuxoxele indaba.” UFeleng wasineka. “Hhayi ngalobu busuku,” kusho yena. “Fifi , tshela uMama ukuthi ngenzeni namhlanje.” UMama uMvunya esezwile ukuthi uFeleng uwulandele kanjani umbhalo osencwadini ngesikhathi ezinye izingane zidla, waqala ukukhathazeka kancane.

“Bewenzani Feleng?” kubuza yena. “Zonke izingane zidinga ukudla, uyazi nawe.” “Ngingadla kusasa,” kusho uFeleng. “Namhlanje ngenze into engcono kakhulu – ngifunde ukufunda okubhaliwe!” Wabe esechaza ukuthi ubewubuka kanjani umbhalo omnyama emakhasini nezithombe. “Ngithole ukuthi bewungitshela okuthile,” kusho yena. “Ngemuva kwesikhathi ngiqale ukuqonda ukuthi imibhalo ibichaza ukuthini … yizinhlamvu zamagama, kanti izinhlamvu zamagama zenza amagama. Amagama wona akha imisho, bese imisho yenza izindaba. Ngakho ungaphumula namhlanje, Mama – namhlanje ebusuku yithuba lami LOKUKUXOXELA indaba!” Ngakho uFeleng waxoxela umama wakhe nabafowabo nodadewabo indaba yengane yomuntu eyaya emfuleni yahlangana nengwenya. “Yini umfula? Yini ingwenya?” kumemeza imivunya emincane. “Angazi,” kuhleka uFeleng. “Kuzomele ngithole kabanzi ngalokhu kusasa. Kodwa isithombe sikhombise isilwane esikhulu, esesabekayo esinomlomo omkhulu kakhulu.” “Njengabantu!” kusho uMama ngokuthuthumela. Zaqhaqhazela zakhala zonke izingane zemivunya, kwavevezela nezimpondo zazo … Lokhu kwakusho ukuthi kwase kuyisikhathi sokulala.

UNogwaja neNhloli

Ixoxwa kabusha u-elaine ridge, imidwebo yenziwe umieke van der merwe, umhumushi ngubusisiwe pakade.

Eminyakeni eminingi edlule kwakukhona unogwaja owawugijima kunazo zonke ezinye izilwane epulazini. Wayeziqhenya kakhulu, impela ngokuthi wayekwazi ukugijima ngesivinini esingaka. Wayengakwazi nokuzibamba elokhu exoxela ezinye izilwane ukuthi ungumsubathi ovelele kanjani. “Ngigijima ngishiye nesithunzi,” wayeqhoshela ngokuphindelela umngani wakhe, uNhloli. Ngelinye ilanga ekuseni uNogwaja noNhloli bahlangana esangweni eliholela ensimini yasepulazini. Akuthathanga isikhathi eside ngaphambi kokuthi uNogwaja aqhale ukuziqhayisa, “Ngingumsubathi ohamba phambili emhlabeni wonke. Ngigijima ngishiye nesithunzi.” “Angicabangi kanjalo,” kusho uNhloli ngesankahlu. “Ngicabanga ukuthi nami ngingagijima ngikushiye.”

“Njengoba ushaya ngonyawo lonwabu nje?” Wahleka inhlinini. “Akukho themba lokuthi ungagijima ungishiye.” UNhloli wathi ukucabanga isikhashana. Wase ekhulumela phansi, “Kulungile. Ake sibona ukuthi ubani ogijima ukudlula omunye. Singaqhudelana ngokugijima kusasa. Sizogijima sisuke kuleli sango siye ezansi nensimu siphinde sibuye futhi.” “Usho entshweni,” kusho uNogwaja. “Akuzodingeka nokuthi ngijime ukuze ngikuhlule, Milenze Emifi shane omdala.” “Uzobona,” kusho uNhloli. “Awunayo imilenze emide yokuwina umqhudelwano, uyazi. Sizohlangana kuleli sango kusasa, emva nje kokuphuma kwelanga. Ngizophumelela umqhudelwano. Kumele ungithembise ukuthi uma sengiphumele umqhudelwano ngeke uphinde ungibize uMilenze Emifi shane noma uNyawo Lonwabu futhi.” “Kulungile,” kuvuma uNogwaja, efi le ukuzethemba unkabi. “Uma ufuna ngempela ukuqhudelana nami, kulungile. Ngiyethembisa ukuthi ngeke ngikubize ngoNyawo Lonwabu noma uMilenze Emifi shane − UMA uwina. Empeleni, into engeke yenzeka leyo. Ngigijima ngishiye nesithunzi. Ngizogijima ngiye ezansi nensimu ngiphinde ngibuye ngesikhathi usacabanga ukusuka. Ngizobe sengikwazi ukukubiza uMilenze Emifi shane noma uNyawo Lonwabu kaningi ngendlela engiyithandayo. Ha! Ha!” UNhloli waxoxela umfowabo omdala ngomqhudelwano, “O nkosi yami,” kusho umfowabo, “wenze iphutha elikhulu. Kazi yini ekwenze ukuthi uvume ukwenza into engasoze yenzeka? UNogwaja ugijima ashiye nesithunzi. Manje usezokwazi ukukubiza uNyawo Lonwabu kanye noMilenze Emifi shane impilo yakho yonke.” “Ungakhathazeki,” kusho uNhloli. “Nginecebo. Icebo elihle kakhulu. Uma ungangisiza, singafundisa uNogwaja isifundo. Kuzomele ayeke ukugabisa − futhi ngeke aphinde akwazi ukungibiza ngoNyawo Lonwabu noma uMilenze Emifi shane futhi!” Ngosuku olulandelayo uNhloli wafi ka ngaphambi kukanoNogwaja esangweni. Njengenjwayelo, kwathatha uNhloli isikhathi eside ukuba afi ke lapho, kodwa wayelinde emamathekile ngesikhathi uNogwaja egxumagxuma efi ka ngaphambi kokuba kuvele ilanga egqumeni. “Sawubona, Milenze Emifi shane. Ngabe usafuna ukuqhudelana nami? Angithi uyazi ukuthi awunalo nethuba elincane lokuwina. Ngabe usukulungele ukwehlulwa? Khumbula ukuthi, ngigijima ngishiye nesithunzi,” kusho uNogwaja.

UNogwaja wayeqinisekile ukuthi uzowina kangangokuthi wayeseqale nokucabanga ngamagama amasha azobiza ngawo uNhloli ngemva komqhudelwano. Kwakuzoba mnandi lokhu. UNhloli wavele wamamatheka kancane. Walinda engenavalo emgqeni wokuqala komqhudelwano. “Asiqinisekise imithetho,” kusho yena. “Sizogijima siye ezansi nensimu, bese sibuyela kuleli sango, angithi?” “Yebo,” kusho uNogwaja. Wase ememeza, “Lindela! Phakama! Suka!” wase esuka ethi ntinini ngesivinini angakwazi ukugijima ngaso. Ngesikhathi efi ka ezansi nensimu, wayengakwazi nokuzibamba ukuhleka. “Kungenzeka ukuthi uNhloli usazama ukusuka. O, ave eshaya ngonyawo lonwabu.” Ake ucabange ukuthi wamangala kanjani, ngesikhathi, efi ka ezansi nensimu uNhloli wathi thushu ezansi nensimu ethokozile wamemeza wathi, “Ngifi ke kuqala kunawe!” UNogwaja wama umzuzwana. Wase ephenduka ebuyela emuva ngesivinini esikhulu kunake agijima ngaso phambilini. Wayengavamisanga ukuhefuzela nokuba nephika, kodwa wayehefuzela ephethwe nayiphika futhi ejuluka ngesikhathi ethinta isango.

Wajeqeza emuva kwamahlombe akhe. Yayingabonakali nangokhalo iNhloli. Kuleli hlandla, wayeqinisekile ukuthi wayewinile. Kwase kuzwakala izwi lothokozile ngaphesheya kwesango. “Ngiphindile futhi, ngafi ka la kuqala kunawe!” Kwakuyinto eyayingeke yenzeke! Kodwa nango phela uNhloli, emumamathekela kamnandi. UNogwaja wayengawakholwa amehlo akhe. UNhloli wayemshiyile. Waphenduka kancane wase ehamba kancane ebuyela ekhaya egebise ikhanda. Kodwa uNhloli wayemshiye kanjani uNogwaja? Eqinisweni ukuthi akazange agijime nhlobo. Ngesikhathi uNogwaja egijima eya ezansi nensimu, uNhloli ucashe eduze nesango. Umfowabo ubesecashe ezansi nensimu. Ngesikhathi uNogwaja efi ka ezansi nensimu, umfowabo lo owathi thushu wase ethi, “Ngifi ke kuqala kunawe!” UNogwaja wayemangele kangangokuthi akazange abone ukuthi kwakuyinhloli ehlukile. Ngesikhathi uNogwaja efi ka endaweni yokuphela komqhudelwano, ehefuzela ephethwe iphika futhi ejuluka, inye kuphela into okwamele ukuthi uNhloli ayenze kwakuwukuphuma ngokuthula lapho ayecashe khona bese ethi, “Ngiphindile futhi, ngafi ka kuqala kunawe!” UNogwaja azange aphinde azigabise futhi – okungenani hhayi kuNhloli. Waba ngumngani omuhle kakhulu. Akazange aphinde abize uNhloli ngamagama amabi futhi. Futhi akazange athole ukuthi uNhloli wawuwina kanjani umqhudelwano.

Veza ubuciko bakho! Zithathe ngokuthi unguNhloli. Bhala uNogwaja incwadi emchazela ukuthi umhlakaniphele kanjani nokuthi kungani ekhethe ukumhlakaniphela.

UThembela udlala emoyeni

Nguleo daly, imidwebo yenziwe ngumagriet brink.

“Hhayi, Thembela!” kumemeza uMama. “Kunomoya omkhulu, akufanele ukuba ube phandle. Ngena endlini, uzongenwa umkhuhlane.” Kodwa uThembela akalaleli ngoba kumnandi phandle. Izinwele zakhe ziphakama ziye phezulu, phezulu, phezulu, zedlule ikhanda lakhe, bese ziwa zimboza izindlebe zakhe. Ingubo yakhe izwakala sengathi yikhayithi futhi uThembela usekholwa ukuthi ukuba ubefuna, ubezondiza – ayoshona esibhakabhakeni. “Umnandi umoya, Mama,” esho ehleka. “Angifuni ukungena endlini.”

“Kumele ungene, Thembela,” kuphendula uMama. “Akukuhle lapho phandle − kuyingozi kakhulu.” UThembela uphakamisa izingalo zakhe ezinhlangothini zakhe bese ezibhakuzisa, ezishonisa phezulu naphansi njengenyoni. “Kulungile-ke, kulungile,” esho emamatheka. “Ngizongena endlini.” Wanele washo njalo, wagxuma. Wadabula ingadi, futhi wazizwa sengathi uyandiza. Uzungezwa umoya bese uyamthwala umbuyisele kuMama, ovala umnyango emva kwakhe. “Awu, Thembela! Awukhathele kodwa ngemva kwakho konke lokhu kundiza? Kunganjani uyogeza ngamanzi afudumele bese uyolala?” Ngesikhathi uMama ezomembathisa uThembela embhedeni, uthi, “Hhayi, Thembela, cishe nguwe wedwa umuntu othanda umoya emhlabeni wonke.” Ngaphambi kokuba uMama ahambe, uThembela ucela ukuthi kuvulwe amakhethini khona ezobuka amafu ngesikhathi edlula, kanye nezicongo zezihlahla ezinyakaza zishone le nale. Uqabula uMama wakhe emfi sela ubusuku obuhle bese eyazumeka. Ngaleyo mpelasonto, uMama kumele aye edolobheni, ngakho u-Anti Ida uyeza uzohlala naye. “Awu Nkosi yami,” kusho u-Anti Ida ngokwethuka okukhulu, “ngizwe ezindabeni kuthiwa kuza isiphepho!” Lihlanganisa amafu usuku lonke, isibhakabhaka size sibe mnyama sengathi kusebusuku. Ibe seyiqala ukuna imvula. UThembela akakukholwa lokhu akubonayo. Yimvula enkulu kakhulu kunake wayibona kanti emva kwesikhashana nje sekuba khona amabhaka amakhulu yonke indawo. Kodwa uThembela uyamamatheka. Ugqoka ijazi lakhe lemvula bese efaka amabhuzu akhe aphumele phandle. “Hhayi, Thembela!” kumemeza u-Anti Ida. “Ngena endlini njengamanje!” Kodwa uThembela akezwa nakuzwa ngoba kumnandi phandle. Uyahleka lapho umoya ufutha ijazi lakhe lemvula nesigqoko salo sibukeke sengathi ibhelunde elikhulu. “Uma ngingaphakamisa izingalo zami,” esho ehleka, “ngingakwazi ukundiza!”

U-Anti Ida ugijima ngegawuni yakhe ephinki aqukule uThembela abuyele naye endlini. “Akekho umuntu othanda umoya,” kusho u-Anti Ida. “Unomsindo, uyabanda futhi ayikho nje into emnandi kuwo.” Ngesikhathi u-Anti Ida ezomembathisa embhedeni, uThembela ucela ukuthi ikhethini lihlale livuliwe ukuze akwazi ukubona izihlahla zinyakaza, namafu edlula. Kodwa u-Anti Ida uthi, “Cha! Ngeke bo, ngiyaphinda ngithi cha!” Uvala amakhethini. “Manje ake sethembe nje ukuthi indlu ayizumuka kule mvula engaka,” kusho u-Anti Ida eqhuqha. UThembela uzwa ukuduma kwezulu nokushaya kwamathonsi emvula phezu kwendlu. Manje umoya ushaya ezindongeni. Ungqongqoza emnyango udlikizise namafasitela. Uhhewula wehle ngoshemula wethuse u-Anti Ida aze ayocasha ngemuva kukasofa. Kutsegeza uphahla, namapulangwe aphansi akhale nezihlahla zishaye ikhwela kakhulu. U-Anti Ida uyamemeza, “O nkosi yami, sonke sizophephuka!” Kodwa uThembela akesabi lutho. Ugxuma aphume embhedeni agijime ehlele esitezi esingezanzi. Ushesha afake amabhuzu akhe athathe isambulela sakhe, aphumele phandle ngokuzethemba. Umoya uyahhewula, uza uphenduphenduka, nemvula nayo ayiyekile ukuna, nezulu liduma liqhume laphaya phezulu. “Yimina, Moya,” kusho uThembela. “Kungani uthukuthele kangaka? Ngabe ucabanga ukuthi ngempela akekho umuntu okuthandayo? Akunjalo. Unomsindo futhi uyabanda, kodwa uyathokozisa – futhi ngiyakuthanda. NGIYAKUTHANDA MOYA!”

Ngokushesha, kwanqamuka ukuduma, wonke amafu amnyama ahamba. Emva kwesikhashana nje yase inyamalele nemvula. Uthe uma ebheka phezulu uThembela, wabona ukuthi izulu selicwebile. Kunenyanga egcwele, nezinkanyezi zithi benye benye. Manje umoya omzungezile usuphephetha kancane, uphakamise isambulela sakhe bese umqabula izihlathi kancane. “Ngiyabonga, Moya,” kusho uThembela. “Ngiyabonga ngokuxosha imvula.” UThembela wabe esephenduka ebuyela endlini. Usesiza ukusukumisa u-Anti Ida ngemva kukasofa amenzele inkomishi yetiye eshisayo. “O nkosi yami,” kusho u-Anti Ida, “angiwuthandi nhlobo umoya.” Kodwa uThembela uvele amamatheke nje.

Veza ubuciko bakho! Funda indaba futhi bese kulesi sihlandla ufake eyakho imisindo yomoya, imvula nokuduma kwezulu. Sebenzisa iminwe, izandla nezinyawo zakho ukuze wenze imisindo - noma uzame ukusebenzisa amabhodwe, amapani nezipuni ezisekhishini lakho!

Imidwebo yenziwe uMagriet Brink

Umhumushi ngubusisiwe phakade, ngujude daly.

Lalina, liyidliva ngempela, kanti u-Amina wayesecikekile ngalokhu, futhi enesizungu. Akekho noyedwa kubangani bakhe owayekwazi ukuzodlala kanti wonke umuntu osendlini wayematasatasa. Bonke abantu babehlale bematasatasa! Kwakungemnandi ukuba ngomncane kunabo bonke abantu. U-Amina walala embhedeni wakhe. Wama ngekhanda. Wafaka amaphiko eferi wase eqala ukudansa. U-Amina waphenduka wase ejikajika. Wakhwishiza wase ebhakuza. Waze wenza nomdanso wokugxuma maqede aphenduke. Wase eshaya ungqimphothwe ebuyela embhedeni wakhe. Akukho nokukodwa okwamsiza. Wayesacikekile futhi esazizwa enesizungu.

Ngakho u-Amina wakhipha amathoyizi akhe. Iningi lawo ilawo ayewashiyelwe odadewabo abadala, nebhokisi lamathoyizi nalo wayelishiyelwe yibo. Wabeka u-Eli, uMbila, uNogwaja noGundane embhedeni wakhe. Babezoba nedili lokuphuza itiye uma esethole ithibhothi lakhe. Wabheka ebhokisini lakhe futhi, kwaba ilapho u-Amina athola khona uKuyini. Wayelele eseyinto abayikhohliwe phansi kubhasikidi onomthungo, ngaphansi kwebhokisi lamathoyizi. U-Amina waphendula uKuyini ukuze abone ubuso bakhe, kodwa wayengenabo. UKuyini wabantu wayeseyinto abayikhohliwe nje!

Wayenesimo esingathi siyindilinga, kodwa wayengenabuso, engenangalo, engenamaphiko, engenamsila, ngishoni nje. U-Amina wahlalisa uKuyini embhedeni phakathi kuka-Eli noMbila, phambi kukaNogwaja noGundane. Wathola ithibhothi wathela itiye. U-Eli, uMbila, uNogwaja noGundane baqeda itiye labo kungaphelanga nasikhathi, kanjalo no-Amina. Kodwa akubanga njalo kuKuyini. Empeleni wayezophuza kanjani ngoba wayengenamlomo? Ngakho-ke, u-Amina wathatha uKuyini nobhasikidi womthungo wayofuna ugogo wakhe. “Yini leyo?” kubuza ugogo wakhe. “UKuyini,” kusho u-Amina. “UKuyini udinga umlomo.” “Kulungile,” kusho ugogo ka-Amina “kodwa kumele sisheshise, ngimatasatasa kakhulu futhi kusekuningi okumele ngikwenze.” Ugogo ka-Amina wamsiza wamthungela umlomo kaKuyini, umlomo omuhle omamathekayo. “UKuyini udinga nekhala futhi,” kusho u-Amina. Kodwa ugogo wakhe wayevele engasamlalele. U-Amina wayofuna udadewabo ophakathi, uFozia. “Yini le?’ kubuza uFozia. “UKuyini,” kusho u-Amina. “UKuyini udinga ikhala.” “Kulungile,” kusho uFozia, “kodwa kumele sisheshise, ngimatasatasa kakhulu futhi kusekuningi okumele ngikwenze.” UFozia wasiza u-Amina ukuthunga ikhala likaKuyini, ikhala elincane elibheke phezulu. “Namehlo futhi,” kusho u-Amina. Kodwa, uFozia wayevele engasamlalele. U-Amina wayofuna udadewabo omdala, uShireen. Esahamba, u-Amina wabonwa uBaba wakhe. “Yini leyo?” kubuza uBaba wakhe. “UKuyini,” kusho u-Amina. “UKuyini udinga amehlo.”

“Nginawo,” kusho uBaba wakhe, “kodwa kumele sisheshise, kusekuningi okumele ngikwenze.” U-Amina noBaba wakhe bathungela amehlo kaKuyini − amehlo ayizinkinobho ezimbili ezinsundu ezikhazimulayo. “Nomsila futhi,” kusho u-Amina. “Ngeshwa, angeke ngikwazi ukukusiza ngalokho,” kusho uBaba wakhe. U-Amina wayofuna udadewabo omdala, uShireen. “Awu, bakithi,” kusho uShireen, “umthole kuphi?” U-Amina wamtshela. “Kwakuhle!” kusho uShireen. “Ngangimenzela wena ngesikhathi uzelwe, kodwa wangilahlekela ngaphambi kokuba ngimqede.” U-Amina wanika uShireen uKuyini. “Bantu,” kusho uShireen, “waze wamuhle. Ngabe unalo igama?” “UKuyini,” kusho u-Amina, “futhi uKuyini udinga umsila.” Ngakho u-Amina noShireen benzela uKuyini umsila − umsila otshikizayo! U-Amina noShireen babuka uKuyini, uKuyini wabamamathekela!

“Kungaba njani abe nezinwele ezigoqene?” kubuza uShireen, “nezindlebe ezicijile? Kodwa-ke kuzomele uhambe ngoba ngimatasatasa futhi kusenezinto zami okumele ngizenze.” U-Amina wabuyisela uKuyini egumbini lakhe wamhlalisa phakathi kuka- Eli noMbila, phambi kukaNogwaja noGundane. Wase enza itiye elisha ethiphothini. U-Amina waphuza inkomishi eyodwa kanjalo no- Eli, uMbila, noNogwaja noGundane, kodwa uKuyini wayenxanwe kakhulu ngakho waphuza izinkomishi ezintathu. Phela, wayelinde isikhathi eside kakhulu ukuze athole itiye!

Veza ubuciko bakho! Ngabe unalo ithoyizi elikhethekile njengo-Amina? Dweba isithombe sethoyizi lakho elikhethekile bese ubhala incwadi emfi shane echaza ukuthi kungani likhetheke kangaka: “Ukhethekile kimi ngoba…”

South Africa elections: Zuma’s MK Party has hit the campaign trail with provocative rhetoric and few clear policies

Professor of Public Affairs, Tshwane University of Technology

Disclosure statement

Mashupye Herbert Maserumule received funding for his PhD studies from National Research Foundation(NRF). He is affiliated with the South African Association of Public Administration and Management(SAAPAM).

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Former South African president Jacob Zuma surprised many in December 2023 by declaring he’d canvass for a new rival to the African National Congress ( ANC ), the party he used to lead. The new uMkhonto weSizwe Party ( MK Party ) is on the ballot papers in the upcoming national election and provincial elections.

Opinion polls suggest that the upstart will worsen the electoral woes of the ruling ANC in Zuma’s heartland, KwaZulu-Natal province. The ANC, which has governed the country since 1994, goes into the elections uncertain about securing the more than 50% majority needed to form a government. We asked political scientist Mashupye H. Maserumule for his insights on the MK Party.

What does it stand for?

The party will be barely 10 months old when the elections take place on 29 May .

However, it describes itself as being “ rooted in a rich history of striving for justice and equality ”. Its declared vision is to

transform South Africa into a beacon of equality, prosperity and sustainability.

There are a number of problems with this. Firstly, it’s what almost all parties promise. And the MK Party doesn’t have a coherent policy on how to realise this vision, let alone a clear ideological position to distinguish itself from other political parties.

Secondly, the party has adopted incendiary rhetoric, tinged with populist extremism. For example, it talks about doing away with the supremacy of the country’s constitution and replacing it with “unfettered” parliamentary sovereignty .

This is troubling because South Africa has been on a path of establishing a constitutional democracy based on a set of essential rights for its citizens since its first democratic elections in 1994. It’s also undesirable because parliament ruled supreme under apartheid, passing unjust laws that oppressed the majority black population.

Read more: South Africa’s constitution was set up as the bedrock of its democracy: it's been challenged over last 30 years, but has held firm

The party also promises to incorporate traditional leadership in the country’s parliamentary system . This is not necessarily to be frowned upon, but it has the potential to upend the country’s constitutional democracy. For, in this system of managing public affairs, the rule of law lies with the constitution.

University of Johannesburg political scientist Siphamandla Zondi sees the MK Party as

just another faction of the ANC that has decided to operate from outside the ANC.

Political commentator Eugene Brink says it’s “ Zuma’s get-out-of-jail card ”.

Zuma’s almost two-decades-old corruption charges related to the 1999 arms deal – to acquire and upgrade the post-apartheid military’s equipment – are still hovering over his head and he continues to be in and out of court. He is hoping to win a two-thirds majority to change the constitution, and give himself the power to override the court process. He pits the rule of law and the supremacy of the constitution against traditional leadership.

What lies behind the MK Party’s formation?

The MK Party was launched on 16 December 2023 in Soweto . It was at this event that Zuma announced his association with it. He has since emerged as its leader and has been campaigning vigorously for it as its public face.

Read more: The two faces of Jacob Zuma – former South African president campaigns to unseat the ANC he once led. Who supports him and why?

The MK Party’s formation is linked to Zuma’s longstanding grievance against the ANC . That came to a head following his arrest and incarceration on 7 July 2021 for refusing to appear before the State Capture Commission. He had defied the order of the Constitutional Court to do so and was sentenced to 15 months’ imprisonment .

Why are the party’s name and logo controversial?

The name uMkhonto weSizwe , MK in short, historically belongs to the ANC’s military wing. It means “ the spear of the nation ”.

In the early 1960s, ANC leader Nelson Mandela and Joe Slovo , the head of South Africa’s Communist Party, were tasked by the ANC to form the MK .

More than six decades later Zuma’s MK Party argues that the ANC cannot claim exclusivity to the MK name as its creation. For its part, the ANC has claimed that MK is inextricably linked to the ANC.

Read more: How Pentecostalism explains Jacob Zuma's defiance and lack of shame

The ANC tried to stop the MK party from using the name uMkhonto weSizwe and trademark or anything similar to it. It argued that the use of the logo constituted a breach of the country’s Trade Marks Act . But the High Court dismissed the ANC’s application with costs. The ANC was mulling appealing the case at the time of writing.

What are the MK Party’s prospects?

Opinion polls predict that the MK Party is likely to get 8.4% of the national vote.

That would make it the fourth biggest party in South Africa – after the ANC, Democratic Alliance and Economic Freedom Fighters . It is also expected to get more than 30% of the provincial vote in KwaZulu-Natal, making it a major party in Zuma’s home province.

Read more: Jacob Zuma likes to be cast as a man of the people – but is he?

Its biggest existential threat is Zuma (82) himself. The party is personalised around him. It may not have any political future without him given that it is relying heavily on the euphoria Zuma engenders by using Zulu ethno-nationalism and populist rhetoric.

The young party is already racked by factionalism, power struggles and leadership purges .

• South African politics
• Umkhonto we Sizwe
• Traditional leaders
• African National Congress (ANC)
• Zulu nationalism
• Ethnicity in politics
• Party factionalism
• South Africa election 2024

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Why writing by hand beats typing for thinking and learning

Jonathan Lambert

If you're like many digitally savvy Americans, it has likely been a while since you've spent much time writing by hand.

The laborious process of tracing out our thoughts, letter by letter, on the page is becoming a relic of the past in our screen-dominated world, where text messages and thumb-typed grocery lists have replaced handwritten letters and sticky notes. Electronic keyboards offer obvious efficiency benefits that have undoubtedly boosted our productivity — imagine having to write all your emails longhand.

To keep up, many schools are introducing computers as early as preschool, meaning some kids may learn the basics of typing before writing by hand.

But giving up this slower, more tactile way of expressing ourselves may come at a significant cost, according to a growing body of research that's uncovering the surprising cognitive benefits of taking pen to paper, or even stylus to iPad — for both children and adults.

Is this some kind of joke? A school facing shortages starts teaching standup comedy

In kids, studies show that tracing out ABCs, as opposed to typing them, leads to better and longer-lasting recognition and understanding of letters. Writing by hand also improves memory and recall of words, laying down the foundations of literacy and learning. In adults, taking notes by hand during a lecture, instead of typing, can lead to better conceptual understanding of material.

"There's actually some very important things going on during the embodied experience of writing by hand," says Ramesh Balasubramaniam , a neuroscientist at the University of California, Merced. "It has important cognitive benefits."

While those benefits have long been recognized by some (for instance, many authors, including Jennifer Egan and Neil Gaiman , draft their stories by hand to stoke creativity), scientists have only recently started investigating why writing by hand has these effects.

A slew of recent brain imaging research suggests handwriting's power stems from the relative complexity of the process and how it forces different brain systems to work together to reproduce the shapes of letters in our heads onto the page.

Your brain on handwriting

Both handwriting and typing involve moving our hands and fingers to create words on a page. But handwriting, it turns out, requires a lot more fine-tuned coordination between the motor and visual systems. This seems to more deeply engage the brain in ways that support learning.

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Feeling artsy here's how making art helps your brain.

"Handwriting is probably among the most complex motor skills that the brain is capable of," says Marieke Longcamp , a cognitive neuroscientist at Aix-Marseille Université.

Gripping a pen nimbly enough to write is a complicated task, as it requires your brain to continuously monitor the pressure that each finger exerts on the pen. Then, your motor system has to delicately modify that pressure to re-create each letter of the words in your head on the page.

"Your fingers have to each do something different to produce a recognizable letter," says Sophia Vinci-Booher , an educational neuroscientist at Vanderbilt University. Adding to the complexity, your visual system must continuously process that letter as it's formed. With each stroke, your brain compares the unfolding script with mental models of the letters and words, making adjustments to fingers in real time to create the letters' shapes, says Vinci-Booher.

That's not true for typing.

To type "tap" your fingers don't have to trace out the form of the letters — they just make three relatively simple and uniform movements. In comparison, it takes a lot more brainpower, as well as cross-talk between brain areas, to write than type.

Recent brain imaging studies bolster this idea. A study published in January found that when students write by hand, brain areas involved in motor and visual information processing " sync up " with areas crucial to memory formation, firing at frequencies associated with learning.

"We don't see that [synchronized activity] in typewriting at all," says Audrey van der Meer , a psychologist and study co-author at the Norwegian University of Science and Technology. She suggests that writing by hand is a neurobiologically richer process and that this richness may confer some cognitive benefits.

Other experts agree. "There seems to be something fundamental about engaging your body to produce these shapes," says Robert Wiley , a cognitive psychologist at the University of North Carolina, Greensboro. "It lets you make associations between your body and what you're seeing and hearing," he says, which might give the mind more footholds for accessing a given concept or idea.

Those extra footholds are especially important for learning in kids, but they may give adults a leg up too. Wiley and others worry that ditching handwriting for typing could have serious consequences for how we all learn and think.

What might be lost as handwriting wanes

The clearest consequence of screens and keyboards replacing pen and paper might be on kids' ability to learn the building blocks of literacy — letters.

"Letter recognition in early childhood is actually one of the best predictors of later reading and math attainment," says Vinci-Booher. Her work suggests the process of learning to write letters by hand is crucial for learning to read them.

"When kids write letters, they're just messy," she says. As kids practice writing "A," each iteration is different, and that variability helps solidify their conceptual understanding of the letter.

Research suggests kids learn to recognize letters better when seeing variable handwritten examples, compared with uniform typed examples.

This helps develop areas of the brain used during reading in older children and adults, Vinci-Booher found.

"This could be one of the ways that early experiences actually translate to long-term life outcomes," she says. "These visually demanding, fine motor actions bake in neural communication patterns that are really important for learning later on."

Ditching handwriting instruction could mean that those skills don't get developed as well, which could impair kids' ability to learn down the road.

"If young children are not receiving any handwriting training, which is very good brain stimulation, then their brains simply won't reach their full potential," says van der Meer. "It's scary to think of the potential consequences."

Many states are trying to avoid these risks by mandating cursive instruction. This year, California started requiring elementary school students to learn cursive , and similar bills are moving through state legislatures in several states, including Indiana, Kentucky, South Carolina and Wisconsin. (So far, evidence suggests that it's the writing by hand that matters, not whether it's print or cursive.)

Slowing down and processing information

For adults, one of the main benefits of writing by hand is that it simply forces us to slow down.

During a meeting or lecture, it's possible to type what you're hearing verbatim. But often, "you're not actually processing that information — you're just typing in the blind," says van der Meer. "If you take notes by hand, you can't write everything down," she says.

The relative slowness of the medium forces you to process the information, writing key words or phrases and using drawing or arrows to work through ideas, she says. "You make the information your own," she says, which helps it stick in the brain.

Such connections and integration are still possible when typing, but they need to be made more intentionally. And sometimes, efficiency wins out. "When you're writing a long essay, it's obviously much more practical to use a keyboard," says van der Meer.

Still, given our long history of using our hands to mark meaning in the world, some scientists worry about the more diffuse consequences of offloading our thinking to computers.

"We're foisting a lot of our knowledge, extending our cognition, to other devices, so it's only natural that we've started using these other agents to do our writing for us," says Balasubramaniam.

It's possible that this might free up our minds to do other kinds of hard thinking, he says. Or we might be sacrificing a fundamental process that's crucial for the kinds of immersive cognitive experiences that enable us to learn and think at our full potential.

Balasubramaniam stresses, however, that we don't have to ditch digital tools to harness the power of handwriting. So far, research suggests that scribbling with a stylus on a screen activates the same brain pathways as etching ink on paper. It's the movement that counts, he says, not its final form.

Jonathan Lambert is a Washington, D.C.-based freelance journalist who covers science, health and policy.

• handwriting

Announcing Windows 11 Insider Preview Build 26212 (Canary Channel)

• Amanda Langowski
• Brandon LeBlanc

Hello Windows Insiders, today we are releasing Windows 11 Insider Preview Build 26212 to the Canary Channel.

Developers, please note that for a short period of time, we will not be releasing an SDK for builds we flight to the Canary Channel.

Changes and Improvements

[windows share].

• Users will be able to now generate QR codes for URLs and cloud file links through the Windows share window to seamlessly share webpages and files across their devices. To try this out in Microsoft Edge, just click the share button in the Edge toolbar and choose “Windows share options”.

• To prevent accidentally closing the Windows share window, clicking outside the Windows share window will no longer close it. To close the Windows share window, just press the close button at the top right corner.
• If your Microsoft account uses a Gmail address, you can now send email to yourself from Windows share window and receive it in your Gmail account.

[Copilot in Windows*]

• Over the last few months, we’ve been trying out different experiences for Copilot in Windows (Preview) with Windows Insiders across the Canary, Dev, and Beta Channels. Some of these experiences include the ability for Copilot in Windows to act like a normal application window and the taskbar icon animating to indicate that Copilot can help when you copy text or images. We have decided to pause the rollouts of these experiences to further refine them based on user feedback. Copilot in Windows will continue to work as expected while we continue to evolve new ideas with Windows Insiders.

Fixes for known issues

• We fixed the issue causing advanced startup options to not work. This also fixes the progress wheel from not showing when booting.
• We believe we fixed the issue causing Features on Demand (FODs) to not install.
• We are rolling out a fix for the issue causing Copilot to auto-launch unexpectedly for Windows Insiders in the Canary, Dev, and Beta Channels after restarting their PCs. This issue was unrelated to the auto-launching experience we tried out with Insiders in the Canary and Dev Channels  in early February which we stopped rolling out in March.

[Taskbar & System Tray]

• Fixed an issue that caused the taskbar to be partially off the screen on secondary monitors.
• Fixed an issue that caused Narrator to be silent while rearranging your apps on taskbar.

[File Explorer]

• Fixed an issue which was causing File Explorer to sporadically crash when using path suggestions in the address bar.
• Fixed an issue which could cause File Explorer to crash sometimes when going from the search box to the body of File Explorer.

[Windowing]

• Fixed a couple DWM crashes, which could cause the screen to appear to flash.
• Fixed an issue that was causing some people to repeatedly see a message saying live captions were being missed.
• Fixed an underlying issue which was causing Visual Studio to fail to debug x64 .NET framework console applications (the app would crash in ntdll.dll upon load).

Known issues

• [IMPORTANT NOTE] We are investigating reports that some Windows Insiders in the Canary and Dev Channels are stuck on Build 26040 or Build 23620. The investigation is ongoing, however if you are impacted by this and really want to get onto the latest build in the Canary or Dev Channel today – you can download the latest ISO here and do a clean install and opt your device back into flighting in the Canary or Dev Channels.
• [ADDED 5/12] The WIN + W keyboard shortcut may not work correctly and open the Widgets board on Build 26212.

Reminders for Windows Insiders in the Canary Channel

• The builds we release to the Canary Channel should not be seen as matched to any specific release of Windows and features and experiences included in these builds may never get released as we try out different concepts and get feedback. Features may change over time, be removed, or replaced and never get released beyond Windows Insiders. Some of these features and experiences could show up in future Windows releases when they’re ready .
• Many features in the Canary Channel are rolled out using Control Feature Rollout technology , starting with a subset of Insiders and ramping up over time as we monitor feedback to see how they land before pushing them out to everyone in this channel.
• To get off the Canary Channel, a clean install of Windows 11 will be required . As a reminder – Insiders can’t switch to a channel that is receiving builds with lower build numbers without doing a clean installation of Windows 11 due to technical setup requirements.
• The desktop watermark shown at the lower right corner of the desktop is normal for these pre-release builds.
• Check out Flight Hub for a complete look at what build is in which Insider channel.
• Copilot in Windows* in preview is being rolled out gradually to Windows Insiders in select global markets. The initial markets for the Copilot in Windows preview include North America, United Kingdom and parts of Asia and South America. It is our intention to add additional markets over time.

Thanks, Amanda & Brandon

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• Published: 08 May 2024

A secondary atmosphere on the rocky Exoplanet 55 Cancri e

• Renyu Hu 1 , 2 ,
• Aaron Bello-Arufe 1 ,
• Michael Zhang 3 ,
• Kimberly Paragas 2 ,
• Mantas Zilinskas 4 ,
• Christiaan van Buchem 5 ,
• Michael Bess 6 ,
• Jayshil Patel 7 ,
• Yuichi Ito 8 , 9 ,
• Mario Damiano 1 ,
• Markus Scheucher 1 ,
• Apurva V. Oza 1 ,
• Heather A. Knutson 2 ,
• Yamila Miguel 4 , 5 ,
• Diana Dragomir 6 ,
• Alexis Brandeker 7 &
• Brice-Olivier Demory 10 , 11  

Nature ( 2024 ) Cite this article

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We are providing an unedited version of this manuscript to give early access to its findings. Before final publication, the manuscript will undergo further editing. Please note there may be errors present which affect the content, and all legal disclaimers apply.

• Inner planets

Characterizing rocky exoplanets is a central endeavor of astronomy, and yet the search for atmospheres on rocky exoplanets has hitherto resulted in either tight upper limits on the atmospheric mass 1–3 or inconclusive results 4–6 . The 1.95-R Earth and 8.8-M Earth planet 55 Cnc e, with a predominantly rocky composition and an equilibrium temperature of ~2000 K, may have a volatile envelope (containing molecules made from a combination of C, H, O, N, S, and P elements) that accounts for up to a few percent of its radius 7–13 . The planet has been observed extensively with transmission spectroscopy 14–22 , and its thermal emission has been measured in broad photometric bands 23–26 . These observations disfavor a primordial H 2 /He-dominated atmosphere but cannot conclusively determine whether the planet has a secondary atmosphere 27,28 . Here we report a thermal emission spectrum of the planet obtained by JWST’s NIRCam and MIRI instruments from 4 to 12 μm. The measurements rule out the scenario where the planet is a lava world shrouded by a tenuous atmosphere made of vaporized rock 29–32 , and indicate a bona fide volatile atmosphere likely rich in CO 2 or CO. This atmosphere can be outgassed from and sustained by a magma ocean.

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No thick carbon dioxide atmosphere on the rocky exoplanet TRAPPIST-1 c

A sub-Neptune exoplanet with a low-metallicity methane-depleted atmosphere and Mie-scattering clouds

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Author information, authors and affiliations.

Jet Propulsion Laboratory, California Institute of Technology, Pasadena, CA, USA

Renyu Hu, Aaron Bello-Arufe, Mario Damiano, Markus Scheucher & Apurva V. Oza

Division of Geological and Planetary Sciences, California Institute of Technology, Pasadena, CA, USA

Renyu Hu, Kimberly Paragas & Heather A. Knutson

Department of Astronomy and Astrophysics, The University of Chicago, Chicago, IL, USA

Michael Zhang

SRON Netherlands Institute for Space Research, Leiden, The Netherlands

Mantas Zilinskas & Yamila Miguel

Leiden Observatory, Leiden University, Leiden, The Netherlands

Christiaan van Buchem & Yamila Miguel

Department of Physics and Astronomy, University of New Mexico, Albuquerque, NM, USA

Michael Bess & Diana Dragomir

Department of Astronomy, Stockholm University, Stockholm, Sweden

Jayshil Patel & Alexis Brandeker

Division of Science, National Astronomical Observatory of Japan, 2-21-1 Osawa, Mitaka, Tokyo, Japan

Department of Physics and Astronomy, University College London, Gower Street, London, United Kingdom

Center for Space and Habitability, University of Bern, Bern, Switzerland

Brice-Olivier Demory

Space Research and Planetary Sciences, Physics Institute, University of Bern, Bern, Switzerland

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Hu, R., Bello-Arufe, A., Zhang, M. et al. A secondary atmosphere on the rocky Exoplanet 55 Cancri e. Nature (2024). https://doi.org/10.1038/s41586-024-07432-x

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Gaza Isn’t Root of Biden’s Struggles With Young Voters, Polls Show

Young voters are far more likely than other Americans to support Palestinians. But few cite the conflict as a top source of discontent with the president.

• Share full article

By Charles Homans and Neil Vigdor

• May 6, 2024

Young Americans’ outrage over the Israel-Hamas war has dominated the political conversation for weeks. Democratic and Republican lawmakers have made pilgrimages to Columbia University and other campuses to offer support to demonstrations in solidarity with Gaza or to denounce them, and President Biden addressed the upheavals in remarks on Thursday.

But these headlines are not reflective of young voters’ top concerns this election year, according to recent polls. Surveys taken in recent months show young voters are more likely to sympathize with Palestinians in the conflict, but few of them rank the Israel-Hamas war among their top issues in the 2024 election. Like other voters, young people often put economic concerns at the top of the list.

And while young voters are cooler to Mr. Biden than they were at the same point in 2020, there is little evidence that American support for the Israeli invasion of Gaza is a critical factor in their relative discontent.

“When you have two presidents that have the same stance on one issue, that automatically puts that issue — I hate to say lower down the list, because it’s obviously an important issue, but it doesn’t make it an issue where I’m going to choose Donald Trump over Joe Biden,” said Devon Schwartz, a student at the University of Texas at Austin.

A student of both Muslim and Jewish descent who is active in a campus group promoting interfaith dialogue, Mr. Schwartz, 19, thought the protests at his college, which have drawn police crackdowns , were “a historic moment.” And he said he would have liked the opportunity to vote for a candidate who is “more progressive on Israel” than Mr. Biden in November. But he plans to vote for him anyway.

“I want to see policy changes from Joe Biden,” he said. “I don’t want to vote for Donald Trump and then just see the same exact policies.”

American sympathies in the Israeli-Palestinian conflict have shifted modestly toward Palestinians over the past decade. Although 51 percent of Americans remain more sympathetic toward Israelis, 27 percent now sympathize more with the Palestinian people, up from 12 percent in 2013, according to Gallup .

The shift is substantially generational, most likely reflecting not only changes in the conflict itself, and a rightward turn in Israeli politics, but also a decade in which pro-Palestinian activists have worked to connect the cause to domestic movements in the United States like Black Lives Matter and campaigns to divest from Israel have gained ground on college campuses.

The latest polling from the Pew Research Center finds 18-to-29-year olds three times more likely to sympathize with Palestinians in the conflict than those over 65, and twice as likely as adults as a whole.

“Not necessarily everyone is as fired up about it as we see from those out protesting,” said Laura Silver, the associate director of global research for Pew. “But 18-to-29-year-olds are far and away different from older Americans.”

Recent polls suggest these sympathies have yet to translate into prioritizing the war as a voting issue in 2024.

In the Harvard Institute of Politics’ Youth Poll conducted shortly before the past month’s wave of campus demonstrations and crackdowns, 18-to-29-year-old Americans overwhelmingly faulted Mr. Biden for his handling of the conflict in Gaza, with 76 percent disapproving and 18 percent approving. But only 2 percent of them rated it their top concern in the election, compared with 27 percent who said they were most concerned about economic issues.

In an Economist/YouGov poll taken more recently, in late April, 22 percent of voters aged 18 to 29 listed inflation as their most important issue. Two percent named foreign policy as their top concern. (The poll did not specifically ask about the Israeli-Palestinian conflict.)

“My friends and I, we all are very concerned about the war in the Middle East, and we disagree with the Biden administration’s agenda there,” said Coral Lin, 20, a student at Duke University. She said she had one friend who had voted “uncommitted” in a Democratic primary in protest over the issue.

“But I still know a lot of people who hold that view and still are voting for Biden,” she said, noting that her own concerns about the climate and her belief that Mr. Trump poses a threat to democracy have led her to continue to support Mr. Biden.

Clara Getty, 21, a student at the University of Virginia and a Biden supporter, said she saw parallels with Lyndon B. Johnson’s woes in the 1968 Democratic primary while facing outrage over the Vietnam War — and a cautionary tale. “He made so much progress on domestic issues that I think could’ve greatly benefited from a second term,” she said. “And I think so much is similar for Biden.”

Others argued, however, that even if the Gaza conflict didn’t lead to a mass exodus of young voters to Mr. Trump, it could pose problems for Mr. Biden if young people don’t vote.

“You hear from a lot of people who are just increasingly apathetic about voting for Joe Biden,” said Cameron Driggers, a 19-year-old University of Florida student and member of the youth council of the state Democratic Party.

An Israel divestment campaign organizer on his campus, Mr. Driggers noted that Mr. Biden would need not just votes but youth organizers to win in 2024, including many who had become active in the protest politics around Gaza.

“He continues to basically spit in the face of youth organizers around the country,” he said. “He’s especially enraging the people who turn out votes.”

In a statement, Mia Ehrenberg, a Biden campaign spokeswoman, pointed to the campaign’s investments in its own campus organizers and youth groups, and its intention to “continue to show up and communicate with young voters on the issues they care about,” including climate change, gun laws and student loans.

The Biden administration has recently announced more changes to student loan repayments and Mr. Biden directed his administration to consider reclassifying marijuana as a less serious drug. His campaign promoted his stance on X at exactly 4:20 p.m. on April 20.

Mr. Driggers said he had broadly supported Mr. Biden before the Gaza invasion, citing his steps liberalizing marijuana policies, support for labor rights, and withdrawal of U.S. troops from Afghanistan. But his support had been tested by Gaza.

“I do recognize that Trump is almost certainly going to be worse than Biden on all of these issues,” he said. “But at a certain point, you know, there has to be a line” for Biden. “And I believe he’s close to crossing that.”

Charles Homans is a reporter for The Times and The Times Magazine, covering national politics. More about Charles Homans

Neil Vigdor covers politics for The Times, focusing on voting rights issues and election disinformation. More about Neil Vigdor

Our Coverage of the 2024 Election

Presidential Race

Donald Trump leads President Biden in five crucial battleground states, a new set of polls shows , as young and nonwhite voters express discontent with the president over the economy and the war in Gaza.

With Democratic Senate candidates running well ahead of Biden , the new battleground polling shows a ticket-splitting pattern, Nate Cohn writes .

In an extended riff at a rally in New Jersey, Trump compared migrants to Hannibal Lecte r, the fictional serial killer and cannibal from “The Silence of the Lambs.”

Dodging the Question:  Leading Republicans, including several of Trump’s potential running mates, have refused to say flatly that they will accept the outcome of the election .

West Virginia Senate Race:  Gov. Jim Justice’s companies have long had a reputation for not paying their debts. But that may be catching up to them  as Justice campaigns for a seat in the Senate.

Ohio Senate Race:  Bernie Moreno, the Republican challenging Senator Sherrod Brown, tells a riches-to-rags-to-riches tale. But the reality isn’t so tidy .

Maryland Senate Race:  The Democratic Senate primary between Angela Alsobrooks, the Prince George’s County executive, and Representative David Trone has grown tighter  as they vie to take on Larry Hogan, the popular former two-term Republican governor.