Ukubhala i-eseyi / Indaba: IsiZulu Grade 10 – 12 Essay Guide
Ukubhala i-eseyi / Indaba: IsiZulu Grade 10 – 12 Essay Guide.
Iyini Indaba
Indaba ubhalo oluhlelekile olugxile isihlokweni esisodwa. Lo mbhalo wakhiwa ngezigaba, zonke ezigxile esihlokweni esikhulu.
UKUBHALWA KWENDABA/-ESEYI
Isingeniso:.
Bhala isingeniso esizokwethula ingqikithi yendaba.
Isingeniso sakho kumele sibe sifushane kepha sidle ngokujiya. Lesi sigaba yisona esibeka ngamafuphi ulwazi oluhambisana nesihloko obhala ngaso. Lapha ubeka umfundi wendaba yakho esithombeni ngozokhuluma ngakho ngokwesihloko.
Yethula umbono wakho kabanzi.
Kulesi sigatshana kumele indaba ihleleke ngokwezigaba ezilandelanayo. Yileso naleso sigaba kuba kuhle ukuba sibe nomusho osasihloko ukwehlukanisa umqondo wezigaba. Zama ukuchaza kabanzi umqondongqangi waleso naleso sigaba. Zama ukufaka nezibonelo uma zidingeka ukweseka umqondo wesigaba.
Sebenzisa imisho elekelela ukunikezelana kwezigaba
I-eseyi iyaye igeleze kamnandi uma kuwukuthi kusetshenziswa imisho elekelela ukunikezelana kwezigaba. Kuba umkhuba omuhle uma uxhumanisa izigaba zakho ngobuciko ukuze i-eseyi yakho izohleleka kahle. Kungasetshenziswa amagama afana nalawa alandelayo: Ngakho-ke; kwagcina, kufana, ngaphezu kwalokho…
Phetha ngesigaba esisongayo
Phetha ngokugcizelela umbono wakho ngokwesihloko obhala ngaso. Songa ngokuthi ubeke ukuthi kungani ubona ngale ndlela wena obona ngayo noma uphethe ngokugoqa umqondongqangi wendaba yakho.
Inqubo Yokubhala
Bheka umdwebo owethula inqubo yokubhala imibhalo bese ufunda amanothi angezansi achaza inqubo ngokugcwele:
Zilungiselele ngaphambi kokubhala.
•a ngenhloso yombhalo nezethameli zawo.
Veza izinhlaka zesakhiwo, isitayela nombono ngesihloko.
Thola amaphuzu ahambisana nesihloko, wahlele ngokuwabhala phansi. Yenza amalungiselelo angaba amaphuzu noma umdwebo osalulwembu.
Yakha izinhlaka zokuqala
Sebenzisa ngempumelelo imibono esemqoka nesekelayo etholakale lapho kulungiselwa ukubhala. Bhala indaba noma umbhalo ophelele ulandela amaphuzu owabhale kumalungiselelo. Nquma ngokukhethwa kwamagama anembayo, achazayo nemishwana ezokwenza ukuthi okubhalwayo kucace.
Qikelela ukuthi ithoni nerejista kuhambisana nezethameli kanye nenhloso yombhalo wakho.
Buyekeza, ufundisise ukuze ucacise
Fundisisa lokhu okubhalile ukuthola ukuthi kuyawakha yini umqondo
Lungisa Amaphutha
Hlolisisa umsebenzi wakho ukuze ulungise amaphutha okungaba ukukhethwa kwamagama, izimpawu zokuloba, isipelingi njl.
Yethula umkhiqizo wokugcina
Yiba nomkhiqizo osesigabeni esesikulungele ukufundwa bese uthola imiklomelo/amamaki
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The Zulu Tribe: Historical Significance and Cultural Heritage in South Africa
This essay about the Zulu tribe explores the historical and cultural significance of this group within South Africa. Focusing on the influential figure of Shaka Zulu, it discusses his rise to power and the broader implications for Zulu society, emphasizing themes of resilience, unity, and cultural identity. The narrative also highlights how the traditions and spirit of the Zulu people continue to inspire and influence even in contemporary times, underscoring their lasting impact on both local and national levels.
How it works
In the embrace of Africa, under the expansive southern skies, there lies a story as ancient as the cycles of the mighty Zambezi River. Nestled among the rolling hills and fertile lands of KwaZulu-Natal, the Zulu tribe stands as a symbol of the enduring spirit of a community shaped by historical forces.
At the center of this saga is Shaka Zulu, a towering figure whose presence resounded across the plains like distant thunder. Born into royalty but molded by hardship, Shaka’s rise from an ostracized prince to a revolutionary leader is a tale of resilience and resolve that echoes through history.
However, the narrative of the Zulu people extends beyond the deeds of one individual; it is a rich tapestry created by the lives of many, each adding to the diverse and vibrant fabric of Zulu culture. From the simplest homestead to the most majestic royal court, the principle of ubuntu — the belief in a universal bond that connects all existence — permeates every facet of Zulu society, uniting its members in a shared sense of humanity.
As the Zulu kingdom expanded its reach over the sunlit landscapes of southern Africa, it built alliances, waged conflicts, and made a lasting impact on the terrain. In the midst of battles and the roar of battle cries, a cultural revival emerged. Craftsmen, storytellers, and musicians revitalized ancient traditions, ensuring that the essence of Zulu heritage continued to shine through the ages.
Now, as South Africa marches confidently into the 21st century, the legacy of the Zulu tribe continues to shine as a source of hope and inspiration in a rapidly evolving world. From the vibrant streets of Johannesburg to the secluded hamlets of the Eastern Cape, the spirit of Shaka and his people endures, reminding us of the strength found in resilience, unity, and cultural identity, transcending time and place.
Ultimately, the saga of the Zulu tribe is more than a mere historical account; it is a living, dynamic legacy of the strength and vitality of the human spirit. It serves as a reminder that, regardless of the challenges we encounter, the ties of community, the resilience of traditions, and the force of unity will always illuminate our path, guiding us from the darkest times toward a brighter, more hopeful future.
Cite this page
The Zulu Tribe: Historical Significance and Cultural Heritage in South Africa. (2024, Apr 22). Retrieved from https://papersowl.com/examples/the-zulu-tribe-historical-significance-and-cultural-heritage-in-south-africa/
"The Zulu Tribe: Historical Significance and Cultural Heritage in South Africa." PapersOwl.com , 22 Apr 2024, https://papersowl.com/examples/the-zulu-tribe-historical-significance-and-cultural-heritage-in-south-africa/
PapersOwl.com. (2024). The Zulu Tribe: Historical Significance and Cultural Heritage in South Africa . [Online]. Available at: https://papersowl.com/examples/the-zulu-tribe-historical-significance-and-cultural-heritage-in-south-africa/ [Accessed: 8 Sep. 2024]
"The Zulu Tribe: Historical Significance and Cultural Heritage in South Africa." PapersOwl.com, Apr 22, 2024. Accessed September 8, 2024. https://papersowl.com/examples/the-zulu-tribe-historical-significance-and-cultural-heritage-in-south-africa/
"The Zulu Tribe: Historical Significance and Cultural Heritage in South Africa," PapersOwl.com , 22-Apr-2024. [Online]. Available: https://papersowl.com/examples/the-zulu-tribe-historical-significance-and-cultural-heritage-in-south-africa/. [Accessed: 8-Sep-2024]
PapersOwl.com. (2024). The Zulu Tribe: Historical Significance and Cultural Heritage in South Africa . [Online]. Available at: https://papersowl.com/examples/the-zulu-tribe-historical-significance-and-cultural-heritage-in-south-africa/ [Accessed: 8-Sep-2024]
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Izinhlobo Zezindaba Nezimpawu Zazo IsiZulu Grade 10 – 12
Izinhlobo Zezindaba Nezimpawu Zazo IsiZulu Grade 10 – 12
INDABA ELANDISAYO (Narrative essay Examples)
Kule ndaba ulindeleke ukuba uxoxe ngesigameko esake senzaka kuwe, oke wasibona senzeka komunye noma owaxoxelwa ngaso. Kuyenzeka ubhale indaba oyisusela ekhanda. Lokho siyakuthola kwenzeka kakhulu kubafundi (ezikoleni). Kubalulekile ukuba ubhale indaba oyisusela ekhanda kube yindaba ekholakalayo. Sebenzisa inkathi edlule uma uxoxa indaba.
Kumele umfundi acabange ngalokhu okulandelayo lapho ebhala indaba elandayo:
- Isigaba esiyisingeniso kufanele sibe sifushane sihehe ngokwethula indaba ngamafuphi.
- Indaba elandisayo kufanele ikholakale nakuba kungeyokuziqambela.
- Umuntu ofunda le ndaba kufanele ahlale elangazelele ukuzwa okulandelayo kuze kube sekugcineni.
- Ukulanda okuyimpumelelo kugqamisa ngokusobala imizwa, efana neyokubona, eyokuzwa, eyokunambitha, eyokuhogela naleyo yokuthinta.
- Indaba enesiphetho esingajwayelekile iba nesasasa kunaleyo enesiphetho esisobala futhi esilindelekile.
Ukube Ngangazi Ngabe… (Narrative Essay Topic)
Ukube ngangazi ngabe angivumelanga ukuhluthuka kwenhliziyo ngize ngenze into enje. Kuthe mhla zingama- 20 kuNhlangulana ngonyaka wezi-2020 ngangizihlalele endlini yokufundela engasesandleni sokunxele uma ungena ngesango elingenela eNyuvesi yakwaZulu. Kwakhala ucingo olwaluqhamuka ekhaya lungibikela ngokugula kukamama ongizalayo intombi yaseMaChunwinini okungaqondakali.
Ngezwa kuduma ikhanda kwaba sengathi ngilele ngiyaphupha. Kwaba nzima ngalolo suku ngoba ngangingenayo ngisho indibilishi yokugibela ibhasi elibheke eMatuba ngangizolikhokhela ngoThoko yini. Ngezwa kuxega amadolo, ngafikelwa yinzululwane, ngavele ngahlala phansi. Ngazama ukuthatha umakhalekhukhwini wokushayela uBheka umngani wami owayesavakashele ngasedolobheni eMpangeni. Phela lapha eNyuvesi ngenye indawo. Umuntu wenza lokho athanda ukukwenza ngesikhathi asithandayo angakhuzwa muntu. Nami ngangizama ukufunda ngoba ngiqhutshwa yilezi zindlu zasekhaya ezigcwele igceke okwakusafanele ngizilungise.
Ngenhlanhla uBheka wabe esebambe itekisi elibuyayo ngenkathi ethola ucingo lwami. Yayisizofika emasangweni enyuvesi itekisi wehla maqede wanikela lapho engabe ngihlezi khona. Ngamlandisa ngocingo oluvela ekhaya wabe esenginikeza imadlana yokugcina eyayisele ngenkathi ethenga edolobheni. Ngasukuma
Microsoft Word – IsiZulu 17:11.docx
ngaqoqa izintwana engangizozidinga amabombo ngawabhekisa esiteshini eMpangeni nokuyilapho okugitshelwa khona amatekisi namabhasi. Ngenhlanhla ngalithola ibhasi lokugcina elibhalwe ukuthi Zungu Motor Service, leli yibhasi elalihamba lize liyolala kwaNongoma. Lashosholoza njalo ledlula eNseleni laze liyodlula kwaMbonambi. Kwathi kushaya ihora lesi-6 ntambama labe lingena edolobheni eMtuba.
Ngacela umshayeli ukuthi angishiye emgwaqeni omkhulu ngoba kwase kuhlwile ngingeke ngisazithola izimoto ezidlula eNkodibe zilibhekise ngaseMayini yamalahle. Umuzi wakithi wakhe eMachibini ngaphansi kwentaba iThokazi. Ngehla, ngalibashuza ngezinyawo ngaba nenhlanhla yokuthola iveni elalivuleke phezulu elangehlisa ngaphansi kwentaba. Ngawela umfula owawunamanzi angemaningi kakhulu kwazise belikade liyidliva imvula. Ngathi nje ngisaqala intaba leyo ngethuswa ukuqhuma kwesililo okwezwakala maqedane kwabanda kwamancane. Ngase ngizihudula nangenkathi ngizama ukuhamba ngisheshe sekuxega namadolo.
Angivunyelwanga ukungena endlini lapho ayeselele khona okaMacingwane. Ngadonswa ngubabekazi wangihola njalo wayongifaka elawini lami. Ngasikhihla esikaNandi ngomama ongasezukungibona sengigqoka ijazi lemfundo. Bangilandisa ukuthi umama kade esenenkinga yokuphefumula ekhala ngekhanda ejuluka ekhishwa nayisisu. Ubengasakuthandisisi ukudla ethi kumnukela kabi kuvele kuthi akabuyise. Babemzama ngokumbilisela umsuzwane. Amazwi akhe okugcina wabiza uMaNtombela okungumakhelwane wethu oyinesi esibhedlela kwaHlabisa kwaba ukuphangalala kwakhe njalo.
Ngenkathi kusuka isidumo umndeni wonke wathi mbo endlini lapho kushonele khona umama. Babezigingqa phansi naphezu kwakhe umta kaMaCingwane. Pho wayesabona yini ngoba wayesehambile. Lathi lishona elangakusasa base bebika imiphimbo ebuhlungu namakhanda aqaqambayo bonke lapha ekhaya. Kwaqala uthunjana wakwethu wajuluka wancisheka umoya akwabe kusaphefumuleka, sabathe siyazama kwanhlanga zimuka nomoya. Kwafika i-ambulensi ngemuva kwendaba wayesehambile emhlabeni umtakababa. Ayihambanga ilambatha yayisithwele amalunga omndeni ayesezibhonqa.
Ngakhumbula ukuthi kuthiwa umama ubize uMaNtombela okungumakhelwane wethu. Ngalinda lashona maqedane ngawokhela ngomlilo umuzi wonke akusindanga noyedwa. Njengoba ngiseselini nje, ngidonsa iminyaka engamashumi amathathu. Sengibona ezindabeni ukuthi umndeni wakithi kutholakale ukuthi ubhuqabhuqwe yigciwane le khorona ngemuva kokwenziwa kocwaningo lwezidumbu.
INDABA ECHAZAYO (Descriptive essay)
Kule ndaba, mfundi chaza isimo esithile, umuntu othile noma indawo ethile. Njengoba isihloko sisho, kumele usebenzise amagama achazayo kule ndaba. Ngale kwalokho usebenzisa kakhulu inkathi yamanje.
Mfundi cabanga ngalokhu okulandelayo lapho ubhala indaba echazayo:
- Qikelele ukuthi ukhetha isihloko osazi kahle. Isizathu ukuthi kulukhuni ukuchaza into ungenalo ulwazi oluphelele ngayo.
- Khetha ngokucophelela amagama nezimo zokukhuluma.
- Amagama asetshenziswa awakhe isithombe esikhanya bha.
- Ungasebenzisa imifanekisomqondo yokubona, yokuhogela, yokuzwa, yokunambitha kanye neyokuthinta ukuze ikulekelele ukwenza okuchazayo kukhanye bha.
Isibonelo sendaba echazayo
Umyalelo Bhala indaba ngesihloko esithi: Impumelelo Ilele Ekubambisaneni
Amalungiselelo: Isingeniso: Amasongo akhala emabili Umzimba:
- Kuhlonishwana kabili.
- Ibaluleke ngani inhlonipho?
- Ukubambisana kubafundi nothisha.
- Ukubambisana kubafundi nabazali.
- Ukubambisana kwesikole nesigungu saso.
- Ukubambisana kwesikole nomphakathi wonke. Isiphetho: isikole esiphumelelayo yileso esinokubambisano.
Amasongo Akhala Emabili Kule ndaba ngizochaza ngobuhle bokubambisana nokusebenzisana kahle ukuze kube nempumelelo. Izandla ziyagezana, okukhomba lona njalo ubambiswano. Lokhu ngizokubhekisa kakhulu ezikoleni eziphumelelayo. Woza nendlebe ngize nendaba.
IsiZulu sithi kuhlonishwana kabili, umfundi kufanele amazise uthisha njengomsiza wakhe ezifundweni nasenhlalweni nje. Esikoleni abafundi kumele babe ngabafundi ngokuphelele futhi kungangabazeki lokho. Uthisha naye akafundise abambisane nabafundi ngokuphelele. Ukubambisana phakathi kukathisha nomfundi akungabazisi ukuthi kungathela izithelo ezinhle. Kubalulekile ukuthi umfundi nothisha babambisane emfundweni futhi bazimisele ngeqhaza abalibambile.
Abafundi bebodwa nabo kumele babambisane ekufundeni. Ukuhloniphana kwabo bebodwa kwenza ukuthi babe nokwazisana nokwethembana. Ukwazisana kuholela ekuthini balekelelane, ekufundeni kwabo. Babambisana njengamalunga omndeni, kungabi bikho obukela omunye phansi. Esikoleni yilapho kufanele khona ukuthi kukhuthazwe ukubambisana nokwazisana ngoba phela isiZulu sithi libunjwa liseva. Uma umuntu engafundanga ukubambisana nokusizana nabanye esemncane, kuba bukhuni satshe uma kuthiwa akenze njalo esemdala.
Singebashiye ngaphandle abazali ngoba nabo baneqhaza elikhulu entuthukweni yesikole. Abafundi basuka kubazali beya esikoleni. Abazali banethemba elikhulu lokuthi abantwana babo bangenza okungcono ukukhuphula izinga lempilo yabo. Kufanele abazali bazi ukuthi nabo baneqhaza elikhulu okufanele balibambe ekuphumeleleni kwezingane zabo. Abangabeki lonke ithemba labo kothisha. Kepha kufanela babambisane nothisha kanye nezingane zabo. Abazali kumele balandelele ukuthi izingane ziwenza kahle yini umsebenzi wesikole. Abanye abazali bayakwazi nokulekelela umfundi ekukhetheni umkhakha okufanele awufundele ngokubheka amakhono umfundi anawo.
Ukubambisana kwesikole nesigungu sesikole kusiza kakhulu ekusithuthukiseni isikole kuyo yonke imikhakha. Isikole esinesigungu esisinakayo siba namagumbi okufundela enele, izinsizakufunda ezenele, ukuvikeleka okufanele, kwesinye isikhathi size sibheke nokuthi othisha benele na. Uma kunesidingo kuze kuqashwe uthisha ozobambisa, ngoba bekhathalela isikole, nokuthi kungabi bikho izingane ezizohlala zingafundi. Uthishanhloko uyena odala ukubambisana phakathi kwesikole nesigungu sesikole. Lokhu kwenza ukuthi kube khona ukuxhumana okuhle esikoleni kusuka kuthishanhloko, othisha nabafundi.
Othisha nabo kumele bazinike ithuba lokuxoxisana nabazali babafundi. Lokho kubambisana kwabo bobabili kuyasiza ngoba bagcina sebemazi kangcono umfundi. Uthisha uthola zonke izingqinamba umfundi abhekene nazo. Kanjalo nomzali uyazithola izingqinamba ezibhekene nengane yakhe esikoleni. Lokhu kugcina kubasiza ekutholeni isisombululo sezinkinga abanazo ngomfundi. Leso sisombululo futhi asimcindezeli umfundi.
Umphakathi owakhele isikole nawo ubalulekile ngoba noma ungashongo lutho kodwa uneso elibanzi esikoleni. Ake ucabange nje isikole esisepulazini kodwa singasifundisi isifundo sezolimo. Lokho kungasho ukuthi izingane zaleyo ndawo angeke zikwazi ukuthuthukisa ezolimo ekubeni zibe ziphila ngakho ukulima. Umphakathi ubhekelela ukuthi othisha bangahlukumezeki. Umphakathi uyaziqhenya ngesikole sasendaweni uma senza kahle, ikakhulukazi uma sinemiphumela emihle. Amalunga omphakathi angomacaphuna kusale awenqeni ukuthi anikele ngemali ukuxhasa isikole esisebenza kahle.
Impumelelo yesikole iba sekubambisaneni kwazo zonke izinhlaka ezisesikoleni. Ukubambisana yikhona okuchumisa isikole. (Amagama =390)
INDABA ENINGAYO NOMA ECABANGISISAYO (Reflective essay)
Kule ndaba ucabanga ngombono ubuye unikeze impendulo yakho. Kumele ujeqeze emuva esigamekweni esike senzeka. Beka imibono yakho ngokwenzekile, acacise okuhle namaphutha bese wenza izincomo ngokuthi kufanele kwenziwe njani ukuguqula isimo salokho ngokuzwayo.
Beka uvo lwakho ngesihloko esithile. Akusho ukuthi akushoyo kuliqiniso kepha yilokho akucabangayo ngabantu, ngesintu noma ngempilo nje. Lokho akubekayo kuhle kusekelwe ngamaqiniso ukuze kungamdini lowo ozofunda indaba. Indaba enje ingaveza ukujula komqondo wombhali futhi abaningi bayithatha njengeqiniso langempela.
Mfundi nakhu okulindeleke kuwe uma ubhala indaba eningayo
- Indaba eningayo yenganyelwa yinto noma abantu.
- Imizwa nokuthatheka kwenhliziyo kubamba iqhaza elibalulekile kakhulu kule ndaba.
- Ingxenye enkulu yendaba ingaba ngechazayo. Lokhu kuchaza kufanele kukhanye futhi kuveze imizwa kanye nenkumbulo yomlobi lowo.
- Imibono/imicabango eveziwe kufanele yembule ubuqiniso kanye neqhaza elibanjwa umlobi. Isibonelo sesihloko sendaba eningayo/Ecabangisisayo: Ukukhuliswa Kwakhe Kube Nomthelela Wokuhlukumeza Abanye Abafundi Amalungiselelo Isingeniso: Indlela yokukhuliswa ingakwakha noma ikulimaze empilweni.
- Ukukhuliswa okungenalo uthando nobuntu.
- Umphumela wokungakhuliswa kahle.
- Umthelela wokukhuliswa ngokungeyikho.
Okungenziwa ukuvuselela ubuntu nokuvikela abangenawo amandla.
INDABA EQHATHANISAYO (Discursive essay)
Le ndaba ihlobene kakhulu nendaba edaza inkani. Okufanayo ukuthi kuzo zombili lezi zinhlobo ubeka imibono yakho. Umehluko okhona ukuthi endabeni eqhathanisayo kulindeleke ukuba ubhale ngezinhlangothi zombili. Kulindeke ukuba uveze ubuhle kanye nobubi, ugxeke uphinde uncome lokho oxoxa ngakho. Okumnandi ngalolu hlobo lwendaba ukuthi ushiyela kumfundi wendaba ukuba azithathele yena isinqumo ukuthi yiluphi uhlangothi alibona lingcono kunolunye.
- Veze izinhlangothi ezimbili eziqophisanayo ngokulandela, okungaba ububi kanye nobuhle bento ethile.
- Yethula izinhlangothi ezimbili esingenisweni sendaba obhala ngayo.
- Bhala ukuthi uzokwethula kanjani lokhu kuqophisana okuveze esingenisweni. Okujwayelekile ukuba usho ukuthi uzoqala ngamaphuzu avuna noma atusa lokho obhala ngakho kulandele ukuphikisa noma ugxeka lokho okhuluma ngakho.
- Esiphethweni kulindeleke ukuthi wena ukhetha luphi uhlangothi kulezi zindaba.
Isibonelo sendaba eqhathanisayo
Ubuhle Nobungozi Bokuwina Imali Eningi Kakhulu.
Izimpendulo zingathinta amaphuzu alandelayo:
Isingeniso:
Ukuhlukana kwemibono yabantu
- Ungakwazi ukuthenga yonke into oyifunayo noyidingayo.
- Ungasiza umndeni kanye nabanye abantu.
- Ungahlonishwa ngabanye abantu. Ubungozi:
- Ungahlaselwa yizigebengu.
- Ungaba nezitha eziningi.
Ungangakwazi ukuphila kahle nabanye abantu. (Nokunye okuhambisana nesihloko.)
Ukusonga indaba yakho ngamaphuzu ngemisho eqoqa yonke indaba. Ukuveza imibono nona iziyalo.
INDABA EDAZA INKANI (Argumentative essay)
Kule ndaba edaza inkani mfundi qala ngokukhetha uhlangothi ovumelana nalo esihlokweni obhala ngaso. Ungavumelana noma uphikisane nesihloko.
• Yethula esingenisweni uhlangothi olulodwa ozogxila kulo. Emzimbeni wendaba yenaba ngamaphuzu asekela uhlangothi olukhethile esingenisweni.
• Cacisa esiphethweni ohlangothini olukheni.
Isibonelo sendaba edaza inkani
Isifo Esingiphethe Siyimfihlo Yami
1. Amalungiselelo/ uhlaka (uma umfundi ephikisana nesihloko)
Isingeniso : Isethulo
Ukuphikisana nesihloko.
- Ukufihla isifo esikuphethe kwenza ungakutholi ukwesekwa.
- Ulahlekelwa usizo obungaluthola.
- Ukugula kwakho kuba nomthelela kwabanye abantu.
- Ukuqinisa abanye abagulayo. Isiphetho : Songa ngokugxeka ukufihla ukugula kwakho.
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History Grade 10 - Topic 4 Essay Questions and Answers
Shaka Zulu Legacy
Essay questions on Shaka Zulu’s legacy will be asked as 8-mark questions where students have to use sources to answer the question. The following article will discuss the major points of the question and refer to supporting evidence for these points.
TIP: See our technical skills pack on answering source-based paragraphs.
The above statue portraying Shaka Zulu was removed in 2010, due to difference in opinion about the portrayal of Shaka Zulu. [1] Discuss the legacy of Shaka Zulu by explaining ways in which he has been portrayed, and why he has been portrayed this way.
How has Shaka been remembered?
A myth and legacy around Shaka Zulu emerged in the early 19th Century in South Africa. It was initially believed that Shaka was the main cause of the Mfecane. [2] This has since been debated by historians, who claim that Shaka was one of many leaders that played a role in influencing South Africa during this time. This discussion shall look at different portrayals of Shaka and why he was depicted in this way.
TIP: Questions on Shaka and the Mfecane are examinable. See additional article on the historiography of the Mfecane.
How Shaka has been portrayed?
The late Winston S. Churchill , former Prime Minister of the United Kingdom, once stated that, “History is written by victors.” [3] A victor is a winner and by incorporating only the winner’s interpretation into history it leads to biased representation of history. One see’s traces of the victor’s history in common portrayals of Shaka Zulu : [4]
- Some historians portray Shaka as a “military genius” who consolidated a powerful Zulu military and society resulting in the defeat of other chiefdoms. [5] Shaka was obsessed with military tactics and employed new techniques on the battlefield that allowed for the defeat of rival kingdoms.
- Shaka is also portrayed as a cruel tyrant who caused the destruction and misery of African societies during the Mfecane as he had firm control over his subjects. [6] Shaka would order the execution of those who he deemed a threat or disloyal to him or the Zulu kingdom.
- Shaka is also portrayed as a nation builder and an admirable leader who consolidated and strengthened the Zulu nation. [7]
Information or knowledge on Shaka comes from different types of sources. Historical research methodology requires that the reliability of sources has to be assessed. Questions of who produced the sources and why sources were produced can give one a better understanding of the angle taken in the information’s portrayal.
The Military Genius
Oral history and praise poems portray Shaka as a “military genius.” Here is an extract from a praise poem titled Shaka: [8]
“Dlungwana son of Ndaba! Ferocious one of the Mbelebele brigade, Who raged among the large kraals, So that until dawn the huts were being turned upside down. He who is famous without effort, son of Menzi, He who beats but is not beaten, unlike water, Axe that surpasses other axes in sharpness; Shaka, I fear to say he is Shaka, Shaka, he is the chief of the Mashobas. He of the shrill whistle, the lion; He who armed in the forest, who is like a madman, The madman who is in full view of the men. He who trudged wearily the plain going to Mfene; The voracious one of Senzangakhona, Spear that is red even on the handle… The attacker has been long attacking them: He attacked Phungashe of the Buthelezi clan, He attacked Sondaba of Mthanda as he sat in council, He attacked Macingwane at Ngonyameni, He attacked Mangcengeza of the Mbatha clan, He attacked Dladlama of the Majolas, He attacked Nxaba son of Mbhekane, He attacked Gambushe in Pondoland, He attacked Faku in Pondoland.”
In African societies, oral tradition was the main way to pass on information where speaking about history would passed down from one generation to the next. [9] Praise poems or izibongo, a Zulu word referring to praises intoned in honour of a person, are generally long. Oral tradition has accumulated accounts of people who lived through the events or who heard of these events. The following quote comes from an interview in 1903 that a Natal administrator, James Stuart, had with Jantshika Nongila whose father was a spy for Shaka : [10]
“At Dukuza, while Tshaka was sitting in company, he pointed to the cattle in the kraal and said, “No ordinary man will inherit those cattle; none but a great man will get them. The day I die the country will be overrun by locusts; it will be ruled by white men. The stars will be bright in the sky. While I am still taking care of you.”
The Cruel Tyrant
Accounts which portrayed Shaka as a cruel and bloodthirsty tyrant were based on written accounts. The only written accounts of Shaka produced during his lifetime were by British traders who visited the Zulu kingdom in the 1820s. Lots of historians based their views of Shaka on the diary of Francis Fynn, a British trader. [11] The credibility of the source is problematic as the diary did not provide an accurate daily account, but was written down from what Fynn could still remember. In addition, the British trader called Nathaniel Isaacs encouraged Fynn to write negatively about Dingane and Shaka . In a letter addressed Fynn, Isaacs said: [12]
“Make them seem as bloodthirsty as you can, and try to give an estimation of the number of people they have murdered during their reign.”
The Nation Builder
The negative depictions of Shaka by British traders were not the only colonial written records, but there were also colonial administrators in Nata l who portrayed Shaka as a nation builder. [13] In the early 1900s a Natal administrator, James Stuart, collected many oral testimonies from people who heard of stories of Shaka . For example, in 1903, Stuart interviewed Jantshika Nongila, the son of Shaka’s spy. [14] The following extract comes from original documents written by Stuart from the interviews he conducted and these original documents are currently held in the Killie Campbell Africana Library in Durban: [15]
“Almost at the same time as that of Napoleon in Europe, the career of Shaka in South Africa, instead of being full of failure, met with success and that in a truly remarkable manner. Beginning with a small and little known tribe he by degrees lifted it together with many surrounding tribes within a five hundred mile radius into becoming a great nation.”
During the twentieth century written records were produced by Zulu leaders who admired Shaka’s leadership skills. [16] The former African National Congress (ANC) Leader, Albert Luthuli , wrote of Shaka in his autobiography, “Let My People Go”. [17] Luthuli wrote of Shaka as a formidable leader, but also as a leader who displayed dangerous characteristics as a dictator.
Why was Shaka portrayed in this way?
Different sources provide different perspectives and theories of Shaka’s role and influence as a leader of the Zulu kingdom . Sources display bias when they focus on one aspect of Shaka , either as a nation builder or a cruel tyrant. [18] Sources that depict Shaka as a cruel tyrant have dominated the historical narrative of the Zulu leader. These sources also place a lot of emphasis on the traditional view that Shaka Zulu was one of the main causes for the Mfecane. [19] However, from the 1980s many historians rejected the one-sided view of Shaka as merely a bloodthirsty tyrant, but placed more emphasis on his positive role as a Zulu leader.
Remember that one has to ask who and why a source was produced. Negative portrayals of Shaka by British colonial traders were written when the British saw him as a threat to their colonial influence in Natal . [20] By portraying Shaka as a threat, it could justify their subjugation of the Zulu kingdom . However, by the early 1900s Shaka had long passed on and was no longer a threat to the British colony. [21] In the early 1900s the Natal administrator, James Stuart, wanted to produce accounts of Shaka as a proficient administrator, because he wanted to provide evidence to the British colony of good African administrators so that African leaders could administer areas reserved for African land use. [22] Thus, the pool of information about Shaka provided more positive accounts of his leadership. From the 1980s, more historians rejected the biased notion of Shaka as a bloodthirsty tyrant, but have integrated different perspectives which acknowledge his intelligible leadership, without ignoring his dictatorial tendencies. [23]
This content was originally produced for the SAHO classroom by Ilse Brookes, Amber Fox-Martin & Simone van der Colff
[1] C. Ndasilo. “King Shaka statue still causing trouble”. News24. 23 August 2013. Available at: https://www.news24.com/news24/Travel/South-Africa/King-Shaka-statue-still-causing-trouble-20130823
Accessed 15 October 2020.
[2] J. Wright. “Political Mythology and the Making of Natal’s Mfecane,” Canadian Journal of African Studies. (23), (2), 1989. p. 272.
[3] History News Network. “The History of “History is Written by the Victors,” available at: https://historynewsnetwork.org/article/173752 . [online] Accessed 25 November 2020.
[4] N. Worden, J. Bottaro, P. Visser, P. “In Search of History: Grade 10 Learner’s Book”.
[8] Ibid.”.
[9] SA History Online, “Oral Tradition and indigenous knowledge.”[online] Available at: https://www.sahistory.org.za/article/oral-tradition-and-indigenous-knowledge . Accessed 25 November 2020.
[10] Testimony from the James Stuart Archive. Available at: https://fhya.org/baleka-ka-mpitikakazi-testimony-from-the-james-stuart-archive-of-recorded-oral-evidence-relating-to-the-history-of-the-zulu-and-neighbouring-peoples-volume-1-ant-lyl [online]. Accessed 25 November 2020.
[11] H.F. Fynn. D. McK. Malcolm, J. Stuart. (eds.). The Diary of Henry Francis Fynn. Compiled from Original Sources . (Shuter & Shooter: Pietermaritzburg, 1950.)
[12] N. Worden, J. Bottaro, P. Visser, P. “In Search of History: Grade 10 Learner’s Book”.
[14] Testimony from the James Stuart Archive. Available at: https://fhya.org/baleka-ka-mpitikakazi-testimony-from-the-james-stuart-archive-of-recorded-oral-evidence-relating-to-the-history-of-the-zulu-and-neighbouring-peoples-volume-1-ant-lyl [online]. Accessed 25 November 2020.
[15] N. Worden, J. Bottaro, P. Visser, P. “In Search of History: Grade 10 Learner’s Book”.
[17] A. Luthuli. Let My People Go. (Mafube: Tafelberg, 1960).
[18] N. Worden, J. Bottaro, P. Visser, P. “In Search of History: Grade 10 Learner’s Book”.
[19] J. Wright. “Political Mythology and the Making of Natal’s Mfecane,” Canadian Journal of African Studies. (23), (2), 1989. p. 272.
[20] N. Worden, J. Bottaro, P. Visser, P. “In Search of History: Grade 10 Learner’s Book”.
[22] Testimony from the James Stuart Archive. Available at: https://fhya.org/baleka-ka-mpitikakazi-testimony-from-the-james-stuart-archive-of-recorded-oral-evidence-relating-to-the-history-of-the-zulu-and-neighbouring-peoples-volume-1-ant-lyl [online]. Accessed 25 November 2020.
[23] J. Wright. “Political Mythology and the Making of Natal’s Mfecane,” Canadian Journal of African Studies. (23), (2), 1989. p. 272.
- Henry Francis, F. Stuart, J. & McK. Malcolm D. (eds.). The Diary of Henry Francis Fynn. Compiled from Original Sources . Pietermaritzburg: Shuter & Shooter, 1950.
- History News Network. “The History of “History is Written by the Victors,” available at: https://historynewsnetwork.org/article/173752 . [online] Accessed 25 November 2020.
- Luthuli A. Let My People Go. Mafube. Tafelberg, 1960.
- SA History Online, “Oral Tradition and indigenous knowledge.”[online] Available at: https://www.sahistory.org.za/article/oral-tradition-and-indigenous-knowledge . Accessed 25 November 2020.
- SA History Online, “The Mfecane.”[online] Available at: Insert link. Accessed tbc.
- Testimony from the James Stuart Archive. Available at: https://fhya.org/baleka-ka-mpitikakazi-testimony-from-the-james-stuart-archive-of-recorded-oral-evidence-relating-to-the-history-of-the-zulu-and-neighbouring-peoples-volume-1-ant-lyl [online]. Accessed 25 November 2020.
- Wright, J. “Political Mythology and the Making of Natal’s Mfecane,” Canadian Journal of African Studies. (23), (2), 1989.
- Worden, N., Bottaro, J. Visser, P. “In Search of History: Grade 10 Learner’s Book”.
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Anglo-Zulu 1879 War Analysis Essay
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The Zulu kingdom was created by Shaka Kasenzagakhana. It lasted about six decades until it met with the might of the imperial British Empire. It took about six months for the kingdom to be completely shattered which required a complete military campaign, the Anglo-Zulu war of 1879. The Zulu nation had been invaded by Voortrekkers and up to the time it was subdued by the British, it had fought numerous battles and even when the Zulu finally lost to the British, they had won the same battles against them, testifying to the strength of the Zulu army.
The full campaign of the British army involved 3 invading columns. The central column was almost completely uninhibited at the battle of Isandlwana in a battle viewed as a great military disaster for the British. The British redcoats under lord Chelmsford had expected the hit and run tactics that Lord Chelmsford had experienced in other African countries. Chelmsford accompanied the central column as they advanced into Zululand and crossed the Tugelo River at Forke’s drift.
The supplies for the entire column were carried in ox carts, pulled by about 20 oxen. The pace was slow due to the hilly nature of the country, the absence of roads, and because a lot of time had to be spent feeding and caring for the oxen. In addition, it was necessary to picket hilltops and scout the country for Zulus in ambush. The wetness due to heavy rain caused risks to swell making progress when slaves (www.britishbattes.com/zulu-war lisandarkra.htm)
Chelmsford decided to head for Isandlwana a hill that resembles a sphinx. Against advice, Lord Chelmsford camped along the hill’s slopes. Major Dartnell in his reconnaissance of the direction of advance of the British army met with the Zulu army and due to their strength he could not disengage until the following day, 22 nd January 1879 (Knight, 1992).
Upon receiving Dartnell’s intelligence, Chelmsford decided to advance to defeat the Zulu in a great battle with a great force of the British army. Chelmsford advanced to meet Dartnell but found that the Zulu had disappeared. The first battalion of the 24 th foot had been left in the camp and colonel Danford had been ordered to take his column to reinforce the camp.
The Zulus had bypassed Chelmsford and advanced to Isandlwana when Chelmsford received news of a threat to the camp, he ordered Colonel Pulleine to break camp. Conolel Dunford went in search of the Zulu warriors, whom he found unexpectedly in a fold in the ground. The sudden appearance of colonel Dunford and his troops forced the Zulu army to respond immediately by forming as much as they could, their traditional form of assault, the left horn, the central chest of the attack, and the right horn.
The main Zulu frontal assault appeared over the ridge causing some of the companies to withdraw as they paused to fire. The horns of the Zulu posed a greater danger to the British line as they found the end of the British line and enveloped it. The companies of the 24 th and NNI could not prevent this envelopment and Dunford men on the right flank ran out of ammunition and had to go back to camp leaving the right flank open. The Zulu chiefs grabbed the opportunity and encouraged the chest warriors to revamp their attack leading to the British troops falling back on the encampment.
As the lives broke up, the British soldiers formed groups that fought Zulus until they had no more ammunition. Many men were caught at the Tuget River, It is possible that natives from Natal; came to the river and killed British soldiers. Most of the soldiers who survived were those on horseback. In total the battle resulted in the death of 52 British officers and 806 non-commissioned officers and 471 Africans who were fighting for the British. Among the Zulu, about 2000 of them died both on the field and from wounds sustained in battle. The Zulu also got an estimated 1000 rifles and the whole reserve ammunition supply of the column. The British army had an initial force of 1200 men while the Zulus were around 12000. They were armed with “the breach loading single short Martini Henry rifle and bayonet”.
The regiments of the Zulu warriors were formed by age with shield and stabbing spear (the assegai) as the main equipment. The military strategy employed by the Zulu was the Horns of the beast’ devised by Shaka. The frontal assault was delivered by the main body of the army; the horns spread out and delivered the second attack in the enemy’s rear or the sides which often was fatal. The Zulu king, Cetshwayo had brought firearms so by the time war broke out the Zulus had many muskets and rifles but of poor quality and the Zulu had poor skills in their use.
The impression one gets from reading Churchill’s account of the battle of Omdurman is that the African armies were easy to vanquish. This, as shown by the initial defeat of the British in the Anglo-Zulu war was quite the opposite. This can be mainly attributed to the military strategy of the Zulu and also the fact that lord Chelmsford had little familiarity with the technique of the Zulu.
Though the early campaigns against the Zulu went wrong the British eventually won the war. The defeat at Isandlwana led the British soldiers to perceive the Zulu army in a different light.
The British soldiers began to view them as a disciplined, army with controlled savagery rather than a group of part-time soldiers who were herdsmen. This defeat, however, ensured that the Zulu kingdom would be eventually destroyed. The Zulu had no real defense against the retaliation of the British who had amassed firepower and had professional British soldiers while they (the Zulu) had the stabbing spear as their primary tool of offense and defense.
The success at Isandlwana caused the Zulu army to be exhausted and as such Cetshwayo could not mount a counteroffensive into Natal. This provided lord Chelmsford with an opportunity to regroup. The empire provided South Africa with British troops and Chelmsford ordered the march of a column to aid Colonel Pearson’s men at Eshowe who had been besieged for three months. The column was ordered to make a diversionary attack at a Zulu stronghold, Hlobane Mountain. They however had to scatter because of the unexpected arrival of the main Zulu army. The following day the Zulu army attacked the camp at Khambula but was defeated. The two defeats of the Zulu army in different parts of the country within a short period led to demoralization within the Zulu army. Chelmsford organized his forces and pressed on towards Ulundi where they arrived towards the end of June. Ulundi was forced and the King fled but was later captured and exiled in Cape Town. The defeat at Ulundi marked the end of the war and Zululand was divided into thirteen administrative areas under pro-British chiefs. This led to years of civil war, a strategy of the British.
The British through unwarranted acts of aggression provoked the Anglo-Zulu war. In the 1840s Natal, a British colony was established. It bordered the southern parts of Zululand. The British however continued to move forward to consolidate control of all the British colonies in the region and bring the Boer republics and other African groups under British control.
The overall goal was the implementation of economic development. According to Sir Henry Bartle Frere, British High Commissions in South Africa, Zululand threatened this policy. He, therefore, started a quarrel assuming that the Zulu army would be easily trampled by the mightier British Imperial army.
The war initially did not go well for the British because they underestimated the Zulu army. The army was brave and highly organized and outmaneuvered and outfought the British army. They also had significantly high numbers than their opponents. There’s, however, a brief victory was. The British had superior firearms and ammunition. In addition, they could regroup faster than the Zulu army. The provisioning system of the British army was much advanced than that of the Zulu (Knight, 1999).
Though the technique of the Zulu worked in Isandlwana, it sometimes failed to work like in Khambula and Ulindi and other previous battles with the Boers. When the frontal assault experienced a shattering attack, many times the reserve attack would be unable to do anything constructive. For example the Zulu after becoming exhausted against British firepower in Khambula, there were very few Zulu reserves available to provide a significant defense. Their traditional formation though a great strength was also a great area of weakness especially in the face of concentrated firepower. Commanding and controlling the army was especially difficult when the horns and chests were in motion. The Zulu also made errors in strategy because they did not take advantage of their mobility by attempting to attack British supply lines or the British rear area of Natal (Knight, 1999).
The greatest assets of the Zulu army, morale unit leadership, numbers, and mobility helped them in various encounters with the British but overall were not sufficient to win the war. The setting up of fortifications by the British empowered them further which led to great losses when the Zulu attacked well-defended camps (Knight, 1999).
The honor was also a motivating factor for the Zulu army. This was tied to morale and discipline. During the battle at Isandlwana, the advance of the Zulu was weakened by the British bullets and artillery but the regimental izindura shouted from the mountain proclaiming to the warriors that the king had sent them to fight not to run away. Thus reminded the regiments that were encircling stayed in place and continued to fight the British until they could advance. Here the values of the Zulu contributed to helping them win.
Their values, however, also lead to their defeat. They believed so much in Shaka’s traditional formation that they did not think to change it even when it had failed them in previous battles like those against the Boers where their assaults were constantly broken up (Knight, 1999). In addition, even when they had the opportunity to do so the Zulu failed to adopt the use of firearms so that they could adjust to the new threat of firearms hence their defeat by the Britsh (Knight, 199).
The Zulu treatment of prisoners and civilians who collaborated with the British was cruel. Many times they took rifles away from the prisoners and would cut them to pieces. They would ‘debowel’ their warriors after the war to release their spirits.
The war had the effect of disheartening Zulu civilians so much that they eventually submitted to British rule. Many young men were lost who could have participated in other socio-economic activities within the Zulu kingdom. At the time of the war in Ulundi, most of the Zulu had had enough of fighting and desired peace more than anything and to resume their normal lives. A newspaper correspondent is reported as stating, “By deprivations of all kinds the Zulu must feel the miseries of war and nothing will bring to home to them the horrors of war better than being deprived of the shelter of huts in cold nights. Fire, sword and rifle must never rest, day or night to ensure every Zulu man, woman or child at last cry for peace.” (Laband, 2006). This was a description of methods employed by the British 1 st battalion to bring the non-combatants to submission. They repeatedly burnt mini and amakhanda (homestead groups) of the Zulu civilians and drove off their livestock. They aimed to reduce the morale of the civilian population as much as possible so that they could not fight (Laband, 2006).
The submission of the Zulu was enhanced by offers Chelmsford made to their leaders. He offered protection for the people and retention of the chiefly status as long as the military systems and the monarchy were abolished (Laband, 2006).
The Anglo-Zulu war is in some ways typical of African military resistance to colonial conquest. This is because though the Zulu initially defeated the British army, they did so with great losses compared to the losses of the British Force. Eventually, the tide turned against the Zulu army and the British used the same divide and rule tactics to ensure complete submission as they had done in all of Africa resulting in a Zululand with 13 chiefs and therefore no hope of ever becoming a force to reckon with again.
In addition, the inferior Zulu weaponry and military strategy was not a match for the superior British army which had professional soldiers, firearms, bayonets, and British musketry. The fortifications the British set up also helped to prevent the advance of the Zulu Army. The defeat at Isandlwana also motivated the British forces and they staged an all-out campaign against the Zulu army causing them to retreat at almost every other battle thus disheartening them and causing their eventual submission. The high death toll left the Zulu army exhausted and unable to regroup as rapidly as the British force which could get support and provision from the rest of the British Empire placing the British at a greater advantage than the Zulu army.
The Anglo-Zulu war is different slightly because unlike the other African armies, they put up a resistance for a significant amount of time. Also, their initial defeat of the British shook the entire empire something which other African resistances had not done before. What the British thought would be an easy fight turned into a six-month war in which the British also sustained significant losses.
Works Cited
- Knight I, 1999 Anatomy of the Zulu Army: From Shaka to Getshwayo, 1818-1879, Greenhill Books, ISBN 1853673633 pg256-270
- Knight I, 1992, Zulu War 1879: Twilight of a Warrior Nation , Osprey Publishing, ISBN 1855321653
- Laband J, 2006, Daily Lives of Civilians in Wartime Africa: From Slavery Days to Rwandan Genocide, Greenwood Press, ISBN 0313335400
- The Anglo Zulu War.
- The Battle of Isandlwana, Anglo-Zulu War of 1879.
- The Battle of Isandlwana , BritishBattles.com. Web.
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IvyPanda. (2021, September 10). Anglo-Zulu 1879 War Analysis. https://ivypanda.com/essays/anglo-zulu-1879-war-analysis/
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Eseyi / Essay Writing
After this lesson you will know the following: Different types of essays, Narrative essay, Descriptive essay, Picture essay. you will know what is important under each type of subject and prepare to write an essay and the Structure of a well-written essay.
Ngemuva kwalesi sifundo nizokwazi nakhu okulandelayo: Izinhlobo ezahlukene zama - eseyi , Indaba elandisayo , Indaba echazayo , Indaba ngesithombe. nizokwazi okubalulekile ngaphansi kohlobo ngalunye lwendaba nokulungiselela ukubhala i - eseyi neIsakhiwo se - eseyi ebhaleke kahle.
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Shaka Zulu Essay Examples
Shaka zulu: the rise and fall of a legendary warrior-king.
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About Shaka Zulu
c. July 1787
22 September 1828 (age 41)
Shaka was a Zulu chief and the founder of the Zulu empire in Southern Africa. He is credited with creating a fighting force that devastated the entire region.
Shaka ruled the Zulu empire from 1816 until his death in 1828.
Shaka's reign coincided with the start of the Mfecane/Difaqane ("Upheaval" or "Crushing"), a period of devastating warfare and chaos in southern Africa between 1815 and about 1840 that depopulated the region. His role in the Mfecane/Difaqane is highly controversial.
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