Top ten most popular spoken languages in Africa
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| Top Ten most popular spoken languages in Africa |
Learn the French Language & Pronunciation
A Full Immersion In The French Language & Culture
Specifically there were four topics of discussion: one regarding the role of the language in economy, work and education, a second one focused on its cultural background, a third one analysing the use and evolution of French on 2.0 (eg blogs, twitter, Facebook) and a last one dedicated to the role of French in multilingual contexts and especially focused on the mix of French with other languages.
This was an interesting event to attend for any French interpreter, translator or even just for amateurs of the language. Discussing openly and in a full spectrum the characteristics of French is certainly the best way to understand deeply the different uses and possibilities of one of the most spoken languages in the world, that sometimes is taken too much for granted.
As a language in literature and science, French had a long and prestigious role in the past and will so in the future. In spite of many rumours claiming the inability (or better the lack of willingness) of the French and the French language to adapt to the need for a radical change in communication, French will not lose its importance on the international stage.
Any professional working with the French language is aware of its large diffusion and will actually confute the assumption that French is a traditional language. Maybe in some parts of France they are likely to avoid foreign words and tend to use an old-fashioned language style, but young people, immigrants and the Internet are contributing to the creation of a new standard of spoken French.
French translation and French interpreting services know about the differences they can encounter with French speakers coming out of France. This is why it is important to stimulate the exchange of views and ideas by promoting and participating in events like Expolangues where multilingual issues are discussed and shared, and they can open the door to new forms of communication.
Learn the Arabic Language & Pronunciation
Learn the Arabic Language & Culture
Have you ever wondered why numerous individuals wish to find out this language?
Being fluent within the Arabic occurs to be important with regard to increasingly more organizations as long as tons of money moves inside and out of North Africa also the center East. The challenge of every and each company are going to be to urge to those potential clients during this particular untouched marketplace
The most challenging fundamental of learning Arabic is getting started. you'll find several studying options, like attending a standard school or using on-line courses. In either case, you ought to adopt just a touch patience and persistence.
The most common technique you'll use in learning Arabic would be to rent an experienced tutor. it's an efficient technique to form use of, however, really the sole drawback for utilizing this method is that the cost for the entire course
If you would like to find out without spending many money, the web is basically an excellent avenue for learning.
Pimsleur Arabic might be considered together of the oldest programs accessible within the market that aid within the training of the Arabic . It utilizes an easy technique of teaching the language mainly via the utilization of audio resources.
Thus, you're ready to discover anywhere. No books to altercation with, just pure audio lesson learning. Discover Arabic while you're driving, exercising, cleaning, etc
Pimsleur Arabic's technique of teaching Arabic would be to focus exclusively on teaching you to talk by build up your vocabulary and helping familiarize with the Arabic . However, this technique is restricted and doesn't support the training of reading and writing aspects of the Arabic .
State Department recommends Pimsleur Arabic learning audio program within the most effective way.
The & Pronunciation
The Swahili Language & Culture
Karibu" could also be a word knowledge welcome in Swahili and most speakers welcome anyone to seek out out and use their language, actually many are magisterial to gringoes foreigners take the time to learn and speak. Swahili is employed mainly in Sub-Saharan Africa and is that the most generally spoken of the Bantu languages. It is a language that developed and spread through the trading links that the coastal towns had with the interior of Africa and with the lands around the Indian Ocean. Until the early part of the 19th century, its use was largely confined to the people of the coastal and island towns, stretching from Somali down through Kenya and Tanzania and in some regions of Uganda.
The expansion of the trade-routes between Zanzibar, the coast and the interior provided a movement to the use of Swahili as a means of communication between people at trading posts who did not share the same language. Most of the major trade-routes went through modern Tanzania where Swahili is the most widely used. It is the national language of Tanzania and is used in government, taught in schools, and used in the media.
Uganda's history and geographical position has not favored the use of a 'standard' east coast form of Swahili. There was no indigenous Swahili-speaking community from whom the utilization of the language may need spread. Nevertheless, it is used in Kampala and some of the larger towns.
Swahili can also be found in the eastern part of the Democratic Republic of Congo, and is officially recognized as one of the country's four national languages. DRC Swahili differs in some respects from the kind spoken further east, but it is recognizably Swahili. There are parts of Rwanda, Burundi, Malawi, and Zambia where Swahili is spoken and understood as well.
Hausa Language & Pronunciation
Hausa Language & Culture
Uniqueness when viewed critically during this context may be a metaphor for numeral advantage and explains their rise to leadership prominence within the lands of minority tribes with whom they co-exist as neighbors.
Nigeria's ethnic population stands at over 2 hundred fifty. Of this number, the Hausas, Ibos and therefore the Yoruba found within the north, southeast and southwest respectively constitute the bulk tribes. All the others constitute minority tribes.
Plateau state marks the boundary between the largely Muslim Hausas within the north and therefore the Christian half within the southern region. Thus Plateau State in Central Nigeria may be a land of minority tribes round the Hausas. There are over thirty distinct ethnic groups in Plateau State. "Distinct" here means the boundaries among minority tribes are so accentuated that it poses as a barrier to communication. There then arises the necessity for a standard language with which the people can communicate among themselves. in sight of the very fact that the massive population of Hausas swallows the minority tribes around them, Hausa language spontaneously became the answer , bridging the communication gap by serving as a interlanguage within the region. To the minorities within the region, your fluency in Hausa may be a measure of how remote you're from the obscurity of the roots of yours ancestors. Hausa language is so rooted among the minorities that the first Christian Missionaries had to translate the Holy Bible to Hausa so as to spread the Gospel faster among the minorities who refused to simply accept Islam despite the first arrival of the religion . additionally to the numerical advantage of the Hausas, their long interaction with the Arabs from North Africa through the Trans-Saharan trade worked to bring modernity to the Hausas earlier. These factors worked to form the Hausa man a prototypical model. the mixture of circumstances thus gave the Hausas the sting needed to become the pace setters within the region.
The Berom, Ngas, Tarok, Mwaghavul, Irigwes, etc in Plateau State are by tradition farmers who by virtue of this had to measure on their farms and practiced nothing else until the approaching of Western culture . On the opposite hand, the Trans-Saharan trade opened the eyes of the Hausas to commerce. once they came to Plateau State their settlements became the markets. The town of Bukuru in Jos South within the heart of Beromland is one such settlement where the Hausas controlled commercial activities. During the match 2010 crisis, all other traders ran away leaving their shops as they did within the previous crises. this point around, they weren't lucky as their businesses weren't only looted but subsequently burnt down. To avoid starting their lives everywhere again, especially given the shortage of assurance that peace will come permanently, these minority tribes decided to start out a parallel market during a safe location faraway from Bukuru resulting in the loss of the control of business opportunities by the Hausas.
New settlements don't develop within the heart of towns where there's no space. Such expansions happen within the outskirts or suburbs of the cities. Sadly the land owners are the first enemy, the Berom. As a result the prospect of younger generations of Hausas building their own houses is diminishing. As a matter of fact, Hausas within the periphery or isolated parts of town ran away, leaving landed properties in places where that they had lived with the Berom as neighbors for many years . Smaller Hausa towns like Sabon Gidan Kanar, Gero, Bisichi, etc became ghost towns with their inhabitants fleeing out of fear of the repeat of the horrifying events of Kuru Karama where the Hausas were almost wiped off in 2010.
Even the making of roasted meat better referred to as suya, a standard trade of the Hausas in Nigeria, is under threat. The Hausa suya makers in vulnerable locations of Plateau State have fled as a results of recurrent fighting. Difficult economic times have pushed the natives into filling these economic voids by erecting suya stands right where the fleeing Hausas once sold the delight.
The practice of fishing formerly undertaken by the Hausas within the numerous mining lakes across Plateau State are been appropriated by the youths that have fought them.
As far back as the 2001 episode of fighting in Jos when Hausas saw how they suffered in the hands of Christians, they considered it wise to withdraw their children from public schools in the outer suburbs of town where they are defenseless. Thus fighting in Jos has reduced the opportunities that Hausas have to public education in the state. The Hausas are now comfortable only in public schools in the hearts of their own quarters of town such as Government Secondary School Gangare, Government Secondary School Bukuru, etc.
Before the decade long fighting in Plateau State, the people on both sides have perceived themselves as one and in addition to the use of a common lingua franca, the traditional dressing style had largely been the same with traditional rulers wearing their turbans and the people wearing their ayalas and kaftans. Plateau State is considered the seat of power for a bigger collection of minority tribes in the Middle Belt region of Nigeria. Traditional rulers within the region are quickly given away the turbans and there are constant calls for fashion designers to come up with something unique for the folks of the Middle Belt. The more the fighting continues, the more distinct the differences between the people become and the more the minorities try to move away from the single community of the region with the Hausas losing their leadership opportunity.
YorubaLanguage & Pronunciation
Effects of European Civilization on the Indigenous Yoruba Culture
Culture, according to Oxford advance learners' dictionary, is defined as the customs, beliefs, arts, ways of life and social organisation of a particular country or people. It can also be seen as human behaviour and the general ways of life which is being passed from one generation to the other inform of legacy. Socialization on the other hand, is an act of being social through contact. Socialization of Yoruba culture is defined within the context of this discuss, as the aspects of the indigenous Yoruba cultural values that have experienced some remarkable changes as a result of contact with the foreign or alien cultures of the Western world or Europe.
The changes identified are grouped into periods of events and are thereafter discussed under a triumvirate, viz: the Pre-colonial Era, Colonial, and the Post-colonial/the Era of new Assumptions. It is proved, based on historical facts, that some parts of Yoruba communities especially Lagos, had contact with the Western or European adventurists and traders inform of bilateral trade through exchange of goods inform of barter system. At this period, hides and skin, ivory, cocoa grain and other farm produce were exchanged with goods like clock, mirror, tobacco, gun powder and so on. The trade later led to slavery or slave trade; a situation where able-bodied men were carted away in chains and fetters through the Sea via the then Lagos colony and Badagry axis. Slavery came into being as a result of the fact that, man power were desperately needed as direct labour in Britain, America, and all over Europe to cultivate their expansive farmlands in order to meet the rising demands in industries that depend largely on farm products as raw materials.
Religion and Education form the root of the second phase of the changes identified in the indigenous Yoruba culture. Religion can be regarded as the main aspect of Yoruba culture that has undergone a tremendous change as a result of socialization which was brought to being as a result of the unavoidable contacts with the west. It shall be recalled at this instance that, everything in Yoruba communities settles around the belief system of the people, nothing can be done or addressed independently of the religion and the belief of the people, for example, family name, festivals, betrothal and marriage, farming, attainment of puberty and adulthood, dressing, the secret societies, and so on are deeply rooted firmly around the belief system of the people through religion. Family names are used as means of identification in terms of religion, occupation, bravery, royalty, economy, among many others.
If a Yoruba man, names a child 'Akinola'; the compound name 'Akin' is suggestive of the fact that, the family from which the child has come, is known for bravery and prowess, possibly their great grandfather was a powerful warrior. 'Ayankunle' is yet another name that shows from its compund name 'Ayan' that the family that bears the name is known for an ancient profession of drumming. 'Ade' and 'Oye' are names depict chieftaincy and royalty, 'Ode' is that of hunting, while 'Ona' is another compound name that suggests arts and creativity and so on. It is pathetic today that, Yoruba do no longer know what is in a name, as indigenous names are no longer in use. The few that are still functional are being changed on daily basis and replaced with baptismal Islam and xtian names. Similarly, many of such names are modified to synthesize into Western cultures so that, their pronunciations can sound foreign.
There was an established indigenous education system in various Yoruba communities before the contact with the western world. Western education system was later introduced by the Christian missionaries, in the mid nineteenth century, through Badagry axis, though the progress of western education in Yoruba communities was actually a feat performed by the Christian missionaries. In the school's curriculum, teaching of arts as one of the subjects in missionary schools was deliberately left out initially, so as to discourage the new converts from ever using their forsaken religion (that is indigenous culture) as reference point. Another implication of this was that, anything cultural or Yoruba in nature was seeing as fetish.
The third aspect of the triumvirate which is the Post-colonial/the Era of new Assumptions, is actually the manifestation of the first two tenets of the triumvirates earlier discussed. At this time, all aspects of Yoruba culture had undergone remarkable changes both physical and psychological to the extent that, a Yoruba man that lives in his native community, yet, appears very far away from his own indigenous and stereotypical cultural values. The aspect of the physical change entails those aspects of Yoruba culture that are seen or felt in their daily usage. Good examples are dressing, language, greetings/exchange of pleasantries, moral standards, norms, and so on. A Yoruba child of this generation, born and bred in Yoruba community, due to the changes the culture had undergone in an holistic form, do not know how to greet his or her parents properly. He or she prefers to greet the parents while standing, or possibly give them a hand shake.
Conclusively, all the issues discussed in this paper, can be regarded as, only a fractional part of the whole of Yoruba traditional cultural values that, had undergone tremendous changes and bastardization due to socialization. All these make it so difficult for a Yoruba man, born and bred in his immediate community, to appreciate, appraise, identify, and by extension be proud of his own culture.
Igbo Language & Pronunciation
Oromo Language & Culture
Literature is linguistically documented facts and concepts through which individuals wont to preserve their deeds and worldviews from one generation to the opposite (Owamoyala, 1993). It is also important to notice that one cannot separate language and culture from literature that outline them. Language is therefore, a pedestal within the evolution of literature because it is one among the standard ingredients in one’s awareness of her/his culture, identity, custom and history. The sources to review the historical movements of citizenry have come from the study of languages that were spoken by the preceding generations as a proto language. This is because, language harbors human culture, knowledge, arts, history et al. (Isichei, 1995; Yule, 1996; Ehret, 2008). This is also true for Oromo language what the Oromo like better to call Afaan Oromo (henceforth Afaan Oromo). Among the Cushitic language families to which it belongs, Afaan Oromo ranks first by the amount of its speakers. It is the third among the extensively spoken languages in Africa next to Swahili and Hausa Languages. It is a standard language among many nationalities, just like the Harare, Bartha, Shinahsa, Anuak, Sidama, Gurage (Mekuria, 1994), Koma, Yam, Kaficho, Dawuro, Gedeo, Konso, Somali, Afar, Amhara, et al. (Feyisa, 1996). The indigenous speakers are continuously distributed from Southern Tigray in the North to Northern Kenya in the South, and from Harar in the East to Gidaamii in the West (Gada, 1998; Richard, 1995; Baxter, 1978). They form the most important homogenous culture sharing common descent, history and psychological makeup (Baxter, 1978). Geographically, except within the Northern, Afaan Oromo is found in Eastern, Southern, Central and Western Cushitic Language families by retaining its homogeneity. The Oromo of of these areas could communicate during this language without dialectical barriers (Ibid.). Despite these facts, it's denied official status and no comprehensive scholarly study conducted thereon .
Afaan Oromoo, a highly developed speech , is at the highest of the list' of the distinct and separate 1000 approximately languages utilized in Africa. It is classified' together of the Cushitic’s Languages spoken within the Ethiopian Empire, Somalia, Sudan, Tanzania, and Kenya.Of the Cushitic languages (The Cushitic group of languages) spoken in Ethiopia, Afaan Oromoo, Somali, Sidama, Haddiya, and Afar-Sabo are the languages with the best number of speakers Afaan Oromoo had remained essentially a well-developed oral tradition until the first 1970's when the Oromo Liberation Front (OLF) began to use it as a politician language within the liberated areas. Additionally, the Front accepted the Latin script as its official alphabet (Oromo alphabet)
Igbo Language
Speaks Igbo Language & Culture
Before the Nigeria civil war, when western education came, many Igbo elites who embraced western education prefer to speak English Language in the midst of those who lack such knowledge. To most of them it is a way to express superiority over illiterates. In an attempt to measure up, people were forced to learn and speak English language to the detriment of their own language - Igbo. The noise being made by elites about this foreign language in various Igbo communities make people feel that speaking Igbo language is an abomination. This has resulted to the speaking of English language by both old and young in the various Igbo communities rightly or wrongly. It is disheartening to note that the elite who are supposed to foster the growth of Igbo language are the worst victims of the situation.
In many homes with educated parents, children are only communicated with in English language and not in their native language. As a result, the illiterates who feel that they are being messed up by the elites now send their children to very good schools. Some even flog their children if they hear them speak Igbo. They even prefer them speaking Pidgin English than Igbo. To make the situation worse, most of the Igbo people are masters of other people's languages. Many Igbo people who are resident in Hausa lands prefer to speak Hausa to their children than Igbo. So are those in Yoruba land. Those who find themselves in America, Britain or other parts of Europe speak strange languages to their children, thereby helping the Igbo language to go into extinction.
In the highly Christianized Igbo society today, you just find out that our Lord and Master Jesus Christ is at home with the Igbo language. His name did not only spread throughout Igboland, but He has actually become their Lord and Saviour. Jesus speaks Igbo language because He is the origin of it and as such uses it to communicate the message of salvation to many. Today, the Igboman finds in the word of God some of the accepted laws and customs of the Igbo people, thereby finding their root and origin from God Himself. Jesus is not a stranger in Igboland hence certain of the Christian laws are found among the Igbo people. In the olden days it is rare to witness divorce amongst the Igbo, telling us that the ancient Igbo walked with God. This is why it is dangerous for Igbo children, especially those whose parents do not know Igbo language, to take hold of other people's culture which they know nothing about.
As an individual I believe that ideology has a bit of its root from language. How can one represent Igbo ideology when he is ignorant of the language? If the language is lost, what then will remain of the identity of the Igbo nation? It pains me on how people frown at certain Igbo dialects but yet are willing to learn other strange languages and dialects which are even more difficult than the Greek language. If we do not believe in projecting our own native language, how can we have the same ideology? A close watch at meetings (traditional, political and religious) reveals that the educated ones (western education) find joy in speaking English language to a lot of people who do not have the same knowledge. At the end the ideas which they have suggested will hardly be understood by those who cannot speak and understand English language very well. Many, who speak in foreign languages other than the Igbo language in meetings, often end up being misunderstood, because of the problem of leaving their ideas halfway or kill it due to wrong communication approach. This has led to lack of direction in most Igbo meetings.
Most people, who were appointed commissioners for culture in some Igbo speaking States in the past, were actually speaking strange languages to their people. This led to the failure in achieving the needed objectives. Many of them were busy promoting western cultures and languages. The Igbo should learn a lesson from the mistakes of the people in the past. At this juncture, it has become necessary to give our language a good footing by teaching ourselves, children and others. We will also communicate the truth of the Gospel better in Igbo language when we understand that our Lord and Master Jesus Christ loves this very language - Igbo! Igbo language has to be promoted and taken seriously as if it is one of our daily menus. I wish every Igbo should accept this as a mistake and then take appropriate corrections to ensuring that the language grows. Steps should be taken to ensure that parents encourage their children to speak Igbo language at all times. It is the language Jesus loves to speak!
Amharic Language & Pronunciation
| ä/e [ə] | u | i | a | ē | ə [ɨ], ∅ | o | ʷä/ue [ʷə] | ʷi/ui | ʷa/ua | ʷē/uē | ʷə [ʷɨ/ū] | |
|---|---|---|---|---|---|---|---|---|---|---|---|---|
| h | ሀ | ሁ | ሂ | ሃ | ሄ | ህ | ሆ | |||||
| l | ለ | ሉ | ሊ | ላ | ሌ | ል | ሎ | ሏ | ||||
| ḥ | ሐ | ሑ | ሒ | ሓ | ሔ | ሕ | ሖ | ሗ | ||||
| m | መ | ሙ | ሚ | ማ | ሜ | ም | ሞ | ሟ | ||||
| ś | ሠ | ሡ | ሢ | ሣ | ሤ | ሥ | ሦ | ሧ | ||||
| r | ረ | ሩ | ሪ | ራ | ሬ | ር | ሮ | ሯ | ||||
| s | ሰ | ሱ | ሲ | ሳ | ሴ | ስ | ሶ | ሷ | ||||
| ʃ | ሸ | ሹ | ሺ | ሻ | ሼ | ሽ | ሾ | ሿ | ||||
| q | ቀ | ቁ | ቂ | ቃ | ቄ | ቅ | ቆ | ቈ | ቊ | ቋ | ቌ | ቍ |
| b | በ | ቡ | ቢ | ባ | ቤ | ብ | ቦ | ቧ | ||||
| β | ቨ | ቩ | ቪ | ቫ | ቬ | ቭ | ቮ | ቯ | ||||
| t | ተ | ቱ | ቲ | ታ | ቴ | ት | ቶ | ቷ | ||||
| tʃ | ቸ | ቹ | ቺ | ቻ | ቼ | ች | ቾ | ቿ | ||||
| χ | ኀ | ኁ | ኂ | ኃ | ኄ | ኅ | ኆ | ኈ | ኊ | ኋ | ኌ | ኍ |
| n | ነ | ኑ | ኒ | ና | ኔ | ን | ኖ | ኗ | ||||
| ɲ | ኘ | ኙ | ኚ | ኛ | ኜ | ኝ | ኞ | ኟ | ||||
| ʔ | አ | ኡ | ኢ | ኣ | ኤ | እ | ኦ | ኧ | ||||
| k | ከ | ኩ | ኪ | ካ | ኬ | ክ | ኮ | ኰ | ኲ | ኳ | ኴ | ኵ |
| x | ኸ | ኹ | ኺ | ኻ | ኼ | ኽ | ኾ | ዀ | ዂ | ዃ | ዄ | ዅ |
| w | ወ | ዉ | ዊ | ዋ | ዌ | ው | ዎ | |||||
| ʕ | ዐ | ዑ | ዒ | ዓ | ዔ | ዕ | ዖ | |||||
| z | ዘ | ዙ | ዚ | ዛ | ዜ | ዝ | ዞ | ዟ | ||||
| ʒ | ዠ | ዡ | ዢ | ዣ | ዤ | ዥ | ዦ | ዧ | ||||
| j | የ | ዩ | ዪ | ያ | ዬ | ይ | ዮ | |||||
| d | ደ | ዱ | ዲ | ዳ | ዴ | ድ | ዶ | ዷ | ||||
| dʒ | ጀ | ጁ | ጂ | ጃ | ጄ | ጅ | ጆ | ጇ | ||||
| g | ገ | ጉ | ጊ | ጋ | ጌ | ግ | ጎ | ጐ | ጒ | ጓ | ጔ | ጕ |
| ṭ | ጠ | ጡ | ጢ | ጣ | ጤ | ጥ | ጦ | ጧ | ||||
| tʃʼ | ጨ | ጩ | ጪ | ጫ | ጬ | ጭ | ጮ | ጯ | ||||
| pʼ | ጰ | ጱ | ጲ | ጳ | ጴ | ጵ | ጶ | ጷ | ||||
| ṣ | ጸ | ጹ | ጺ | ጻ | ጼ | ጽ | ጾ | ጿ | ||||
| ṣ́ | ፀ | ፁ | ፂ | ፃ | ፄ | ፅ | ፆ | |||||
| f | ፈ | ፉ | ፊ | ፋ | ፌ | ፍ | ፎ | ፏ | ||||
| p | ፐ | ፑ | ፒ | ፓ | ፔ | ፕ | ፖ | ፗ | ||||
| ä/e [ə] | u | i | a | ē | ə [ɨ], ∅ | o | ʷ/ue [ʷə/ū] | ʷi/ui | ʷa/ua | ʷē/uē | ʷə [ʷɨ/ū] | |
Amharic Language & Culture
Amharic , also mentioned as Abyssinian, Amarigna, Amarinya, Amhara, Ethiopian, belongs to the Semitic branch of the Afro-Asiatic language family. Amharic has on the edging(amarəñña, አማርኛ) of twenty-two million first-language speakers and 4 million second-language speakers worldwide, of which slightly over 21.6 million sleep in Ethiopia (Ethnologue). it's related to Ge’ez, a liturgical language of the Ethiopian Orthodox Church . mapAmharic has been the language of the upper class of Ethiopia since the top of the 13th century. within the early 17th century it became the interlanguage of Ethiopia, a multilingual country with 87 living languages (Ethnologue).
Dialects
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Amharic features a kind of local dialects, all of which are mutually intelligible. There are three major dialects(speakers of Amharic): Gondar, Gojjami, and Showa. There are greatly marked differences in pronunciation, vocabulary, and grammar between the northern Gojjami and thus the southern Showa dialects. the quality spoken and written language is based on the speech of Addis Ababa , the capital of Ethiopia.
Zulu Language & Pronunciation
Zulu Language & Culture
The Zulu nation came into existence round the 14th century. Although there are many Bantu migrants, the Zulu language adopted many of the sounds that structure the fashionable language from the San and therefore the Khoi. The San and therefore the Khoi were the indigenous folk of South Africa , living off the abundance of the land and forming an important a part of its history and heritage.
John Dube, who dwelled in Natal at the time, founded what was called the Ohlange Institute in 1901. The Ohlange Institute was South Africa’s very first educational foundation for Zulu. John Dube was considered an excellent pioneer within the Zulu language and wrote the primary Zulu paperback entitled “Insila Kashaka”.
Other names in original Zulu literature(Zulu composition) comprise Oswald-Mbuyiseni Mtshali, Reginald Dhlomo and Benedict-Wallet Vilakazi.These novelists specialised in creating historically-based novels that told the life stories of known Zulu leaders like Dingane and Shaka (also referred to as Shaka Zulu). Zulu anthologies came into production within the year 1935 and later with writers like JC Dlamini, BWV Vilkazi and OEH Nxumalo. Today, written Zulu is under the Kwazulu Natal Zulu-Language Jurisdiction Board(It is a languastical board).
South African English has adopted many Zulu words(Zulu Language) into its vocabulary. Some of these words include(South African English Language) ubuntu (humanity), donga (ditch), indaba (conference) and muti (medicine). Two Zulu animal names are utilized in Standard English; impala (proper name) and mamba (a poisonous snake).
Shona Language & Pronunciation
Shona (chiShona) may be a southern Bantu belonging to the Niger-Congo language family. It is spoken by 10.7 million people as a first language and by another 1.8 million people as a second or third languagemap in Zimbabwe, Botswana, Malawi, and Zambia (Ethnologue).
Status
Shona is a politician language of Zimbabwe, along side Ndebele and English. English is used as a lingua franca by those who speak mutually unintelligible languages. Shona Language is the de facto national working language of the country. Although Shona is taught in schools, it is generally not the medium of instruction beyond the primary level which is English. There are many newspapers in Shona, and it is also used on the radio.
There are three main dialects of Shona. There is a substantial degree of variation within each dialect involving pronunciation, grammar, and vocabulary. Most dialects are partially intelligible and share most of their vocabulary.
Hwesa
Korekore (Northern Shona, Goba, Gova, Shangwe)
Modern Shona is predicated on the Karanga dialect of Masvingo Province and therefore the Zezuru dialect of central and northern Zimbabwe.
Structure
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