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Assessment 6 –
357083: Final
Portfolio

Tshepiso Sedibe

STUDENT NUMBER: 23906669

GROUP NUMBER:193T

NAME OF DEPARTMENT AND UNIVERSITY (DEPARTMENT OF AFRICAN

LANGUAGES, UNISA)

COURSE CODE AND NAME (AFL1501: LANGUAGE THROUGH AN AFRICAN LENS)

NAME OF INSTRUCTOR:MRS. J BOSHMANE

NAME OF TA: LOREN SHALMOAN

DUE DATE:

YOUR MYLIFE EMAIL ADDRESS: 23906669@MYLIFE.UNISA.AC.ZA

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Contents
First Portfolio Activity .................................................................................................. 2
Task 1 ..................................................................................................................... 2
Task 2 ..................................................................................................................... 2
Second portfolio activity ............................................................................................. 3
Task 1: Language and world view .......................................................................... 3
Task 2: Family ........................................................................................................ 4
Third Portfolio Activity................................................................................................. 4
Name of the Ceremony: ...................................................................................... 4
Weeks and Days Leading Up to the Ceremony: ................................................. 5
Components of the Ceremony: ........................................................................... 5
Significance: ........................................................................................................ 5
Attire:................................................................................................................... 5
Significance of the Clothes: ................................................................................. 6
Gifts:.................................................................................................................... 6
Food Preparation: ............................................................................................... 6
Financial Responsibility: ...................................................................................... 6
Music: .................................................................................................................. 6
Invitation: ............................................................................................................. 6
Fourth Portfolio Activity .............................................................................................. 8
Task 1: Ubuntu ....................................................................................................... 8
Task 2: Final Reflection .......................................................................................... 8
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First Portfolio Activity

Task 1

Task 2
My name is Tshepiso Sedibe. Through my AFL1501 journey, I have learned how
much my community plays a part in my identity and development. The man that I see
in the mirror is more likely to reflect the immediate neighbour than a distant one. I
see a man for Christ, self, and community. I lean on those around me to give me a
pattern of existence for me to dance around. My pattern of thought is inherited from
Christ and unveils itself through my community through things such as Ubuntu and
language. AFL1501 has taught me that my Zulu and English tongues outline an
enormous number of cultural values, both consciously, through proverbs and idioms,
and unconsciously (University of South Africa, n.d.).
My name means "promise" in Sesotho, while my last name means fountain or
wellspring. I come from the small, isolated power station town of Rietkuil. The
language of my heart is isiZulu, a simplified version of isiZulu. The reason I say it is
simplified is because my town is a place where many people from across the country
come to work. We have primarily Ndebele, Sepedi, Afrikaner, Swati, and Zulu
people. Because Zulu people are the majority in the country, most people find middle
ground in that language, though they must simplify it so that everyone can properly
understand each other. With me growing up in that linguistic environment, that is the
only form of Zulu that I know, hence my English is far more superior than my town
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tongue. I learned to speak English through media and school. I also made a
conscious decision in high school to become devastatingly articulate, and I started
reading books in Grade 9. When I am having a casual conversation, I speak isiZulu,
but when I am in a serious discussion, such as a philosophical or religious dialogue, I
speak English, just because my Zulu is limited.

My experience in Marble Hall has now been further illuminated. The lady did not just
hear me and my friend; she heard the community. This reminds me of the
community that I see in the mirror and the African philosophy's concept of Ubuntu
and its constant insistence on the community. This shows that through me, it is not
only I that speak, but it is my whole community.

The deciding factor that led me to study at UNISA was that I was rejected at my first-
choice university. UNISA was the only one that gave me a chance to pursue my LLB.
This is currently my first year doing this qualification. I want people to perceive me
primarily as a follower of Christ; any other positive attribute that stems from that is a
bonus. My expectations for AFL 1501 have been met in some ways and surpassed
in others. It is through this module that I have been able to sharpen my pen and
become more articulate. Through discernment of these various languages, I have
learned how to use my mind to mix and mash ideas. I expect to learn as much as I
can to pass and to be surprised by some interesting facts along the way.

Second portfolio activity

Task 1: Language and world view
Coincidentally, my name is also Tshepiso. Unlike Tshepiso Thobejan, the man that I
see in the mirror has no significant physical scars, he has minor emotional and
psychological scars. Through all the interactions that we have with our community
and the people in our close circle, we become carved, beaten and bashed, yet we
are not fully defined by our experiences. I see a young black boy who has taken the
little challenges that he has and has lifted them up to the heaven. Hoping God hears
his prayers, if they happen to be of the will of Christ, to achieve goals of runnng
successful businesses, finishing my bachelor of law and starting a family.

This path of challenge myself to be better, while attempting to reach the ultmate
good has taught me that the man in the mirror is ignorant. This is a fact that I have
learnet to acccept and shows that I have an increasing willingness to learn and be
taught by the heavens and the earth. Ultimately I am on a race, fighting the dragons
of this world through Christ, while simultaneously climbing the divine ladder towards
Him. I am a student.

I like what I see. I have no choice, we have to learn to live with ourselves as people,
because ultimately, wherever you are…there you are. Meaning I like what I see
because of the good that I see in myself, but because I have no choice. In order for
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me to better myself, there is a certain level of love and care hat I should have. On
the physical aspect, yes certainly, I go to the gym often. I try as reasonably as I can
to better my physical condition.

Task 2: Family
The woman who carried me in her womb, my mother, named me Tshepiso. When
she was pregnant with me, my brother was 2 years old, and she was still living with
her mother. Facing uncertainty about her ability to care for another child, she chose
the name Tshepiso, which translates to “promise.” This name was her vow to me, a
promise that she would take care of me despite the difficult circumstances.

My name reflects my mother's background; she was born Sotho, and Tshepiso is a
Sotho name. Additionally, my father is Pulana (part of the Southern Sotho clan) and
Swati, making this Sotho name a fitting reflection of my cultural heritage. My parents
chose my name with great intention, reflecting their hope and commitment to my
well-being despite the challenges they faced at the time.
The name Tshepiso embodies a deep cultural and familial significance. It is not just a
name; it is a promise and a testament to my mother’s determination and strength.
This name is a reflection of my cultural identity, as it ties me to my Sotho roots and
honors my father’s Pulana and Swati heritage. It is a name that signifies hope,
commitment, and resilience—qualities deeply valued in my culture.

As I have grown, I have strived to embody the meaning of my name. I am a man who
makes many commitments and strives to honor them, living up to my name in every
way. I believe my name truly suits my personality, as I see myself as someone who
takes promises seriously and works hard to fulfill them. In this way, my name
Tshepiso is not only a reflection of my cultural and linguistic identity but also a true
representation of my character and the values I uphold.
In summary, being named Tshepiso has a profound significance for me. It was a
name given by my mother as a promise to care for me despite uncertain
circumstances. This name reflects my cultural and linguistic identity, and I strive to
live up to its meaning by honoring my commitments and embodying the values it
represents.

Third Portfolio Activity

Name of the Ceremony:
The traditional ceremony I attended was a wedding.
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Weeks and Days Leading Up to the Ceremony:

In the days leading up to the wedding, both families gather resources and funds to
ensure the event is a success. Typically, contemporary South African weddings
consist of two parts: the lobola and the white wedding. In my family, a week before
the white wedding, the groom's family goes to the bride's family to formally ask for
her hand in marriage. This involves negotiations, often conducted by the uncles of
the families, to agree on the lobola fee (University of South Africa, n.d.). This part of
the process serves as both a blessing for the couple to proceed with the wedding
and an agreement for the bride to leave her homestead (University of South Africa,
n.d.).

Once the families are united, resources such as cows, blankets, and clothes are
gathered. This happens on the Sunday before the wedding. Wedding arrangements,
although planned, are not finalized until these negotiations are complete. The green
light is given to the wedding organizers and guests on Monday. On Monday and
Tuesday, the bride’s sisters and the groom’s brothers arrive to help with various
preparations, including fetching the bride’s gowns and organizing the “step,” a dance
performed by the bridesmaids and groomsmen as they accompany the newlyweds
down the aisle.
Thursday and Friday are hectic with aunts preparing tea and cakes for arriving
guests. On Friday afternoon, a rehearsal of the wedding ceremony is conducted.
Later, the elderly men in the family have a final conversation with the groom about
his responsibilities as the head of the home.

Components of the Ceremony:

1. Saying “I do”: This symbolizes the voluntary nature of the marriage and serves as
a public commitment to the union.

2. Rings: These are physical representations of the couple's union.

3. Vows: The vows are an intimate moment where the couple expresses their deep
love and commitment.

4. Flower Girl/Boy: This young attendant beautifies the aisle for the bride’s entrance.

Significance:
The ceremony symbolizes the union of two families, the commitment of the couple,
and the continuation of cultural traditions. It reinforces communal ties and shared
values.

Attire:
The bride traditionally wears a white gown, and the groom wears a suit. Bridesmaids
and groomsmen are also dressed formally, as are the guests.
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Significance of the Clothes:

The white gown, a European tradition, symbolizes the bride’s chastity and purity
(Schoeny, 2020). The groom's suit signifies the formality and seriousness of the
occasion, reflecting a universal standard of formal attire.

Gifts:
Guests present gifts to the couple during the ceremony. In addition, there is a
traditional practice where the couple gives blankets to family members as a thank
you. Often, the bride’s gown is purchased by her mother, symbolizing the bride’s
new role in her husband’s family.

Food Preparation:
The food is typically prepared by catering companies, assisted by the women in the
family. This is because, in African societies, women are seen as caretakers and are
responsible for ensuring guests are well-fed and comfortable.

Financial Responsibility:
The financial responsibility for the wedding is shared by both families. The groom’s
family often covers the lobola and other major expenses, while the bride’s family
contributes to the wedding preparations.

Music:
Music plays a significant role in the wedding. Traditional songs like “Siyavuma” and
“Twere Senatla” are sung, not only for their melody but also to impart cultural values
and lighten the mood. These songs teach the bride her expected roles and
responsibilities and celebrate the union.

Invitation:
The ceremony is usually an open invitation. Weddings are held in one of the
newlyweds' communities, making closed invitations impractical. This openness
reflects the communal nature of the celebration, where everyone is welcome to
partake in the joy (University of South Africa, n.d.).
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(Pinterest, n.d.)
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Fourth Portfolio Activity

Task 1: Ubuntu
1. Sharing resources: When we give to the larger community, we ensure the
survival of many people. This not only fulfills those with whom we commune
but also fulfills us, as this sacrificial part of Ubuntu is seen as intrinsically
humane. One may share resources by giving clothes and food to the less
fortunate members of society (University of South Africa, n.d.).
2. Moral act: When we do not turn a blind eye in times of trouble, it is seen as a
good marker of Ubuntu. For people who are interdependent on each other, a
sharing of values will occur. Therefore, it is important that people exercise
moral behavior to keep the social fabric intact. This can be done through acts
such as reprimanding misbehaving children in the community (University of
South Africa, n.d.).

Task 2: Final Reflection

Before I started AFL1501, I believed that language played a significant role in
shaping our characters and personalities. This course confirmed my belief and
deepened my understanding of how cultural values are embedded in the language
we use. The idioms, proverbs, and expressions in a language reflect the values and
identity of its speakers. AFL1501 reinforced this idea by demonstrating the profound
connection between language and culture (University of South Africa, n.d.).

One of the key insights from AFL1501 was the concept of Ubuntu, which I initially
thought was a dying principle. However, the module provided numerous examples of
how Ubuntu has been vital in both pre- and post-Apartheid communities in South
Africa, fostering selfless and functional societies. Ubuntu is evident in how parents
raise their children to be selfless contributors to their communities, emphasizing
interconnectedness and mutual support (University of South Africa, n.d.).

AFL1501 also expanded my perspective on the historical and modern languages’

ability to recapture the African identity. Language is not just a communication tool but
a story of how far we have come as a people. Through case studies, activities, and
forum discussions, I learned how language reflects societal norms and functions as
expressed through multiple generations (University of South Africa, n.d.).
Furthermore AFL1501 highlighted the maliable nature of African linguistic in adapting
to contemporary conditions (University of South Africa, n.d.).

Moreover, AFL1501 illustrated the role of language in resistance and empowerment,

particularly in South Africa's struggle against colonial powers. This aspect of the
module illustrated how language can be used as a tool for change. It emphasized the
importance of preserving linguistic identity in protecting cultural values.
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In summary, AFL1501 deepened my understanding of how language and culture are

connected and how they shape our identities. The module highlighted the
importance of cultural values in language and the enduring role of Ubuntu in building
strong communities. It emphasized the need for preserving linguistic diversity and
cultural awareness to foster a more empathetic and united society.
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Bibliography
Pinterest, n.d. Pinterest. [Online]
Available at: https://za.pinterest.com/pin/475903885597914543/

Shawna, 2012. Maharani Weddings. [Online]

Available at: https://www.maharaniweddings.com/2012-09-24/2320-santa-rosa-
california-indian-wedding-by-volatile-photography

University of South Africa, n.d. myUnisa. [Online]

Available at: https://mymodules.dtls.unisa.ac.za/course/view.php?id=75831#section-
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Academic Honesty Declaration:

1. I know that plagiarism means taking and using the ideas, writings, works or
inventions of another as if they were one’s own. I know that plagiarism not only
includes verbatim copying, but also the extensive use of another person’s ideas
without proper acknowledgement (which includes the proper use of quotation
marks). I know that plagiarism covers the use of material found in textual sources
and from the Internet.

2. I acknowledge and understand that plagiarism is wrong.

3. I understand that my research proposal must be accurately referenced.

4. This research proposal is my own work. I acknowledge that copying someone

else’s research, or part of it, is wrong and that submitting identical work to others
constitutes a form of plagiarism.

5. I have not allowed, nor will I in the future allow anyone to copy my work with the
intention of passing it off as their own work.

6. I confirm that I have read and understood UNISA’s Policy for Copyright and
Plagiarism - https://www.unisa.ac.za/sites/corporate/default/Apply-for-
admission/Master%27s-&-doctoral-degrees/Policies,-procedures-&-forms

Full Name: Tshepiso Sedibe Student No: 23906669