Isifundo lesi sidzimelele endabeni yokobana amaNdebele asebenzisa iimbongo njengesikopilo lokha nakabonga iingwenyama namakhosi wawo ukubonakalisa imvelaphi, umsuka, ukuveza ukuqakatheka kobuzwe bawo kanye nomsebenzi omkhulu awuphathiswe bukhosi. Iingwenyana namakhosi we-Afrika azisebenzisa khulu iimbongo. Kilesisifundo-ke kuqalwe khulu iimbongo neengoma zamasokana kanye nokucozululwa nokubulungwa kwazo. Yeke ukuze iimbongwezi kanye neengoma zifakwe ehlelweni lokufunda nokufundisa, isifundo lesi sinqophe ukuhlola ngokungeneleleko kanye nokutjhijila umqondo wokuqakatheka kwazo. Ngalokho-ke isifundo lesi sikhethe uMasipala we-Thembisile Hani newe-Dr JS Moroka kuPhrovensi yeMpumalanga njengeendawo zokwenza irhubhululo ngebanga lokobana kungezinye zeendawo lapha isiko lesiNdebele okulisiko lokuwela lisalandelwa khona khulu. Isiko leli kulisiko elenziwa njalo emnyakeni wesine.
Ngokusebenzisa idizayini yokurhubhulula okuyi-exploratory ne-qualitative elandelwe kilesisifundo, kuhloswe ukwengula iinhlathululo ezifihlekileko. Yeke ukuphumelelisa umnqopho wesifundo nokubuthelela idatha, kwenziwe ama-inthaviyu nabantu abathileko ngokusebenzisa i-open-ended qualitative format. Abazibandakanyi besifundo bekumasokana wamaNdebele adlulileko esikweni leli lengoma. Kwabanjwa ama-inthaviyu neentanga ezahlukahlukeneko zamasokana ngokusebenzisa ihlelo lemibuzo. Ukuze umrhubhululi alandele amazinga wokuziphatha, uthiye abazibandakanyi amabizo esingathi kukhowuda namkha ukutjhatjhanisa.
Isifundo lesi sisebenzise itlhatlha leensekelombono okuyi-oral formulaic, i-oracy ne-perfomance. Iinsekelombono lezi zoke zidlale indima eqakathekileko lokha nakuhlolisiswa ubukghwari bomlomo obethulwa masokana bunqopha mayelana neengoma neembongo zawo. Ikambiso yokusampula esetjenzisiweko kilesisifundo yisampuli yehloso (purposive), isampuli yeempendulo ezinembako ngokweenqhema (snowball or network sampling) kanye nesampuli engakahleleki(accidental). Kanti-ke ekuhlaziyweni kwedatha kusetjenziswe iindlela ezimbili ezimadanisako, okutjho iqhinga lokuvumelana neqhinga lokuphikisana. Iqhinga lokuvumelana lisetjenziselwe ukufunyana imiphumela efanako enikelwa bazibandakanyi. Yeke indlela yokwehluka kubonakele yehluka ukuya ngabazibandakanyi.
Ukuya ngesiphetho serhubhululo, idatha efunyenweko ivezile bonyana kuyakghonakala bonyana iingoma zamasokana kanye neembongo zawo zicozululwe bezibulungwe. Lokho kuvezwe ngilokho okufunyenweko ngokweenhlokwana ezifunyenwe eengomeni neembongweni. Isizwe samaNdebele kufanele sibandulwe besizikhakhazise ngekghono laso lokucozulula kanye nokubulunga iingoma neembongo zamasokana. Labo abazi iingoma neembongo zamasokana ezivunywa begodu zibongwe epanyameni namkha emphakathini kufanele bafundiswe ngomsuka wazo ngokwelwazi elifaneleko lendabuko. Lokhu kuzokusiza ukwedlulisela umlayezo ofaneleko esizukulwaneni esilandelako ukuze sivikeleke.
This study argues that the amaNdebele use praises as a traditional practice towards the amaNdebele Kings and Chiefs to emphasise their ancestry, identity, tribe importance, and the responsibility entrusted to them within the amaNdebele kingdom. African kings and chiefs often use praises. In order to incorporate the amasokana chants and praises into the curriculum, this study aims to explore and challenge their ideological significance. Thembisile Hani and Dr. JS Moroka Municipality in Mpumalanga Province were the sites of this case study research. The majority of amaNdebele people practise the custom of transporting boys to the mountain, which is why the researcher selected the areas. It is an initiation that occurs every four years. The exploratory, qualitative research design used in this study aims to uncover underlying meaning. Selected individuals were interviewed in an open-ended qualitative format to gather data. The study's participants were amasokana of amaNdebele who had experienced the ukuwela kwengoma shift. Various regiments' amasokana were interviewed using questionnaires. In order to adhere to ethical standards, the researcher labelled the participants using anonymous codes.This study used the theoretical framework of oral formulaic, oracy, and performance theories. The researcher employed theoretical frameworks such as oral formulaic, oracy, and performance theory. When examining the oral tradition through word-of-mouth concerning songs and praises of amasokana, all theories were essential. The sampling procedures used in the research project. Sampling might be purposeful, snowball and accidental sampling. When analysing data, the researcher utilised two comparative methodologies. They used tactics of agreement and disagreement. The researcher used the agreement approach to look for consistency in the participants' results. Thus, the manner of difference differed from the individuals. Following the end of the study investigation, data were established that it is probable that amasokana songs and praisesbe analysed and preserved. Those were the findings of the themes emanated from the songs and praises. The amaNdebele nation should be trained and proud of its ability to analyse and maintain amasokana songs and praises. Those who are familiar with amasokana songs and praises that are narrated in public should be educated on their origins and indigenous knowledge systems. This will help to deliver messages to the next generation. Even if this was done in the past during the amakhosi era, it was done to protect future generations.
