Оңтүстік Африка Тсонгa халқының тілі

Bantu language of the Tsonga people of Southern Africa

Tsonga (/'//(//t//)//s//Q//N//g//@//audio=LL Q1860 (eng) Vealhurl Tsonga1. wav/ (T)SONGgə) or, natively, Xitsonga, as an endonym, is a Bantu language spoken by the Tsonga people of South Africa. It is mutually intelligible with Tswa and Ronga and the name "Tsonga" is often used as a cover term for all three, also sometimes referred to as Tswa Ronga. The Xitsonga language has been standardised for both academic and home use. Tsonga is an official language of South Africa, and under the name "Shangani" it is recognised as an official language in the Constitution of Zimbabwe. All Tswa Ronga languages are recognised in Mozambique. It is not official in Eswatini (formerly Swaziland).

The Xitsonga language was studied in great detail by the Swiss missionary, Henri Alexandre Junod between the years 1890 and 1920, who made the conclusion that the Xitsonga language (which he called the "Thonga language" at the time) began to develop in Mozambique even before the 1400s. In his own words, Junod states the following:

My conclusion is then that the Thonga language was already spoken by the primitive occupants of the country more than 500 years ago and that, together with a certain number of customs, it formed the great bond which bound the Thonga clans together in past centuries. Further studies were carried out by Junod and other Swiss missionaries such as Henri Berthoud and Ernest Creux, who began to unify the language in order to have a standard way of writing and reading. "Shigwamba" was a term used by the missionaries in order to group the language under a unified identity, however the name was unfamiliar to many of the Tsonga people and had to be replaced with "Thonga/Tsonga". Harries makes reference to this:

As the term Gwamba was unknown outside the Spelonken, Henri Berthoud recommended that the mission abandon the term and replace it with the widely accepted genericism, Tonga/Thonga. Swiss missionaries worked with the Tsonga people, assisting in the translation of the Bible from English and Sesotho into Tsonga. Paul Berthoud published the first book in 1883, thanks to assistance from translations by Mpapele (Mbizana) and Mandlati (Zambia). The two men were active in teaching and translating the language to the missionaries since none of the missionaries were familiar with it and had to dedicate much of their time to learn it. The language of the Tsonga people and the dialects were put into print and the first books were published. The language was later on finally registered as "Xitsonga" within the Constitution of South Africa (Act 108 of 1996) and it was declared an official language. The standardization of the Xitsonga language as a result made it possible for the Tsonga people to develop a common way of speaking and writing.

The name "Tsonga" is the root of Xitsonga (culture, language or ways of the Tsonga), Mutsonga (a Tsonga person), Vatsonga (Tsonga people), etc. In the language of the Vatsonga themselves, the root never appears by itself. It is Tsonga for the ease and accessibility of the wider international community. As for the origins of the name, there are three theories. The first states that Tsonga is another pronunciation for Dzonga, which means "South" and also the name of one of the dialects of Xitsonga. The second theory is that it is an alternate spelling of the old ancestral name of the Chopi and Tembe groups, Tonga/Thonga. The other Zulu explanation for the alternative spelling of "Thonga" is that the Tembe and Rhonga people, who were the first to arrive at the Delagoa Bay and around the Natal Bay, transitioned the Rhonga "Rh" into the Zulu form of "Th". An example is rhuma (Tsonga word for "send") becomes thuma (Zulu word for the same action). The third and most accepted is that it is another pronunciation for "Rhonga", the root for the word "vurhonga" for east or the direction where the sun rises. Vurhonga also means dawn in Xitsonga. Rhonga (commonly and wrongly spelt as Ronga) is one of the Tsonga languages. The physical evidence of most Tsonga people residing along the eastern coast of Africa in the south, extending inland in a westward direction, makes this explanation especially inviting. However Junod had initially used the Ronga appellation but had also realized that the northern clans did not frequently use the name 'Ronga' as their identity name, but most certainly Tsonga is a derivation of Ronga. Much of the written history about the Tsonga regards the aftermath of the mfecane where the Nguni people overran many of the pre existing African tribes of South Africa, Eswatini, Mozambique, and Zimbabwe.

Tsonga is a Bantu language (Guthrie code S.53), closely related to other members to the Tswa Ronga group (S.50):
Ronga (Rhonga) dialects are Kalanga (Xinyisa, Xindindindi (Xizingili), Putru, and Xinyondroma. Tsonga (Gwamba, Gwapa) dialects are Bila (Vila), Djonga (Dzonga, Jonga), Hlanganu (Langanu, Nhlanganu), Hlave (Mbayi, Nkuna, Pai), Kande, Khosa, Luleke, N'walungu (Ngwalungu), Nkuma, Songa, Valoyi, Xika, and Xonga. Tswa (Tshwa) dialects are Dzibi (Dzivi), Dzibi Dzonga (Dzivi Dzonga), Tshwa, Hlengwe (Lengwe, Lhenge), Khambani, Makwakwe Khambani, Mandla, Ndxhonge, and Nhayi (Nyai, Nyayi). Some dialects are subdialects but have been mentioned here for completeness. For example, Valoyi and Luleke comprise the N'walungu dialect. There is no Gwamba dialect as Gwamba is another name for Xitsonga itself. Formally Xitsonga has been called Gwamba. Tswa Ronga dialects not considered part of the family include Pulana (Xipulana, Sepulane). What is commonly referred to as "Shangana/Changana" is not a recognized language in South Africa and is not a dialect that falls within the Xitsonga language group, as its distinctiveness stems mainly from the use of the Nguni language and grammar. Only six Thonga/Tsonga dialects exist and these were identified by the dawn of the 1900s. These are namely xiRonga, xiHlanganu, xiBila, xiDjonga, xiN'walungu, and xiHlengwe. All other variations within South Africa are sub dialects of the aforementioned. The dialects most spoken in the rural communities of Limpopo are the N'walungu, Bila, Hlengwe, and the Hlanganu dialects. The Xitsonga vocabulary and phonetic permutations are also largely based on these dialects (cf. Junod 1912, p. 470 473)

For "language of", the various languages and dialects employ one or more of the following prefixes: Bi , Chi , Ci , Gi , Ici , Ki , Ma , Shee , Shi , Txi , Va , Wa , and Xi For "people of", they use either "Ba " or "Va ".

Like many other languages, Xitsonga has many proverbs; these appear in different classes. They appear in a group of animals, trees and people. Tsonga English MeaningN'wana wa mfenhe a nga tsandziwi hi rhaviThe child of baboon does not fail a branchA wiseman's child can do anything. Do not tie money in the leg of hippopotamusDo not lend your money to people who do not pay back. U nga dlayi nyoka u yi ndzuluta, ta micele ta ku vonaDo not kill a snake and swing it, the ones inside the holes are watching youDo not do unnecessary bad things to someone, other people are watching you. Kuwa ro tshwuka ri na xivungu endzeni. A fig fruit which is pink, it has a worm inside. Most of very beautiful women they have bad habits. N'wana wa nyoka i nyoka. The child of snake is a snake. A child of a bad person, might be a very bad person. Ndlopfu a yi fi hi ribambu rin'weAn elephant does not die of one (broken) ribWhen in trouble, a man should try all efforts to find a solution. Mbuti ya xihaha a yi tswaleli entlhambiniA secretive goat does not give birth in a midst. Keep a secret do not say it where there are many peopleMatimba ya ngwenya i matiThe strength of crocodile is water. A man has power when he is supported by his peopleN'hwarimbirhi yin'we yi ta tshwa nkangaIf one tries to do more than one thing at the same time, one might not prosper. N'wana wo ka a nga rili u ta fela a dzobyeniA child who does not cry will die unnoticed at the back of his mother. If you do not raise your voice (in a form of a complaint), you will not be heard. Mbuti yi dya laha yi nga bohiwa konaA goat eats where it is tied. A person must use properties of a place where he is working. Ku tlula ka mhala ku letela n'wana wa le ndzeniThe way an impala jumps, it influences its unborn child. Whatever bad things a mother does, her daughter will also do. I malebvu ya nghala. It is a lion's beard. A thing may not be as scary as it looks. Nomu a wu taleriwi hi nambuA mouth can cross any river. A mouth can say all words of promises. Mavoko ya munhu a ma mili nhova/byanyiGrass cannot grow on a human being's hands. You must work hard (in every possible way) to succeed. Xandla famba, xandla vuya. Let the hand go and let the hand come back. A giving hand is a receiving hand. Humba yi olele nkumaThe snail has collected ashesA person has diedMbyana loko yi lava ku ku luma ya n'wayitela. A dog smiles when it intends to bite something. A person can do (or intend to do) bad things to you, while he is smiling. Ku hiwa hi Thomo ku suka e palamendhe ya le tilweni. To be given by Thomo (king's name) from heavenly parliament. To be blessed by God. Vana va munhu va tsemelana nhloko ya njiya. Siblings are sharing the head of locust. Siblings must share good things. Mhunti yo tlulatlula Mangulwe u ta yi khoma. An antelope which is jumping around next to Mangulwe (dog's name), he will catch it. Any girl who has been seen by this boy, she will accept his proposal (used by a boy when he is in love with a girl). Tolo a nga ha vuyi. Yesterday will not come back. Wishing to bring interesting old things of old days to nowadays. Nghala yi vomba exihlahleni. A lion roars in the bush. A warrior is seen in a war. Ku hundza muti ri xileTo pass a home during the dayTo be stupidTinghala timbirhi ta chavana. Two lions fear each other. Two powerful nations fear each other. Timpfuvu timbirhi a ti tshami xidziveni xin'we. Two hippos cannot stay in the same deep water. Enemies cannot stay in the same place. Vuhosi a byi peli nambu. Chiefdom does not cross the river. Chiefdom stays in the same family, cannot be passed to other families. A ndzi ku hi laha ku nga na mpfula ku sala ndzhongo. I thought is where the rain has poured and left fertile soil. I thought it was good things. I matutu vana va ntavasiIt is plenty. Ku tshwa nomoTo have a burnt mouthReferring to someone who constantly lies, e. g. Jephrey Cuma u tshwe nomo. N'wana u tseme mubyaA disobedient childXimitantsengele xi tshemba nkoloHe who swallows a large stone has confidence in the size of his throat. When you start something you must have power (courage) to complete it. Mutlhontlhi wa tinyarhi ti vuya hi yenaThe one who challenges buffaloes they will chase him. He who provokes other people, will face the consequences. Loko u tsundzuka mhelembe khandziya ensinyeniWhen you think of rhino, climb a tree. When you think of something, act immediately. Ku ba ndlopfu hi xibakeleTo hit an elephant with a fistTo make a very slight impression. Ku banana hi rhambu ra mfenheTo hit each other with a baboon's boneTo exchange gifts with relatives only. Ku banana hi rhanga ro hisaTo hit each other with a hot 'pumpkin'To accuse each other. U nga hlawuli nkuku wa mhangeleOne must not choose the male of the guinea fowl (similar to "Don't count your chickens before they are hatched"). This proverb is said to a young husband who might be tempted to prepare something for their babies before their birth, since you do not know if the baby is a male or female. Tinhlanga ta le ndzhaku ti tiviwa hi mutlhaveri wa tona. The tattooing marks made on the back are known by the tattooer (not by the tattooed)You do not know what may happen when you have turned your back. Xihlovo a xi dungiwi loko u heta ku nwa matiDo not close the well after having drunk. Do not mess up things after using them, you might need them tomorrow. U nga sahi nsinya hi vuxika, u ta tshwa hi mumu hi malangaDo not cut the tree in winter, you will burn by sun in summer. Do not mess up things when you do not need them, you will suffer when you need them. Mhunti yi biwa ya ha ri na mahikaAn antelope is killed while is sighingA problem must be solved immediately. Xirhami xi vuyisa na n'wana evukatiniChillness causes a girl to come back to her parents' house from her husband's house. It is very cold.