The gamification of learning is an educational approach to motivate students to learn by using video game design and game elements in learning environments.[1][2] The goal is to maximize enjoyment and engagement through capturing the interest of learners and inspiring them to continue learning.[3] Gamification, broadly defined, is the process of defining the elements which comprise games that make those games fun and motivate players to continue playing, and using those same elements in a non-game context to influence behaviour.[4] In other words gamification is the introduction of game elements in a non-game situation.
Zwa Mitambo ya u guda ndi ndila ya pfunzo ino tutuwedza vhagudiswa uri vha gude vha kho shumisa mitambo ya dzi vidio kha u guda. Tshipikwa ndi uri hu vha nda muya wa u difhelwa, u dzhenelela na tutuwedza vhana uri vha ise phanda na u guda . Zwa mitambo is talutshedzwa nga ndila heyi: Ndi ndila yau talutshedza zwi dodombedza zwa mitambo zwine zwa ita uri ila mitambo i takadze na hone i tutuwedze vhana uri vha ise phanda na u tamba , hu tshi kho shumiswa zwezwila zwi dodombedzwa hu si kho tambiwa u tutuwedza vhudipfari.Nga manwe mapfi zwamitambo ndi u bvelesisa zwi dodombedzwa zwa mitambo husi kho tambiwa
Gamification of learning
Zwa Mitambo ya u guda
1 2 3 4 5 Kapp, Karl (2012). The Gamification of Learning and Instruction: Game-based Methods and Strategies for Training and Education.
1 2 3 4 5 Empty citation (help) ↑ Shatz, Itamar (2015).
Pfeiffer. ISBN 978-1118096345. ↑ Shatz, Itamar (2015). Using Gamification and Gaming in Order to Promote Risk Taking in the Language Learning Process (PDF).
Using Gamification and Gaming in Order to Promote Risk Taking in the Language Learning Process (PDF).
Charlotte Makgomo (née Mannya) Maxeke (7 April 1871[1] – 16 October 1939) was a South African religious leader, social and political activist; she was the first black woman to graduate with a university degree in South Africa with a B.sc from Wilberforce University Ohio in 1903, as well as the first black African woman to graduate from an American university.[2]
Vho Charlotte Makgomo (née Mannya) Maxeke (07 Lambamai 1871[1] – 16 Tshimedzi 1939) vho vha vhe murangaphanda wa zwa vhurereli vha dovha vha vha mulweli wa tshumelo dza tshitshavha na politiki, kha la Afurika Tshipembe; ndi vhone muthu wa tshifumakadzi wa murema wa u thoma u telwa digirii kha la Afurika Tshipembe nga B.sc ubva yunivesithi ya Wilberforce Ohio nga nwaha wa 1903, vha dovha hafhu vha vha mufumakadzi wa murema wa u thoma u telwa digirii kha inwe ya dzi yunivesithi kha la Amerika.[2]
Early life
Kualutshele
Charlotte Makgomo (née Mannya) Maxeke was born in Fort Beaufort, Eastern Cape on 7 April 1871.
Vho Charlotte Makgomo (née Mannya) Maxeke vho bebelwa Fort Beaufort, Eastern Cape nga la 07 April 1871.
She was the daughter of John Kgope Mannya, the son of headman Modidima Mannya from Batlokwa people, under Chief Mamafa Ramokgopa and Anna Manci, a Xhosa woman from Fort Beaufort.[3] Mannya's father was a roads foreman and Presbyterian lay preacher, and her mother a teacher.[4] Mannya's grandfather served as a key adviser to the King of the Basutos.[3] Soon after her birth, Mannya's family moved to Fort Beaufort, where her father had gained employment at a road construction company.[3] Details about Mannya's siblings are unclear, however, she had a sister known as Katie, who was born in Fort Beaufort.[5] Mannya's date of birth is in dispute, with possible dates ranging from 1871, 1872 to 1874.
Vho vha vhe nwananyana wa vho John Kgope Mannya, murwa wa murangaphanda wa vhathu vha Batlokwa, vho Modidima Mannya, fhasi ha ndango ya nduna vho Mamafa Ramokgopa na vho Anna Manci, the son of headman Modidima Mannya from Batlokwa people, Xhosa woman (mufamakadzi wa muxhosa) ubva Fort Beaufort.[1] Khotsi a vho Mannya vho vha vhe mulanguli wa dzibada vha dovha vha vha murereli wa Presbytery, mme avho vho vha vhe mudededzi.[2] Mannya's grandfather served as a key adviser to the King of the Basutos.[3] Soon after her birth, Mannya's family moved to Fort Beaufort, where her father had gained employment at a road construction company.[1] Details about Mannya's siblings are unclear, however, she had a sister known as Katie, who was born in Fort Beaufort.[4] Mannya's date of birth is in dispute, with possible dates ranging from 1871, 1872 to 1874.
The date in 1871 is also often accepted as it does not conflict with the age of her younger sister Katie who was born in 1873.[6]
The date in 1871 is also often accepted as it does not conflict with the age of her younger sister Katie who was born in 1873.[5]
Describing Charlotte's singing Rev. Henry Reed Ngcayiya, a minister of the United Church and family friend said: "She had the voice of an angel in heaven."[7]
Describing Charlotte's singing Rev. Henry Reed Ngcayiya, a minister of the United Church and family friend said: "She had the voice of an angel in heaven."[1]
Thenjiwe Mtintso (7 November 1950) is a South African anti-apartheid activist, politician and ambassador who has held senior positions within the African National Congress (ANC), the South African Communist Party (SACP), and is a veteran of uMkhonto we Sizwe (MK).[1]
Thenjiwe Mtintso (7 ḽara 1950) ndi mulwela mbofholowo, ra poḽotiki na muambasada wa Afrika Tshipembe we avha vho fara poso khulwane nga ngomu ha African National Congress (ANC), na South African Communist Party (SACP), ndi mulwela mmbi wa uMkhonto we Sizwe (MK).[1]
Thenjiwe was born and raised in Soweto, Johannesburg.
Thenjiwe o bebwa na u aluselwa Soweto, Johannesburg.
She is daughter to Hanna Mtintso and Gana Makabeni, who also served as a trade unionist and member of the African National Congress (ANC)[1].Thenjiwe became a student activist in the South African Student Organisation (SASO) and Black Consciousness Movement (BCM) during her studies at the University of Fort Hare.
Ndi musidzanyana kha Hanna Mtintso na Gana Makabeni, vhe navho vha shuma sa mulwela pfanelo dza vhashumi na muraḓo wa African National Congress (ANC)[1].Thenjiwe o vha mulwela pfanelo dza matshudeni kha South African Student Organisation (SASO) na Black Consciousness Movement (BCM) tshifhingani tsha ngudo dzawe fhaḽa University of Fort Hare.
Elected to Parliament following South Africa's first multiracial elections in 1994, she was Chair of the Commission of Gender Equality in 1997.
O ṋangwa phalamendeni zwi tshi tevhela u thoma ha multiracial elections in 1994 Afrika Tshipembe,ovha mudzula tshidulo wa khomishini ya zwa ndinganelo ya mbeu nga 1997.
Since 2007, she has served as South Africa's ambassador to Cuba, Italy, Romania, Malawi and Spain.[2][3]
Ubva 2007,o shuma sa muambasada wa ḽa Afrika Tshipembe ngei Cuba,Italy,Romania,Malawi na Spain.[1]
References
Dzi rerefarentsi
Ruth First Ruth First c.1960 Born (1925-05-04)4 May 1925 Johannesburg, South Africa Died 17 August 1982(1982-08-17) (aged 57) Maputo, Mozambique Occupation Anti-apartheid activist Spouse(s) Joe Slovo Children Shawn Slovo, Gillian Slovo, Robyn Slovo
Ruth First O begwa ngadzi 4 Shundunthule 1925 Johannessburg. Afirika tshipembe Vha lovha ngadzi 17 Thangule 1982[ Vhana minwaha ya 57 Maputo, Mozambikwi Vha anti- apartheid activist mMufarisi wa vho ndi Joe Slovo Vhana Shawn Slovo, Gillian Slovo, Robyn Slovo
Heloise Ruth First (4 May 1925 – 17 August 1982) was a South African anti-apartheid activist and scholar.
Heloise Ruth First (4 May 1925 – 17 August 1982) O vha mu afrika tshipembe sa anti - activist na scholarr .
She was assassinated in Mozambique, where she was working in exile, by a parcel bomb built by South African police.
Vho vha vho tanganedza .moza, Musi vha tshikhou shuma exile, nga parcel bomb yo fhatwaho nga mapholia a Afirika Tshipembe.
Family and education
MASHAKA NA PFUNZO
Ruth First's Jewish parents, Julius First and Matilda Levetan, emigrated to South Africa from Latvia in 1906 and became founding members of the Communist Party of South Africa (CPSA), the forerunner of the South African Communist Party (SACP). Ruth First was born in 1925 and brought up in Johannesburg.
Vhabebi vha vho Ruth First ndi vha yuda, Ndi vho Julius First na vho Matilda Levetan, Vho da fhano afirika tshipembe u bva latvia mga 1906 vha vha munwe kha vho thomaho Communist Party ya afirika tshipembe , Vha tshimbidzi vha Communist Party ya afirika tshipembe.Vho Ruth First vho begwa nga nwaha wa 1925 Johannesburg ndi he vha alutshela hone .
Like her parents, she joined the Communist Party,[1] which was allied with the African National Congress in its struggle to overthrow the South African government.
Sa vhabebi vhawe, a vha munwe vha Communist Party,[1] Ye ya vha yo tumana na African National Congress dze dza vh dzi thamumbuloni ya muvhuso w afirika tshipembe.
As a teenager, First attended Jeppe High School for Girls and then became the first person in her family to attend university. She received her bachelor's degree from the University of the Witwatersrand in 1946. While she was at university, she found that "on a South African campus, the student issues that matter are national issues".
Sa muswa, Vho First dzhena tshikolo Jeppe High School tshavha sidzana vha fhedz vha vha muthu wa u thom kha mutha wa ha vho ya gundo dza university. vho tanganedza bachelor degree University ya Witwatersrand nga nwaha wa 1946. musi vha kha vha university, Vho wana uri "kha magudedzi afirika tshipembe,tshi pikwa tsha vhana vha tshikolo ndi tsha lushaka ".
She was involved in the founding of the Federation of Progressive Students, also known as the Progressive Students League,[1] and got to know, among other fellow students, Nelson Mandela, future President of South Africa, and Eduardo Mondlane, the first leader of the Mozambique freedom movement FRELIMO.
Vho vha hone kha u thoma Federation ya u bvelela kha vhatshudeni, Ine ya divheya sa Progressive Students League,[1] fhedzi i ya divhea, na kha manwe matshudeni, Nelson Mandela, muphirisidennde wa afirika tshipembe , na Eduardo Mondlane, muranga phanda wa u thoma wa Mozambiquewa mbofholowo FRELIMO.
Modern
TSHIZWINO
(101 pages—design criteria for assistive furniture, with sections on accommodation of disabled persons.) McMeel, Andrews; Sussman, Lisa (2002). Sex Positions.
(235 pages) (272 pages) (101 pages—design criteria for assistive furniture, with sections on accommodation of disabled persons.) (96 pages) (376 pages)
Missionary, the most commonly practiced sex position[1][2]
Missionary, zwithu zwono devhe esa musi hu tshi khou itiwa zwavhudzekani[1][2]
A sex position is a position of the body that people use for sexual intercourse or other sexual activities. Sexual acts are generally described by the positions the participants adopt in order to perform those acts. Though sexual intercourse generally involves penetration of the body of one person by another, sex positions commonly involve penetrative or non-penetrative sexual activities.
ku edele musi hu tshi khou itiwa vhudzekani ndi ndila ine vhathu vha edela nga yo musi vhatshi khou i ta zwa vhudekani.Maitele a vhudzekani zwa vhudi vhudi a talutshedzea nga ndila ine zwa itiwa nga yo musi zwi tshi khou itiwa naho vhudzekani vhu tshi toda u di dzhenisa na vhu di imiseli kha vhathu vhothe ,Vhudzekani vhu tda u di dzhenisa[ sexual intercourse]
Three categories of sexual intercourse are commonly practiced: vaginal intercourse (involving vaginal penetration), anal penetration, and oral sex (especially mouth-on-genital stimulation).[3] Sex acts may also involve other forms of genital stimulation, such as solo or mutual masturbation, which may involve rubbing or penetration by the use of fingers or hands or by a device (sex toy), such as a dildo or vibrator. The act may also involve anilingus. There are numerous sex positions that participants may adopt in any of these types of sexual intercourse or acts; some authors have argued that the number of sex positions is essentially limitless.[2]
hna maitele mararu avhudzekani ane a itiw u fana: vhudzimu ha mufumakadzi ,na ha u bvisa malatwa na u vhea nga ntha kha vhudzimu hamufumakadzi nga maanda na mulomo [1] Maitela a vhedzekani a do vha a dzhinisa u diphina solo kana boko, zwine ndi u tou di raba kana u panga minwe kha vhudzimu kana nga matshini u ngaho sex toy sa dildo kana vibrator.Maitele adzhisa anilingus.Hana ma dzina a vhudzekani kuitele [2]
Kurdistan (Kurdish: کوردستان ,Kurdistan [ˌkʊɾdɪˈstɑːn] (listen); lit. "land of the Kurds")[3] or Greater Kurdistan[4][5] is a roughly defined geo-cultural territory in Western Asia wherein the Kurds form a prominent majority population[6] and the Kurdish culture, languages, and national identity have historically been based.[7] Geographically, Kurdistan roughly encompasses the northwestern Zagros and the eastern Taurus mountain ranges.[8]
Kurdistan (Kurdish: کوردستان ,Kurdistan [ˌkʊɾdɪˈstɑːn], "land of the Kurds")[1] or Greater Kurdistan[2][3] is a roughly defined geo-cultural territory in Western Asia wherein the Kurds form a prominent majority population[4] and the Kurdish culture, languages, and national identity have historically been based.[5] Geographically, Kurdistan roughly encompasses the northwestern Zagros and the Eastren Taurus mountain ranges.[6]
Kurdistan generally comprises the following four regions: southeastern Turkey (Northern Kurdistan), northern Iraq (Southern Kurdistan), northwestern Iran (Eastern Kurdistan), and northern Syria (Western Kurdistan).[9][10] Some definitions also include parts of southern Transcaucasia.[11] Certain Kurdish nationalist organizations seek to create an independent nation state consisting of some or all of these areas with a Kurdish majority, while others campaign for greater autonomy within the existing national boundaries.[12]
Kurdistan generally comprises the following four regions: southeastern Turkey (Northern Kurdistan), northern Iraq (Southern Kurdistan), northwestern Iran (Eastern Kurdistan), and northern Syria (Western Kurdistan).[1][2] Some definitions also include parts of southern Transcaucasia.[3] Certain Kurdish nationalist organizations seek to create an independent nation state consisting of some or all of these areas with a Kurdish majority, while others campaign for greater autonomy within the existing national boundaries.[4]
References
reference
Cultural appropriation[1][2] is the inappropriate or unacknowledged adoption of an element or elements of one culture or identity by members of another culture or identity.[3][4][5] This can be especially controversial when members of a dominant culture appropriate from minority cultures.[1][6][7] According to critics of the practice, cultural appropriation differs from acculturation, assimilation, or equal cultural exchange in that this appropriation is a form of colonialism.
Mvelele ivha i songo dzudzanyea musi ina dzinwe nyito dze dza tou pambiwa kha mvelele dza dzinwe tshaka. .[1]Upamba ha nyito dza mvelele kha dzinwe tshaka zwo khakhea ,azwo ngoto khakhea fhedzi zwi dovha hafhu zwa vhea matshilo ashu khomboni ngauri musi ri tshi do edzisa nyito dzine ra do tou vha ro dzi pamba kha lunwe lushaka ri dou vha ri sa tsha zwiita nga ndila yo fanelaho ,lune ri nga di wana ro huvhala .
When cultural elements are copied from a minority culture by members of a dominant culture, and these elements are used outside of their original cultural context – sometimes even against the expressly stated wishes of members of the originating culture – the practice is often received negatively.[8][9][10][11][12][excessive citations]
Hedzi nyito dzi avha dzi nyito dza vhurereli ,nyito dza sialala,mitambo ya sialala ,zwiambaro zwa sialala na nyimbo dza sialala. U pamba ha nyito dza mvelele dza dzinwe tshaka zwi ita uri henedzo nyito dzi sale dzi si tshena ndeme kha tshaka dzine dza dzi edzisa,zwa dovha hafhu zwa xedza ngoho nga ha henedzo nyito dzine dza khou ngalangaliswa nga tshi edzi edzi tsha dzinwe tshaka .
Anti-dowry poster in Bangalore, India. According to Amnesty International, "[T]he ongoing reality of dowry-related violence is an example of what can happen when women are treated as property."[36]
muvhundu wa Hindu wa kale nga minwaha ya dana
Sexism is prejudice or discrimination based on one's sex or gender.
Tshitalula tsha sia la mbeu .
Sexism can affect anyone, but it primarily affects women and girls.[1] It has been linked to gender roles and stereotypes,[2][3] and may include the belief that one sex or gender is intrinsically superior to another.[4] Extreme sexism may foster misogyny, sexual harassment, rape, and other forms of sexual violence.[5][6] Discrimination in this context is defined as discrimination toward people based on their gender identity[7] or their gender or sex differences.[8] A notable example of this is workplace inequality.[8]
Itshi tshitalula tshi nga kwama munwe na munwe, Fhedzi tshi kwama vhathu vha vhafhumakadzi na vhana nyana vha vha sidzana . Itshi tshitalula tsho kwamana na zwa tshipida tsha mbeu na tshitalula . Tshitalula tsho kalulaho tshi nga livha kha masiandaitwa a u tambudzwa lwa vhudzekani.U sa lingana ha vhathu kha sia la zwa mishumo,ndi inwe ya dzi tsumbo dza itshi tshitalula
Etymology and definitions
PFUNZO NA DIVHAIPFI
Examples include:
tsumbo dza tshitalula
According to Fred R. Shapiro, the term "sexism" was most likely coined on November 18, 1965, by Pauline M. Leet during a "Student-Faculty Forum" at Franklin and Marshall College. Specifically, the word sexism appears in Leet's forum contribution "Women and the Undergraduate", and she defines it by comparing it to racism, stating in part (on page 3): "When you argue ... that since fewer women write good poetry this justifies their total exclusion, you are taking a position analogous to that of the racist—I might call you, in this case, a 'sexist' ... Both the racist and the sexist are acting as if all that has happened had never happened, and both of them are making decisions and coming to conclusions about someone's value by referring to factors which are in both cases irrelevant."[citation needed]
Nga ku vhonele kwa vho-Fred R shapiro , tshitalula itshi tsha mbeu tsho thomwa nga nwedzi wa Lara 18,nga nwaha wa 1965, nga Pauline M. Leet nga tshifhinga tsha tshipida tsha forum ya vhagudi kha kholedzhi ya Franklen na Marshell . kanzhi tshitalula tsha mbeu tshi bvelela kha forum ya leet..Vhadivhi vha tshitalula itshi vhari kanzhi tshi vhangwa nga vhathu vhane vha khethulula nga muvhala wa lukanda.Khethululo iyi ndi ine vhadivhi vhari ina tshikhala tsha u nga kwama vhathu lwa muhumbulo ,Ndingazwo itshi na zwinwe zwa zwitalula zwi songo kuna .
Discrimination based on skin color, also known as colorism, or shadeism, is a form of prejudice and discrimination in which people who share similar ethnic traits and people who are perceived as belonging to a darker skinned race are treated differently based on the social implications that come with the cultural meanings that are attached to their darker skin color.[1]
Tshitalula tsha sia la muvhala wa lukanda, ndi tshaka ya vengo kana tshitalula tshine vhathu vha lushaka luthihi na vhathu vhane vha khethekanywa sa vharema vha fariwa nga ndila yo fhambanaho na vhanwe hu tshi sedzwa sia la vhuvha ha matshilele zwidaho na mvelele dzine dza divhelwa vhathu vharema. Tsedzuluso dzo no wanulusa vhutanzi ha tshitalula kha sia la lukanda kha ndila ine vha vhathu vho fariwaho vha fariswa zwone, kha mabindu, zwifhatwa, zwa mutakalo, vhudavhidzani ha zwitenwa zwa dzithingo na zwa polotiki kha la United States na Europe. Vhathu vhatsuku vha vhonala sa vhathu vha takalelwaho na u tanganedziwa kha mashango are Africa, Asia na la South America.
Worldwide
SHANGO NGA VHUPHARA
Racism affects almost every aspect of people's daily lives.
Khethekanyo ya lukhanda i kwama sia linwe na linwe kha matshilo a duvha na duvha.
Research shows that people of color are offered fewer opportunities in higher education and employment than white people are offered.
Tsedzuluso dzi vhonadza vhathu vharema vha na zwikhala zwi songo dalaho kha pfunzo ya nthesa na u wana mushumo ri tshi zwi vhambedza na vhatshena .
Black people are treated more harshly and less politely than white people are treated.
Vharema vha fariwa nga ndila i vhavhaho, i sinaho vhuthu u fhira vhatshena.
As romantic partners, they are considered less desirable and white people are considered more desirable.
Sa vha funani, vhathu vharema vha vhonwa sa vhathu vha sa tamisi fhedzi vhatshena ndi vhathu vhane vha tamiwa, vharema vha dovha hafhu vha vha na thahelelo kha zwa mutakalo wavho zwine a zwi dzhielwi nzhele.
They also receive compromised medical treatment.[2]
Thodulusiso dzo fhambanaho dzi khou wana vhutanzi ha tshitalula tsha lushaka lwa vhune na khethekanyo ya lukanda kha la North America, na tshumelo ya Europe. Nga nwaha wa 2016, thodulusiso dza thevhekano dza 738 kha zwa pfunzo zwi swikaho 43 kha mashango are na tshumisano kha zwa masheleni vhukati ha nwaha wa 1990 na 2015 i wanulusa uri huna khethekanyo ya lukanda nga ngangomu ha mashango are Europe na North America kha sia la u hira. Vhathu vho vhalaho vha vha tea u rumela khumbelo dzi fhiraho hafu fhedzi vhathu vho vhalaho ndi vhone vha no do nangwa u vha kha inthaviyu.Tsedzulusiso dzisinaho tshifhinga tshilapfu ngei United States, dzi sumbedza uri hu na usa lingana kha matshilele na zwa mutakalo vhukati ha vharema vha wanalaho United States.
Asia
ASIA EAST ASIA, SOUTH ASIA, SOUTHeast Asia Vhubvaduvha ha Asia, vhathu vha lukanda lutsuku ndi vhone vha takalelwaho kha mashango angaho China, South Korea, Taiwan, Hong Kong, Vietnam, India, Pakistan, Bangladesh, Philiphines, Indonesia, Thailand na Japan. Divhazwakale ya u di tshenisa ha lukanda ngei mashangoni Asia i thoma zwifhingani zwa kale. Zwifhingani zwa kale , u tshenisa lukanda fhethu hune ha fhisa zwo vha zwitshi amba u vha wo pfuma sa izwi a vhathu vho vha vha tshi kona u dzula ngomu nduni vha sa kho tea u ita mishumo.
Adultification bias is a form of racial prejudice where children of minority groups, typically Black children, are treated by adults as being more mature than they actually are. Actions committed by these children that would be deemed normal for child development are more likely to be treated as opportunities for discipline and children are more likely to be seen as having malicious intentions.[1][2] A clear example of this bias in action is when a Black child is assumed to be older than their actual age.
Zwi itea musi vhana vha fhasi ha minwaha ya 18 vha tshi farwa sa vhathu vhahulwane ngauri vha khou hulela kha nyimele de.Izwi zwi itea nga maanda kha vhana vha vharema fhedzi iyi thaidzo asi thaidzo ino divhiwa nga vhathu vhanzhi .
These perceptions could in turn perpetuate the maturity of Black children and the assumptions of adults.
Dzi ngudo dzi ri sumbedza uri vhunnzhi ha vhana vhane vha tangana na iyi thaidzo ndi vharema .