4.3 THEMES
4.3.2 Categories of Tshivenḓa euphemisms
4.3.2.3 General or common euphemisms
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Other linguists who also discuss the pervasiveness of the food/eating metaphor for sexual intercourse are Hines (2000:143) and Kövecses (2006).
It should be noted that in Tshivenḓa human sexual organs have their euphemisms.
“Nnyo” (penis) is substituted by the use of the following euphemisms: “Thonga”
(Knobkirrie) and “Vhudzimu” (private parts). Testes are referred to as “kholomo” and an erection of the penis is euphemised by the expression “musanda vho takuwa”;
when it is weak after ejaculation it is said that “musanda vho wa” and the ejaculation process is euphemised by the expression “musanda vha khou pembela.” The female organ, vagina, is referred to as “tshiṱombo” whereas the vaginal lips are referred to as “maḓali”.
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means to wash), “u vha maḓuvhani” (to be in the sun), “u vhona ṅwedzi” (to see the moon) and “u sema vhakegulu” (to insult one’s granny). Tshivenḓa speaking people know that these euphemisms all mean ‘to menstruate’. However, there are some instances when people misinterpret the meaning of various euphemisms, such as when the euphemistic expression “u ṱamba” (to menstruate) is interpreted as
“washing with water” and “u vha maḓuvhani (to menstruate) is interpreted as “sitting at the sun”. When this happens, there is pragmatic failure which Thomas (1983) in Mwanambuyu (2012:73) suggests is the inability of an individual to understand what is said in an interlocution.
Elderly Man C provided the following examples of various euphemisms:
Vho vha vho ima vha tshi khou kombodza mbevha. Vhasidzana vha tshi fhira vha vhona zwiluvhelo zwavho. Ndi Savhadina uḽa a seisanaho na Shonisani. Vho-Ranziḓa vho wanala vho tou ṱhuruu! Nge vha rwelwa u binya Shonisani. (He was standing urinating, when girls passing by, they saw his underpants. It is Savhadina who is in love with Shonisani. Mr Ranziḓa was found naked after being beaten by Savhadina for raping Shonisani.)
In the above extract the following general or common euphemisms are apparent:
kombodza mbevha which literally means irritating the eyes of a mouse; zwiluvhelo means clothes; seisanaho means to laugh with someone; ṱhuruu! means to be without clothes; and u binya means to rape.
The expression “u kombodza mbevha” (irritating the eyes of a mouse), is a general euphemism that is commonly used by Vhavenḓa people when referring to the act of urinating, especially in elderly people. According to Popova (2010:22), euphemism is "the act or an example of substituting a mild, indirect, or vague term for one considered harsh, blunt, or offensive." “U kombodza mbevha” (irritating the eyes of a mice), is a general euphemism that is used as a substitute for the offensive and unacceptable expression “u runda” (to urinate). It is culturally offensive in Tshivenḓa to use the expression “u runda” (to urinate) in referring to an elderly person;
determined and compelled by culture (Popova, 2010:23) the euphemism “u kombodza mbevha” perfectively replaces “u runda” (to urinate). The importance of such a replacement or substitution is to avoid possible loss of face. Allan and Burridge (1991:14) maintain that euphemisms are alternatives to dispreferred expressions and are used in order to avoid possible “loss of face.”
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“Zwiluvhelo” (literally clothes) is another euphemism that is commonly used by the Vhavenḓa people which simply means ‘underpants of elderly people.’ It is a taboo and it is insolent for a young person to see and touch the underpants of elderly people. For that reason they are not publicly placed on a washline to dry; they are culturally respected pieces of attire. In Tshivenḓa they have a special phrase to describe them; hence, the euphemism “zwiluvhelo” or “zwi ya nḓuni” (clothes to sleep with). This is consistent with the views of Nash (1995:17) who states that the sexual act, body parts and clothing that is in direct contact with these body parts, i.e., underwear, are embarrassing topics to discuss without the use of euphemism in many cultures.
“Seisanaho” literally means to laugh with someone. Figuratively, this is a euphemism which means to be in love with someone. It is a polite word that is a substitute for the blunt Venḓa expression “u pfana” (to be in agreement with someone). If it is said that someone is in love using the expression “u pfana”, there is a danger of inviting negative face or “face threatening acts” as the desire of every “competent adult member” that his/her action be unimpeded by others (Brown and Levinson 1987:62).
In order to avoid negative face, the polite word “u seisana” (to be in love) is used which emphasises the importance of politeness in daily communication and is an integral part of life in any human society. Stephan and Lieberman (2010:268) argue that whenever we address a person, we choose how polite to be - ranging from such polite forms as “dear Professor Friedman” to the more colloquial “Hey, Ron.”
“Ṱhuruu” (to be without clothes) replaces the blunt and unacceptable word “bunyu”
which means to be naked and in Tshivenḓa this word may also mean “private parts”.
As the mention of sexual body parts leads to embarrassment without the use of euphemisms, the euphemism “ṱhuruu” (to be without clothes) is used instead of
“bunyu”. In some instances this euphemism can refer to the nakedness of an elderly person.
As the word “U binya” (to make love without consent) is embarrassing for both males and females, it is unacceptable and it is a taboo that needs a special terminology to discuss it. In Tshivenḓa it is a euphemism for rape. Elderly Woman A, a teacher, referred the researcher to Ṋefefe’s (2008) book, entitled “Milomo ya Ṋukala” where
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he uses many euphemisms to teach learners Tshivenḓa figures of speech; the following extract is an example from the book:
Vho-Bukuṱa: (Vha mu fara nga tshanḓa tshiṅwe tshi tshi khou ṱoḓa zwine vha khou ṱoḓa zwone) Ndi khou amba hedzi nḓuhu.
(Holding her with one hand and the other hand showing her what he wanted) I am referring to these peanuts.
Ntshengedzeni: (A tshi khou lila) Baba vha songo ita tshithu. (While crying) Daddy do not do anything (Ṋefefe, 2008:7).
From this extract it may be seen that two euphemisms have been used, namely:
“Nḓuhu” literally means (peanuts) and “vha songo ita tshithu” (did not do anything).
The word “nḓuhu” is a euphemisms used by the author to refer to the ‘vagina’. As the speaker was talking to his child, the euphemism used matches perfectly well to the scene; the euphemism “nḓuhu” has a connotation with the vagina of a young person.
Instead of using an unacceptable word “nnyo or bunyu” (private parts), the author used the euphemism “nḓuhu” to refer to vagina.
The expression “vha songo ita tshithu” (do not do anything) is a euphemism that is commonly used by the Vhavenḓa people, especially when they feel uneasy in mentioning the blunt and unacceptable word “u nyovha” (to make love). This is another way in which euphemism can be formed; circumlocution is a roundabout, verbose way of speaking or writing to express an idea (Hasegawa, 2005:23; Hott, 2012:45; Gathigia, Ndung’u Martin & Njoroge, 2015:30). The above example supports the definition of euphemism given by Burchfield (1995:13) who describes euphemism as a substitution of a mild, vague or roundabout expression for a harsh, blunt or direct one. In other words circumlocution is the use of many words to say something that could be said more clearly and directly by using fewer words. The phrase “vha songo ita tshithu” (do not do anything) could have been the more straight forward “u nyovha” (to make love). The expression “vha songo ita tshithu”
(do not do anything) is not only euphemistic but also periphrastic.
Further examples from Ṋefefe’s (2008) work are the following:
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Vho-Takalani: Naho ndo khukhulwa tshikunwe muthu ndi a ṱavhanya nda amba. (Even if I hurt my toe I must immediately talk or speak).
Mmbudzeni no ṱamba uno ṅwedzi? (Tell me, did you wash this month?) Ṋefefe (2008:26).
Vho-Bukuṱa: A thi ri matotoya ndi anga ndi khou ḓi ita ndi tshi devha.
Zwino u dinelwa mini? (Is it not that these young and tender peanuts are mine, at times I eat them. So, why do they disturb her?) Ṋefefe (2008:30).
In the above examples three euphemisms have been used, namely: “khukhulwa tshikunwe” which literally means to hurt one’s toe; “ṱamba uno ṅwedzi” (to wash this month); and “matotoya ndi anga ndi khou ḓi ita ndi tshi devha” (young and tender peanuts that I sometimes eat).
The speaker uses the euphemistic expression “u khukhulwa tshikunwe” (to hurt one’s toe) to avoid using the offensive expression “ni na thumbu” (you are pregnant) knowing full well that she is talking to a child who will also understand what is being referred to. “U khukhulwa tshikunwe” (to hurt one’s toe) avoids a blunt Tshivenḓa expression “ni na thumbu” (you are pregnant). As euphemisms are characterised by avoidance language and evasive expression where a speaker uses words as a protective shield against the anger or disapproval of natural or supernatural beings, there are euphemisms that can be used to avoid the expression “ni na thumbu” (you are pregnant) in Tshivenḓa, such as “No pfukwa”, “u gonya miri” or “ni mirini”, “u sa vhona ṅwedzi”, “u sa ṱamba”, ”u pfukwa”, “u vha muthu wa thovhela” and “u vha mahosi”. All these expressions mean to be pregnant in Tshivenḓa and could be used to avoid the offensive Tshivenḓa phrase “ni na thumbu” (you are pregnant). For this reason euphemisms are classified as hyponyms, where there is one umbrella term for other terms (Mwanambuyu, 2012:76).
“U ṱamba uno ṅwedzi” (to wash this month) is a euphemism that replaces the general unacceptable expression in Tshivenḓa “u bva malofha” (bleeding from the vagina). Figuratively, it means to menstruate. It is not proper in Tshivenḓa culture to use the expression “u bva malofha” (bleeding from the vagina) referring to
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menstruation. To maintain “positive face”, euphemisms, such as “u vhona ṅwedzi”,
“u ṱamba”, “u vhona maḓuvha” and “u vhona ṋowa” may be used.
The expression “matotoya ndi anga ndi khou ḓi ita ndi tshi devha” (young and tender peanuts that I sometimes eat) figuratively means that the child belongs to him and he can make love to her at any time. The euphemism “matotoya” (young and tender peanuts) refers to the child’s private parts that are not used to sexual intercourse;
hence, the use of the euphemism “matotoya”.
“U devha” literally means to break the husk of the peanut in order to eat the inside.
Figuratively, “u devha” (to break) here means to make love to her; it also has a connotation of making love to someone who does not always make love; hence, the euphemism “u devha” (to break). Elderly Man B commented by saying: “It is only something that is hard to crack that can be broken.”
Table 4.28, below, contains common or general euphemisms - given by the participants - that are used in Tshivenḓa.
Table 4.28: Common or General Euphemisms Used in Tshivenḓa Cited by Participants
ORDINARY VENḒA WORD/EXPRESSION
EUPHEMISM(S) ENGLISH LITERAL MEANING
U lowa U vha muhulwane To be a witch
U vha mudenya To be a witch
U vuwa To be a witch
U tota To be a witch
U silinga To be a witch
U buba u songo ṱohola To bewitch
U dodonga To bewitch
U sula U bvisa muya To fart
Murundo Muṱambuluwo Urine
U runda U ṱambuluwa To urinate
U kaidza mbevha To urinate
U bvafha U teledza To be lazy
U lwala U vha thovhoni dzi fhisaho To be ill U sa vuwa zwavhuḓi To be ill
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U guba U rithea dangani To have diarrhoea
U gidima To have diarrhoea
U vha na thumbuni To have diarrhoea U vha na muhumbulo ya
ṅwana
U vha vhusiku To think like a young person
U funesa vhasadzi U vha na tsindi Fond of women U vha na sheḓo Fond of women U sa fhira muthu Fond of women U sa fhira tshikete Fond of women U vha lupfimbi Fond of women U vha na tsindi Fond of women U ambadza nnyo
khondomu
U ambara gaweni To put on a condom U funana na muthu U vha vhathihi To love each other
U dzula nae To make love to someone U vha wa gakwani To love someone secretly Muthu wawe To be in love with
someone
Tshanḓanguvhoni U putisa muthu To bribe someone U ṋea kholoḓiringi To bribe someone U ita tshisevho tsha vhana To bribe someone U ṋea vhurotho ha vhana To bribe someone U kambwa nga halwa U ḽa mavhele To be drunk
U takala To be drunk
U wela mativhani To be drunk (chief or a king)
U fura To be drunk
U nga muthu a no penga U kiwa muvhungulo To behave like a mad person
U penga
U penga
U khadza zwiṋoni To be mad U pandamedza zwisusu To be mad
U ri hovho!! To be mad
U vha na havhia To be mad
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U penga U sa vhuya dzoṱhe To be mad
U sa vha na khithi To be mad U fhira dzi tshi hanwa To be mad U ṱangana ṱhoho To be mad U kokota tshiselo tsha
mpengo
To be mad
U beba ṅwana U tsa mirini To give birth
U vhofholowa To give birth U vhuya na magaraba To give birth
U lwala ha ṅwana U fhisa When a child is ill
u ṱambesa muvhili U vha ṱhambelamaḓi To love washing one’s body
U vha khovhe To love washing one’s body
U vha na vhudele ho kalulaho
U vha tshimange To always keep oneself clean
U sa ṱamba U shavha maḓi To hate washing one’s
body
U vha musworo To hate washing one’s body
U lwala nga eḓela na musadzi o pwasha thumbu
U wela To be ill
U khaula thumbu nga u sa i funa
U pwasha thumbu To terminate a pregnancy
U sa vutshelwa U vha ngonwa To be impotence
U lala musadzi u sa bvisi mbeu
U vha ngonwalurandala Inability to ejaculate U ṱolela musidzana uri o
no laliwa naa
U setsha To check the girls’
virginity
U tswa U doba To steal
U vha na gunwe To steal
U silinga To steal
U sa vhona tshithu/ To steal U sa fhira tshithu To steal
174 U sedza muthu nga nḓila
ya u nyala
U koḓa thanga To abhor
U lwala vhulwadze ha Tshinzhilitilamushonga
Vhulwadze vhuhulwane HIV and AIDS Tshimbambamba
Vhulwadze vhu sa fholi Vhulwadze vhu si na dzilafho
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