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◊ᴺᵉˣᵃˡ ◊ᴸᵃᵗⁱⁿᵘᵐ ◊ᶻᵘˡᵘ ◊ᴸᵉˢˢᵒⁿ⁵⁴ ◊ᶠᵘᵗʰⁱ
Welcome to Lesson 54 of the Latinum Institute isiZulu course. This lesson focuses on the English adverb “also” and the two quite different ways isiZulu expresses it: the word futhi and the additive prefix na-.
What does “also” mean in isiZulu?
English uses one word to add anything at all — a fact, an action, a person, an object. IsiZulu divides the work according to what is being added.
Futhi adds a fact or a clause. It stands as a free word and joins statements: Ngiyafunda futhi ngiyasebenza, “I study and I work.” Its range is wider than English “also”, covering “and”, “moreover” and “again”: Sobonana futhi means “we shall see each other again”.
Na- adds a person or thing. It is not a separate word but a prefix, fused onto a pronoun: nami (me too), nawe (you too), naye (him or her too), nathi (us too), nani (you too, plural), nabo (them too). The commonest exchange in the language uses it — asked Unjani?, “how are you”, and having heard Ngiyaphila, “I am well”, one replies Nami ngiyaphila, “I am well also”.
A learner who reaches for futhi when a person is being added will not be wrong exactly, but will sound as though translating. Nami ngiyaphila is what is actually said.
Course Index:
https://latinum.substack.com/p/index
Key Takeaways:
Futhi adds a fact or clause, and also means “and”, “moreover”, “again”
Na- prefixes a pronoun to add a person: nami, nawe, naye, nathi, nani, nabo
Nami ngiyaphila is the standard reply in the greeting exchange
Na- also serves as “and” between nouns, with vowel fusion: na- + u- gives no-
Kanjalo means “likewise”, and answers rather than joins
The verb -phinda expresses repetition where futhi would be vague
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futhi [ˈfuː.tʰi] — “also, and, again”. The th is the aspirated /tʰ/, not the English th of “this”. Penultimate lengthening falls on the first syllable.
nami [ˈnaː.mi] — “I too”. From na- + mina.
nawe [ˈnaː.wɛ] — “you too”. From na- + wena.
naye [ˈnaː.jɛ] — “he too, she too”. From na- + yena.
nathi [ˈnaː.tʰi] — “we too”. From na- + thina.
nabo [ˈnaː.ɓɔ] — “they too”. The b is the implosive /ɓ/ met in Lesson 53.
kanjalo [ka.nˈdʒaː.lɔ] — “likewise”. The nj cluster is /ndʒ/.
Note on aspiration: The distinction between th /tʰ/ and plain t matters. Futhi has aspiration; a plain t would be a different sound. Nineteenth-century texts do not mark this, which is why Callaway writes futi for what is now spelled futhi — a point that recurs in the citation below.
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54.1 Nami (ˈnaː.mi) I-also ngiyaphila (ŋi.jaˈpʰiː.la) I-am-well
54.2 Ngiyafunda (ŋi.jaˈfuːn.da) I-study futhi (ˈfuː.tʰi) and ngiyasebenza (ŋi.ja.sɛˈɓɛːn.za) I-work
54.3 Naye (ˈnaː.jɛ) he-also uyeza (uˈjeː.za) he-is-coming
54.4 Sobonana (sɔ.ɓɔˈnaː.na) we-shall-see-each-other futhi (ˈfuː.tʰi) again
54.5 Nawe (ˈnaː.wɛ) you-also uyahamba (u.jaˈhaː.mɓa) you-are-going
54.6 Ufuna (uˈfuː.na) you-want itiye (iˈtiː.jɛ) tea futhi (ˈfuː.tʰi) also
54.7 Nathi (ˈnaː.tʰi) we-also sicabanga (si.ǀaˈɓaːŋa) we-think njalo (nˈdʒaː.lɔ) so
54.8 Ngiyakuthanda (ŋi.ja.kuˈtʰaːn.da) I-love-you futhi (ˈfuː.tʰi) and ngiyakuhlonipha (ŋi.ja.ku.ɬɔˈniː.pʰa) I-respect-you
54.9 Nabo (ˈnaː.ɓɔ) they-also bayasebenza (ɓa.ja.sɛˈɓɛːn.za) they-work
54.10 Wabuya (waˈɓuː.ja) he-returned futhi (ˈfuː.tʰi) again
54.11 Nami (ˈnaː.mi) I-also ngicabanga (ŋi.ǀaˈɓaːŋa) I-think ukuthi (u.kuˈtʰi) that kunjalo (kunˈdʒaː.lɔ) it-is-so
54.12 Yenza (ˈjeːn.za) do-IMP futhi (ˈfuː.tʰi) again
54.13 Nani (ˈnaː.ni) you-PL-also nizohamba (ni.zɔˈhaː.mɓa) you-will-go
54.14 Ubaba (uˈɓaː.ɓa) father noMama (nɔˈmaː.ma) and-mother bayeza (ɓaˈjeː.za) they-are-coming
54.15 Kanjalo (ka.nˈdʒaː.lɔ) likewise nathi (ˈnaː.tʰi) we-also
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54.1 Nami ngiyaphila. → “I'm well too.”
54.2 Ngiyafunda futhi ngiyasebenza. → “I study and I work.”
54.3 Naye uyeza. → “He's coming as well.”
54.4 Sobonana futhi. → “We'll see each other again.”
54.5 Nawe uyahamba? → “Are you going too?”
54.6 Ufuna itiye futhi? → “Do you want tea as well?”
54.7 Nathi sicabanga njalo. → “We think so too.”
54.8 Ngiyakuthanda futhi ngiyakuhlonipha. → “I love you and I respect you.”
54.9 Nabo bayasebenza. → “They work as well.”
54.10 Wabuya futhi. → “He came back again.”
54.11 Nami ngicabanga ukuthi kunjalo. → “I also think that's how it is.”
54.12 Yenza futhi. → “Do it again.”
54.13 Nani nizohamba? → “Will you all be going too?”
54.14 Ubaba noMama bayeza. → “Father and Mother are coming.”
54.15 Kanjalo nathi. → “And likewise ourselves.”
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54.1 Nami ngiyaphila.
54.2 Ngiyafunda futhi ngiyasebenza.
54.3 Naye uyeza.
54.4 Sobonana futhi.
54.5 Nawe uyahamba?
54.6 Ufuna itiye futhi?
54.7 Nathi sicabanga njalo.
54.8 Ngiyakuthanda futhi ngiyakuhlonipha.
54.9 Nabo bayasebenza.
54.10 Wabuya futhi.
54.11 Nami ngicabanga ukuthi kunjalo.
54.12 Yenza futhi.
54.13 Nani nizohamba?
54.14 Ubaba noMama bayeza.
54.15 Kanjalo nathi.
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Grammar Rules for the Additive in isiZulu:
1. Futhi — Adding a Fact
Futhi is a free-standing word. It joins clauses and adds statements:
Ngiyafunda futhi ngiyasebenza. (I study and I work.)
Ngiyakuthanda futhi ngiyakuhlonipha. (I love you and I respect you.)
Note that futhi joins whole clauses, each with its own subject concord. It is not used to join two nouns — that is the work of na-, treated below.
2. Futhi — “Again”
The same word expresses repetition:
Sobonana futhi. (We shall see each other again.)
Wabuya futhi. (He came back again.)
Yenza futhi. (Do it again.)
Where the repetition needs emphasis, the verb -phinda (to repeat) is used instead: ngiphinde ngasho, “I said it again”. Futhi is the lighter, commoner choice.
3. Na- — Adding a Person
Na- is a prefix, not a word. Fused with the absolute pronouns it gives:
na- + mina → nami (I too)
na- + wena → nawe (you too)
na- + yena → naye (he too, she too)
na- + thina → nathi (we too)
na- + nina → nani (you too, plural)
na- + bona → nabo (they too)
These forms stand at the front of the clause, and the verb still carries its own subject concord:
Nami ngiyaphila. (I too am well — na- + mina, then ngi- on the verb.)
Nabo bayasebenza. (They too work.)
The doubling is not redundant. Nami marks the addition; ngi- marks the subject. Both are required.
4. Na- as “And”
The same prefix joins nouns, fusing with the following vowel:
na- + u- gives no-: ubaba noMama (father and mother)
na- + i- gives ne-: itiye nesinkwa (tea and bread)
na- + a- gives na-: amadoda nabafazi (men and women)
This vowel fusion is regular and applies throughout the language. It is the same process met in Lesson 53 with nga- (ngomsebenzi, ngomndeni).
5. Kanjalo — “Likewise”
Kanjalo answers rather than joins, and is used in reply:
Kanjalo nathi. (Likewise ourselves.)
It is more formal than the bare nathi and is common in speeches and correspondence.
Common Errors to Avoid:
Using futhi to add a person: ✗ futhi mina for “me too” → ✓ nami
Omitting the subject concord after na-: ✗ Nami ngiyaphila reduced to ✗ Nami phila → ✓ Nami ngiyaphila
Writing na- as a separate word: it fuses, giving nami, not ✗ na mina
Forgetting vowel fusion: ✗ na uMama → ✓ noMama
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Nami Ngiyaphila
The greeting exchange is the first thing a learner of isiZulu meets and the last thing they master, because it is genuinely reciprocal. Sawubona is answered with Yebo; Unjani? with Ngiyaphila; and the courtesy is completed by returning the question — Ngiyaphila, wena unjani? The reply to that is Nami ngiyaphila. The additive na- is therefore embedded in the most frequent conversational routine in the language, and a learner who cannot produce it will stall at the second turn of every conversation.
The exchange is not a formality to be hurried. Skipping straight to business after a bare Sawubona reads as brusque, and the full sequence is expected even between people who see each other daily.
Futhi in Speech and Writing
Futhi is extremely common in spoken isiZulu, where it does duty for “and”, “also”, “besides” and “again” without much distinction. In careful writing it is used more sparingly, and writers reach for kanjalo, ngaphezu kwalokho (moreover) or phezu kwalokho for the additive sense, reserving futhi for repetition.
Ubuntu and the Additive
The construction nami ngiyaphila carries a quiet implication worth noticing. The reply does not simply report one's own condition; it reports it as joined to the other person's. The saying umuntu ngumuntu ngabantu — a person is a person through other people — is the philosophical formulation of the same instinct, and the grammar of na- makes the joining explicit in ordinary speech.
Regional Variation
Futhi is standard across the isiZulu-speaking area. The related Nguni languages use cognate forms — isiXhosa kwakhona and isiXhosa nam, nawe, naye follow the same additive pattern with na-, so a learner of one will recognise the other.
Idiomatic Expressions:
Nami ngiyaphila — I am well also (the standard reply)
Sobonana futhi — we shall meet again
Futhi nje — and besides, and anyway
Kanjalo nathi — likewise us
Yenza futhi — do it again
Nami futhi — me too as well (both additives together, for emphasis)
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From Henry Callaway, Nursery Tales, Traditions, and Histories of the Zulus (1868), from the Preface to the Tale of Uthlakanyana — the opening of the best known cycle in Zulu oral literature. Uthlakanyana is the trickster: a man no bigger than a weasel, despised for his size and deceiving everyone precisely because nobody credits him. The passage introduces his other names.
Part F-A: Interlinear Construed Text
Kepa (ˈkɛː.pʰa) but a kohlise (a.kɔˈɬiː.sɛ) he-deceives umuntu (uˈmuːn.tu) a-man e nga bonakalisisi (ɛ.ŋa.ɓɔ.na.ka.liˈsiː.si) he-not-being-clearly-seen ukuba (uˈkuː.ɓa) that u yena (uˈjeː.na) he-is-the-one impela (imˈpʰeː.la) indeed o fanele (ɔ.faˈneː.lɛ) who-is-fit ukukohlisa (u.ku.kɔˈɬiː.sa) to-deceive Kwa tiwa (kwaˈtiː.wa) it-was-said futi (ˈfuː.tʰi) also u (u) he Ukcaijana-bogconono (u.ǀa.kiˈdʒaː.na) Ucakijana-bogconono
Part F-B: The Text with Translation
Kepa a kohlise umuntu e nga bonakalisisi ukuba u yena impela o fanele ukukohlisa. Kwa tiwa futi u Ukcaijana-bogconono, Mahlab'-indoda-i-s'-emi.
→ Callaway's own translation: “But he deceived a man, through his not being clearly seen to be, in fact, the very man to deceive. He was called also Ukcaijana-bogconono, Mathlab'-indoda-i-s'-emi.”
Part F-C: Original isiZulu Text
Kepa a kohlise umuntu e nga bonakalisisi ukuba u yena impela o fanele ukukohlisa. Kwa tiwa futi u Ukcaijana-bogconono, Mahlab'-indoda-i-s'-emi.
Part F-D: Grammar Commentary
Callaway translates futi with “also”, which is the additive sense of Section D used of a fact rather than a person: in addition to being called Uthlakanyana, he was called these other names as well. Had a person been added — “and Ucakijana too” — the language would have required na-.
The spelling futi is Callaway's, not an error. His orthography does not mark aspiration, so what he writes as t is the modern th. His futi is the modern futhi, exactly as his ukuti is ukuthi. This is one of the three correspondences needed to read nineteenth-century Zulu, alongside kc for the modern dental click c and disjunctive word division.
Kwa tiwa is an impersonal passive — “it was said” — with the class 17 subject concord ku- and the passive suffix -w-. Modern orthography writes kwathiwa.
The name Mahlab'-indoda-i-s'-emi is a compound of the kind Zulu praise-names are built from: “he who stabs the man while he still stands.” Such names are not decorative labels but compressed narratives, and the izibongo tradition of praise poetry extends the same principle to whole reigns.
Note also o fanele, a relative construction — “who is fit” — with the relative concord o-. Relatives were treated in an earlier lesson and recur constantly in narrative prose.
Part F-E: Literary Commentary
The Uthlakanyana cycle is the foundation of Zulu narrative literature, and this preface states its logic plainly: the trickster succeeds because he is underestimated. Callaway's informants explain that people believed they could not be deceived by a child, and that this belief was exactly the opening Uthlakanyana used. The additive futi doing its small work here — he was called this, and also that — is characteristic of oral narrative, where names accumulate as the tale proceeds and each new name records another thing the hearer now knows about him.
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Part A: Interlinear Construed Text
54.16 UNomusa (u.nɔˈmuː.sa) Nomusa wayehamba (wa.jɛˈhaː.mɓa) she-was-going eya (ˈeː.ja) going-to emsebenzini (ɛ.msɛ.ɓɛnˈziː.ni) to-work
54.17 Endleleni (ɛnɮɛˈleː.ni) on-the-road wabona (waˈɓɔː.na) she-saw umngani (umˈŋaː.ni) friend wakhe (ˈwaː.kʰɛ) her
54.18 Sawubona (sa.wuˈɓɔː.na) hello Thandi (ˈtʰaːn.di) Thandi nawe (ˈnaː.wɛ) you-also uyaya (uˈjaː.ja) you-are-going emsebenzini (ɛ.msɛ.ɓɛnˈziː.ni) to-work
54.19 Yebo (ˈjɛː.ɓɔ) yes nami (ˈnaː.mi) I-also ngiya (ˈŋiː.ja) I-go khona (ˈkʰɔː.na) there
54.20 Bahamba (ɓaˈhaː.mɓa) they-walked ndawonye (nda.ˈwɔː.ɲɛ) together bekhuluma (ɓɛ.kʰuˈluː.ma) speaking futhi (ˈfuː.tʰi) and behleka (ɓɛˈɬeː.ka) laughing
54.21 Ngisebenza (ŋi.sɛˈɓɛːn.za) I-work eThekwini (ɛ.tʰɛˈkwiː.ni) in-Durban futhi (ˈfuː.tʰi) and ngifunda (ŋiˈfuːn.da) I-study ebusuku (ɛ.ɓuˈsuː.ku) at-night
54.22 Nami (ˈnaː.mi) I-also ngifunda (ŋiˈfuːn.da) I-study kusho (ˈkuː.ʃɔ) says uNomusa (u.nɔˈmuː.sa) Nomusa
54.23 Ngicabanga (ŋi.ǀaˈɓaːŋa) I-think ukuthi (u.kuˈtʰi) that kunzima (kunˈziː.ma) it-is-hard washo (ˈwaː.ʃɔ) she-said
54.24 Nami (ˈnaː.mi) I-also ngicabanga (ŋi.ǀaˈɓaːŋa) I-think njalo (nˈdʒaː.lɔ) so
54.25 Ngakusasa (ŋa.kuˈsaː.sa) next-day babonana (ɓa.ɓɔˈnaː.na) they-saw-each-other futhi (ˈfuː.tʰi) again
54.26 Basebenza (ɓa.sɛˈɓɛːn.za) they-worked ndawonye (nda.ˈwɔː.ɲɛ) together futhi (ˈfuː.tʰi) and badla (ˈɓaːɮa) they-ate ndawonye (nda.ˈwɔː.ɲɛ) together
54.27 Ngemuva (ŋɛˈmuː.va) after kwenyanga (kwɛˈɲaː.ŋa) of-a-month uThandi (uˈtʰaːn.di) Thandi wathenga (waˈtʰeː.ŋa) bought imoto (iˈmɔː.tɔ) a-car
54.28 Nami (ˈnaː.mi) I-also ngizothenga (ŋi.zɔˈtʰeː.ŋa) I-will-buy eyami (ɛˈjaː.mi) mine kusho (ˈkuː.ʃɔ) says uNomusa (u.nɔˈmuː.sa) Nomusa
54.29 Uzokwazi (u.zɔˈkwaː.zi) you-will-be-able futhi (ˈfuː.tʰi) also washo (ˈwaː.ʃɔ) said uThandi (uˈtʰaːn.di) Thandi
54.30 Kusukela (ku.suˈkeː.la) from lapho (ˈlaː.pʰɔ) then bahamba (ɓaˈhaː.mɓa) they-went ndawonye (nda.ˈwɔː.ɲɛ) together njalo (nˈdʒaː.lɔ) always
Part B: Natural Sentences
54.16 UNomusa wayehamba eya emsebenzini. → “Nomusa was walking to work.”
54.17 Endleleni wabona umngani wakhe. → “On the way she saw her friend.”
54.18 “Sawubona, Thandi. Nawe uyaya emsebenzini?” → “‘Hello, Thandi. Are you going to work too?'”
54.19 “Yebo, nami ngiya khona.” → “‘Yes, I'm going there too.'”
54.20 Bahamba ndawonye, bekhuluma futhi behleka. → “They walked together, talking and laughing.”
54.21 “Ngisebenza eThekwini futhi ngifunda ebusuku.” → “‘I work in Durban and I study at night.'”
54.22 “Nami ngifunda,” kusho uNomusa. → “‘I study too,' said Nomusa.”
54.23 “Ngicabanga ukuthi kunzima,” washo. → “‘I think it's hard,' she said.”
54.24 “Nami ngicabanga njalo.” → “‘I think so too.'”
54.25 Ngakusasa babonana futhi. → “The next day they saw each other again.”
54.26 Basebenza ndawonye futhi badla ndawonye. → “They worked together and ate together.”
54.27 Ngemuva kwenyanga uThandi wathenga imoto. → “After a month Thandi bought a car.”
54.28 “Nami ngizothenga eyami,” kusho uNomusa. → “‘I'll buy mine too,' said Nomusa.”
54.29 “Uzokwazi futhi,” washo uThandi. → “‘You'll manage it as well,' said Thandi.”
54.30 Kusukela lapho bahamba ndawonye njalo. → “From then on they always went together.”
Part C: isiZulu Only
54.16 UNomusa wayehamba eya emsebenzini.
54.17 Endleleni wabona umngani wakhe.
54.18 “Sawubona, Thandi. Nawe uyaya emsebenzini?”
54.19 “Yebo, nami ngiya khona.”
54.20 Bahamba ndawonye, bekhuluma futhi behleka.
54.21 “Ngisebenza eThekwini futhi ngifunda ebusuku.”
54.22 “Nami ngifunda,” kusho uNomusa.
54.23 “Ngicabanga ukuthi kunzima,” washo.
54.24 “Nami ngicabanga njalo.”
54.25 Ngakusasa babonana futhi.
54.26 Basebenza ndawonye futhi badla ndawonye.
54.27 Ngemuva kwenyanga uThandi wathenga imoto.
54.28 “Nami ngizothenga eyami,” kusho uNomusa.
54.29 “Uzokwazi futhi,” washo uThandi.
54.30 Kusukela lapho bahamba ndawonye njalo.
Part D: Grammar Notes for Genre Section
The story was built so that the two additives alternate and can be compared line by line:
Na- Adding a Person: 54.18, 54.19, 54.22, 54.24 and 54.28 all add a speaker to what has just been said. Note that in every case the verb still carries its own concord — nami ngifunda, nawe uyaya — the doubling described in Section D.
The Conversational Engine: Sentences 54.18 and 54.19 are the exchange in miniature. Thandi is asked nawe uyaya, and answers nami ngiya. This turn-taking with na- is the ordinary rhythm of Zulu conversation and repays imitation.
Futhi Joining Clauses: 54.20, 54.21 and 54.26 use futhi between two predicates. In 54.20 it joins two participial forms, bekhuluma futhi behleka, both carrying the participial concord be-.
Futhi as “Again”: 54.25, babonana futhi. Compare 54.26, where the same word joins clauses. Only context distinguishes them, and this pair placed together makes the ambiguity visible.
Futhi as “As Well”: 54.29, uzokwazi futhi, where futhi adds a fact about a second person rather than joining clauses — the sense closest to English “also” in final position.
Reciprocal Verbs: 54.25 babonana, “they saw each other”, uses the reciprocal extension -ana. The same extension gives sobonana in the farewell of Section E.
Recycled from Lesson 53: 54.23 and 54.24 carry ngicabanga ukuthi, with the short present before a complement, and njalo. Note 54.24 pairs the additive with the verb of thinking — nami ngicabanga njalo — which is among the most useful sentences in the lesson.
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Aspiration as a Phoneme
Futhi contains /tʰ/, and the aspiration is not decorative. IsiZulu distinguishes aspirated and unaspirated stops throughout: th /tʰ/ against t, kh /kʰ/ against k, ph /pʰ/ against p. Note that ph is never the English /f/ — uphila is /uˈpʰiː.la/, not “ufila”.
The Lateral Fricative /ɬ/
Hlonipha, behleka and endleleni contain hl /ɬ/ and dl /ɮ/. The first is voiceless, the second voiced; neither exists in English. Place the tongue as for l and blow air over the sides.
The Click Continues
Cabanga from Lesson 53 recurs throughout this lesson's narrative, keeping the dental click /ǀ/ in circulation. Do not let it lapse into an English c.
Vowel Fusion at Word Boundaries
Na- + uMama gives noMama; na- + itiye gives netiye. The written form shows the fusion, so the learner must recognise no- and ne- as containing the additive. The same applies to nga- from Lesson 53, and to kwa-, sa- and other prefixes met later.
Nineteenth-Century Orthography
The Callaway citation writes futi for futhi. As recorded in the course corpus notes, his text does not mark aspiration, writes the dental click as kc, and separates concord from stem. Reading him requires all three adjustments, but his Zulu is otherwise continuous with the modern language.
Recommended Audio Resources:
Any recorded Zulu greeting exchange will supply nami ngiyaphila within the first few seconds, and uKhozi FM phone-in programmes give the additive constantly as callers agree with one another — nami, nathi, kanjalo nathi.
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◊ᴺᵉˣᵃˡ ◊ᴸᵃᵗⁱⁿᵘᵐ ◊ᶻᵘˡᵘ ◊ᴸᵉˢˢᵒⁿ⁵⁴ ◊ᶠᵘᵗʰⁱ ◊ᶜᵒᵐᵖˡᵉᵗᵉ
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