UKUBALULEKA KWENHLANZEKO
EKUPHATHWENI KOMSEBENZI
WABADALA
CFHE IMPORTANCE OF RITUAL-PURITY IN
ANCESTRAL CEREMONIAL PERFORMANCE)
RICHMAN THULANI BLOSE
UKUBALULEKA KWENHLANZEKO
EKUPHATHWENI KOMSEBENZI
WABADALA
NGU
RICHMAN THULANI BLOSE
Ucwaningo olwethulwe ukufeza izidingo
zeqhuzu lobudokotela kwinjulalwazi
E
Nyunivesithi YakwaZulu
Umeluleki: Solwazi Z.l.M. Khumalo
Usuku : uNhlolanja ku 2002.
UKUBALULEKA KWENHLANZEKO EKUPHATHWENI
KOMSEBENZI WABADALA
(THE IMPORTANCE 0 F RITUAL PURITY
IN ANCESTRAL CEREMONIAL PERFORMANCE)
BY
RICHMAN THULANI BLOSE
SUBMITIED IN FULFILMENT OF THE
REQUIREMENT FOR THE DEGREE OF
DOCT-OR OF PHILOSOPHY
IN THE DEPARTMENT OF AFRICAN LANGUAGES
AT
THE UNIVERSITY OF ZULULAND
PRO MOT ER: PRO F . Z. L. M. K HUM A L 0
DATE SUBMITIED: FEBRUARY 2002
(i)
Isifungo
Ngethula isifungo esiyisifakaziso sokuthi ucwaningo oluthi:
Ukubaluleka kwenhlanzeko ekuphathweni komsebenzi wabadala
(The importance of ritual purity in ancestral ceremonial performance)
ngumsebenzi ongowamLUcutshungulwe ngokusebenzisa imithombo
yolwazi ehulukahlukene. Imithombo yolwazi esetshenzisiwe necashunwe
ngqo ikhonjiswe ngendlela epheleleyo ekuphethweni kwalolu cwaningo
(i)~
R. T. Blose
(ii)
Isethulo
Lo msebenzi ngiwethuJa ngenhJonipho, ukutusa nokuthokoza ku - Africa,
Vikinduku Qedicala kaJakobe benentombi kaMbhota u-Ellie, ikhehla elingizalayo:
U Mthof ozigidi,
Uqolotha kammango
Ummango ongadliwa zinkomo
Ziyawudla ziyawubalekela
Okuthe ngisephezu kwawo 10 msebenzi bambiza obabamkhulu wasabela ukuze
ayobukela nabo ziwugikla aphinde abe lubhaqa Jokukhanyisela abanganeno
kuze kuthi nalabo abasemadolonzima bavuke bazithathe bathi:
nansi indlela eya ekukhanyeni.
Ngithi kuwe: Shinga kungashinganga wena kwashing' isibongo.
Nanko umvuzo
nguMvelinqangi
kawukhonjwa.
wokukhulisa ngobuqotho abantwana ophiwe bona
nakuba izithelo zichanyuselwe usukwelaKwamhlaba-
Isisho sithi: Umuntu ubongwa esefile, Ndelu!
Ngethula umbongo kuwe Nzenge, Chobile.
iii
Amazwi okubonga
Ngiswele imilomo ezinkulungwane namazwi anembayo ukudlulisela ukubonga
kwami kulaba abalandelayo ngokuzinikela kanjalo nesineke sabo ukwelekelela
mina ngingelutho ukuze kuthi ngosizo Iwabo ekugcineni kodwa kuphakanyiswe
mina.
Okokuqala, ngibonga uMdali wempilo yonke yezidalwa zakhe, Ngibonga
ukungabela kwakhe ukuzalwa esizalweni sikamame okunguyena owangiqhola
ngempepho yenkuthalo nokuphokophelela ukuwela nezijulile iziziba. Ngibonga
uMvelinqangi ukungikhethela ukuzalwa emndenini nezinyandezulu zako 
Mantshinga ukuze kube yizo ezingihlenga nakwezinophaphe ekhanda izindlondlo
emenweni wempilo.
Ngihlulwa wubusoka bokucikoza ngibonge uSolwazi u-Z.L.M. Khumalo,
umcubunguli wawo wonke 10 msebenzi. Ngibonga ukungethemba kwakhe ukuthi
nembala ngiwufanele 10 mqhele. Ngibonga izaluleko zakhe ekuhlolenilo
msebenzi nokuyizona ezibe yiziqholo zokuyolisa 10 msebenzi. Ngaphandle
kosizo angihlwayele Iona lokuqhuba nokuqeda ucwaningo, 10 msebenzi
ubungeke ufike kulelizinga kulesi sikhathi. Ngalokho ngithi kuwe Mbulazi mana
njalo wena:
Ka Sokhumalo ngokukhumisa
abantu umkhumiso wezintondolo.
Usinakashelane 10 onjengephel'endlebeni,
Nasentendeni yesandl' angapheshethwa,
Naphakathi kwamaziny' angenela!
Ubabavan' umaqob' evungula
Uvungul'umlala bewuthweshula.
IV
Kwabaka - National Research Foundation (NRF)
Ngiswele imilomo eyizinkulungwane yokubonga ngosizo Iwabo lomfundaze
abangiphe Iona ukuze ngikwazi ukuqhuba lolu cwaningo ngize ngiluphethe.
Ngithi kinina, enikwenze kimi nikwenze nakwabanye.
(To National Research Foundation I wish to put on record my sincere
appreciation for the financial assistance rendered in time of need to enable me to
proceed with my research and to reach this conclusion. Words cannot express
my gratitude. Thank you!).
Kumame ongizalayo intombi kaNdoda, intombi yaseLangeni. Ngithi kuwena
ntombi kaBhebhe ngibamba ngazo zozibili.
Kunzalabantu uLindiwe, ngithi kuwentombi kaZebhuloni, wena kaPhofolo, ihubo
olokhu walihuba ngiselihlule kwaNgqondonkulu kuze kube yinamuhla,
---------
sengidodele khona liyohlala Iiyinkuthazo kumina. Usize uklezise namathole
kulowo ogwansile wakho. Ukungingqongqoza kwakho ikhanda kwaNomfundo
kungenze ngavuka ngazithatha, ngakhumbula ekwaluseni ukuthi insizwa
ibingewuphonse umbalane ilinge ukhakhayi IwakoMantshinga.
Ngibonga angiwuvali umlomo ngomphonso wezingwazi ezingwevu kulo
mkhakha. KuBaba u-E. T. Z. Mthiyane, ngithi kuwena kaSokhulu ume njalo.
Kubanewethu u-M. O. Mbatha wena ka Sontshikazi, ku Solwazi u- S. E.
Ngubane, wena kaSomashi, ukuhlaziya kwenu lokho engikuhlwayile ngenhloso
yokwephula ibhodwe elingenyele, kuyobongwa zinyandezulu zikaZulu.
Ngibonga ngiyanconcoza kuMphathi womtapho wezincwadi iKillie
Campbell Africana Library nabasebenzi bakhona ngosizo nesineke
abasikhombisile lapho ngiphanda ulwazi ngocwaningo Iwami. Kulaba
basebenzi, ngithanda
v.
ukuphakamisela esicongweni laba abalandelayo: oNksz. Hloniphile Dlamini,
uNomusa Bhengu, uNkk. Nellie Somers no Bobby Eldridge. Ngithi kini, nime
njalo.
Lo msebenzi uqoshwe emshinini ngu Nontetho Mathe. Ngithi khula njalo
Ncanana omhlophe onjengelanga Iiphuma kodwa ungakhokhobi. Ngiyabonga.
Ngedlulisela ukubonga okukhulu kuzakwethu u Shirley Peck ngosizo Iwakhe
ekuqopheni nasekulungiseni amaphutha kulo msebenzi.
KuMnuz. D.R. Ngcobo nowakwakhe uNdimo ngibonga ngiyanconcoza.lsaluleko
owangipha sona sokungavumi ukungqongqozwa ngabanye abafana ukhakhayi
siyitholile indawo. Intshisekelo yokuthanda ukubona nezangakini zingena
ediphini ingihlumelelisile. OkukaNdimo khona ngiyokuxoxela amagwababa
-------
echobana.
(vi)
OKUQUKETHWE
1. Isahluko Sokuqala
Ikhasi
1.0 ISETHULO SOCWANINGO
1.1 Isingeniso
1.2 Iziko locwaningo
1.3 Ucwaningo nenjulalwazi yamadlozi
1.3.1 Idlozi
1.3.2 Ukubaluleka kwedlozi
1.3.3 Ukuthethwa kwedlozi
1.3.4 Ukuhlatshelwa kwabadala
1.4 Izinhloso zocwaningo
1.5 Umklamo
2. Isahluko Sesibili
1
1
2
3
3
5
6
8
10
12
2.0 INJULALWAZI NGENHLANZEKO 14
2.1 Isingeniso 14
2.2 Amanzi nosikothi Iwenhlanzeko kumZulu 14
2.3 Izexwayiso kumantombazane nosikothi Iwenhlanzeko 20
2.4 Izexwayiso kubafana nosikothi Iwenhlanzeko kumZulu 26
2.5 Ukukhuleka nosikothi Iwenhlanzeko kumZulu 32
2.6 Izaga nezisho nosikothi Iwenhlanzeko 37
3. Isahluko Sesithathu
3.0 INHLANZEKO EKUPHATHWENI KWEMISEBENZI YOKUKHULA
KWABANTWANA 43
3.1 Isingeniso 43
3.2 Ukutholwa kwabantwana 45
3.3 Isiko lembeleko 48
3.4 Isiko lokuklekla Ilokuqhumbuza 58
3.5 Isigaba sokuthomba kwabantwana 63
3.5.1 Ukuthomba komfana 63
3.5.1.1 Umthombi emgonqweni 65
3.5.1.2 Ukuphuma emgonqweni 67
3.5.2 Ukuthomba kwentombazane 68
3.5.2.1 Intombi emgonqweni 69
3.5.2.2 Ukuphuma emqonqweni 70
(vii)
4. Isahluko Sesine
4.0 INHLANZEKO NAMABANGA ESIKO LOMEMULO
4.1 Isingeniso
4.2 Ukubikwa komsebenzi namalungiselelo omndeni
4.3 Ukubikelwa komphakathi
4.4 Ukuthintwa kwabaphansi ngomsebenzi
4.5 Ukungena emgonqweni
4.6 Usuku lomemulo
4.7 Umemulo nokusetshenziswa kophawu
5. Isahluko Sesihlanu
72
72
74
76
77
80
85
87
5.0 INHLANZEKO NOBUMSULWA ODWENDWENI LOMDABU 93
5.1 Isingeniso 93
5.2 Ukukhethwa komkhongi I abakhongi 98
5.3 Ukulobolelana 107
5.4 Izibizo 110
5.5 Ukubonwa kwezinkomo 111
5.6 Ukukhehla 114
5.7 Ukucimela 115
- - 5.8 Umncamo 118
5.9 Izilwane ezihlatshwayo nokwabiwa kwazo 122
5.10 Isiko lokuhlambisa 124
6. Isahluko Sesithupha
6.0 ISIFO NENQUBO EPHATHELENE NOMNGCWABO 126
6.1 Isingeniso 126
6.2 Izinhlobo nezimbangela zokufa 127
6.3 Inqubo ephathelene nomngcwabo 135
6.3.1 Ukukhothama nokufihlwa kwenkosi 136
6.3.2 Umngcwabo womnumzane 139
6.4 Izinguquko enqubeni yokungcwaba 143
6.5 Amathuna I Amangcwaba 148
6.6 Ukungcwaba ngokulothisa isidumbu 150
6.7 Inhlambuluko nokuzila 155
(viii)
7. Isahluko Sesikhombisa
7.0IZINGUQUKO NEMITHELELA YAZO EKUPHATHWENI KOMSEBENZI
WABADALA 161
7.1 Isingeniso 161
7.2 Isiko nobuZulu 165
7.3 Ukugcinwa kwesiko esikhathini sanamuhla 171
7.4 Izindlu zasedolobheni 176
7.5 Isiko lokuklekla edolobheni 183
7.6 Idolobha nesiko lomemulo 185
7.7 Ukusetshenziswa kophawu esikweni lokuganana 192
7.8 IZinga eliyisiphetho sempilo yomuntu 193
8. Isahluko Sesishiyagalombili
8.0 ISIPHETHO NEZINCOMO
8.1 Isiphetho
8.2 Izincomo
9. Imithombo Yolwazi--
10.lmithombo Yezindaba
11. Isithasiselo 1
12.lsithasiselo 2
197
197
206
211
221
222
223
IX
Iqoqa
Ukubaluleka kwenhlanzeko ekuphathweni komsebenzi wabadala wucwaningo
olumpande zalo ziphuza emajukujukwini empilo yomuntu ongum-Afrika nesiko
lakhe kanjalo futhi zibe zilunguza esikweni 10mZulu phaqa. Ukulondolozwa
kwamasiko omdabu yiwona mthambo ongumnyoluka wempilo noyinjulalwazi
ngemvelaphi yomuntu nomuntu njengoba edaliwe wabekwa echosheni elithile
lomhlaba ngoPhezukonke.
Ukugudluka kwezinsika zokugcinwa kwamasiko omdabu ikakhulukazi
ukubukelwa phansi kwephuzu lenhlanzeko lapho kuphathwa imisebenzi
yasebalala yikhona kanye okususe usinga lokuba kwenziwe lolu cwaningo.
Sekuhambe ibanga ukugcinwa kwamasiko kodwa le ngxenye yesiko
ibinganakiwe ngokungako.
Lolu cwaningo luyimizamo yokubuka ngeso elijulile ukubaluleka kwezinsika
zokugcinwa ngokuyikho? amasiko eSintu ngoba aphethe injulalwazi yerripIT6
yomuntu emenza ehluke kwabanye kanjalo nomlando wakhe. Lolu cwaningo
ngumkhombandlela ekugcinweni ngokuyikho komsebenzi wabadala ngenhloso
yokuphephisa leyo nzika esasele njengoba izivunguvungu zokushabalalisa
amasiko omdabu zilwa irripi yansukuzonke.
Esokuqala isahluko sethula indikimba ngalokho ucwaningo oluphokophelele
ukukuhlaziya. Ngaphezu kwalokhu, isahluko siphinde siveze lokho okube yilahle
eliyimbeleselane elisuse ugqozi lokuhlwaya ngalesi sihloko. Kuyavela futhi
ukuthi lolu cwaningo lunemincele ngenxa yokuba ngudedangendlale kwesihloko
salo yingakho nje Iona lucubungule esingakubiza ngokuthi yiwona mongo walesi
sihloko, inhlanzeko. Esokugcina sona siqoqa amaphuzu adingidiwe ngenhloso
x
yokuphetha imbenge kanjalo nokuveza iZlncomo okungathi ngokulandelwa
kwazo ngokuyalela kocwaningo kube khona izinguquko endleleni isiko elibukwa
ngayo kanjalo nasendleleni abantu abagcina ngayo imisebenzi yabakubo
asebalala.
Indikimba yalolu cwaningo yona yakhiwa yizahluko eziyisithupha ezidingida
izigaba zokukhula komuntu kusuka ezalwa, egana I eganwa kuze kube wendela
koyisemkhulu. Isahluko sesibili siyinjulalwazi ngenkolo yomdabu ikakhulukazi
kugxilwa kwinhlanzeko efundiswa abantwana lapho befika kulo mhlaba bese leyo
mfundiso beyigwinya, bayiphile nokuyikona okubalungiselela ikusasa elifika
nezingqinamba zalo.
Isahluko sesithathu sona sibuka ukugcinwa kwamasiko endabuko ikakhulukazi
lawo agcinelwa abantwana besebancane kuze kuyofika lapho bethomba khona.
Ukubaluleka kwawo kanjalo nophawu oluhambisana nawo yikona
olugcizelelweyo. Inhloso kuseyiyona leyo yokubuka ngeso elinzulu iphuzu
lenhlanzeko njengesinongo-esingugo ekuphumeleliseni la masiko kanjalo'
nokwedlulisela ngempumelelo umntwana emabangeni ahlukahlukene.
Isahluko sesine sona sibheka umemulo nenhlanzeko egcizelelwa yileli siko. Lesi
sahluko sibheka ubuntombi nto njengesizathu sokugcinelwa leli siko. Uphawu
ngezinto ezisetshenziswayo lukhuluma buthule nezethameli kuleli siko. Lesi
sahluko sandulela futhi sishanela amabala aleso sokuganana leso okuxoxwe
ngaso kwisahluko sesihlanu. Ubumsulwa bentombi I bensizwa yibona
obudlulisela ngesinono umuntu kuleli banga. Umlobokazi ukufakazela ngokufaka
imvakazi lobu bumsula ngosuku lodwendwe.
Isahluko sesithupha sibheka ibanga esingalibiza ngebanga eliyisiphetho sempilo
yomuntu yakwamhlaba izinga lokufa. Lesi sahluko sicubungula injululwazi
ngokufa qobo kanjalo namabanga ahanjwa ngumphefumulo womuntu, uhlanzwa
Xl
ngemisebenzi egcinwayo enhlobonhlobo ukuze ubuye uzongena ebudlozini
bekhaya.
Isahluko sesikhombisa sibuka izinguquko ezikhona ekugcinweni kwawo wonke la
masiko okuxoxwe ngawo ezahlukweni ezidlule. Izizathu ezidala izinguquko
ekugcinweni kwala masiko zibekwe obala. Kuphawuliwe futhi kulesi sahluko
ngobunjalo bamasiko kanjalo nokuhambelana kwawo nesikhathi okuphilwa kuso.
Ubunjalo bezinguquko bushiyelwe umfundi ukuba kube nguyena owehlulelayo
ngobuhle nobubi bazo. Umcwaningi ushiyele ofundayo ukwahlulela ngobuhle
nobubi bezinguquko zesikhathi emasikweni endabuko.
Isahluko sesishiyagalombili sona siqoqa amaphuzu okuxoxwe ngawo
ezahlukweni ezingaphambi kwaso.Okubalulekile ngalesi sahluko wukuthi sithi
siyiqoqa kanjalo futhi sibe siyinkombandlela yalokho okubukwa ngeso
lomcwaningi ukuthi kungaholela ekugcinweni ngendlela eyamukelekileyo
kwamasiko omdabu.
(xii)
ABSTRACT
The importance of ritual purity in ancestral ceremonial performance is a research
on one of the central themes in African heritage generally and also particularly in
Zulu culture. Ritual ceremonial performances constitute a significant life blood
and a philosophical outlook of life of a people as they take their rightful place in
the cosmos accorded to them by the Almighty.
A shift in the attention paid to ritual ceremonial performances and especially less
attention paid to ritual purity per se and adverse consequences thereof has
prompted this kind of research. The subject has been taken for granted for too
long in spite of daily performances by the traditionalists.
The research attempts to explore and deeply analyse the fundamentals that
underlie the very basic functionality of such performances, as they are an artistic
reflection ofa"people's culture and its history. The researclTpurports to present,
in a persuasive manner, the proper foundations and characteristics of these
performances especially as it is observable that although acculturation strives it
is not too powerful to an extent of bringing such practices to extinction. In short,
little systematic research has been carried out in this specific field and thus the
research pays attention to the procedures of handling these ritual performances.
The first chapter of the research tries to introduce, explore and of course analyse
the theme, ritual purity. In addition, it reveals the driving force behind the
researcher's desire to do this kind of research. It is apparent that research of this
kind is very broad hence the subject has been limited to one central theme,
which is ritual purity. The last chapter is a conclusion of the study undertaken
with the sole aim of re-directing a people's thinking and thus their actions. It is
believed that the exposure of a people to this research might help restore correct
traditional practices.
(xiii)
The content of the research has been divided into six chapters each of which
dealing with a certain development in the life of an individual. Chapter two is a
philosophical background to the study of African Religion. It focuses on ritual
purity that is inculcated in the minds of infants which they in turn internalize in
order to arm themselves for future uncertainties.
The third chapter has as its focus the restoration of traditional practices with
special reference to those rituals that commence at birth and extending right up
to puberty stage, their importance and the symbolism attached to them.
Basically, ritual purity is a central theme in the above customs that ensures
unquestioned qualification from one stage to another in the development of the
individual.
Chapter four focuses on the performance of the umemulo ceremony and the
ritual purity attached to it. It stresses the importance ofVirginity to young women
as such is the basic reason for such a ceremonial performance. Symbolic
actions that are characteristic of this ceremony convey visual images and a clear
message to the audience. The performance of the umemulo ceremony is in
preparation of the next stage, which is marriage, which is discussed in chapter
five. Virginity is also held in high esteem during marriage. This culminates in the
wearing of a veil during the actual ceremony which is proof of virginity of the
bridegroom.
Chapter six deals with the stage that can be regarded as the last stage in the life
journey of a person. It looks at the philosophical background regarding death
and processes that follow after death, stages that the soul is expected to undergo
following its cleansing and ultimately its return into ancestorship of the family.
(xiv)
Chapter seven focuses on the changes that are perceptible in the customs
discussed in previous chapters. This chapter also looks into causes of such
changes. The nature of traditional customs as well as their relevance with
respect to recent developments in people's lives is also described in this part of
the research. However. it must be pointed out that the researcher has left to the
reader to decide on the good and the bad of such changes.
Chapter eight is a summary of all chapters dealt with in this research. Of
paramount significance about this chapter is that whilst it summarises other
chapters it also tries to re-direct a people's thinking with respect to the manner in
which they conduct their traditional practices.
1
ISAHLUKO SOKUQALA
1.0 ISETHULO SOCWANINGO
1.1 Isingeniso
Ukukhula komuntu ongumZulu, kusuka ebuntwaneni kuya ebudaleni kuze
kuyophetha ngokuba endele koyisemkhulu, kuncike ezigabeni ezithile zokukhula
ezilandelana ngononina zonke zisingethwe ngabadala, iZinyanya. IsiNtu
sinenkolelo yokuthi umuntu uyazalwa, akhule, aguge, ashone kodwa kuthi
ekuboleni, kuhlume okungaseyukubola futhi okuyikhona okuxhumanisa inganeno
nengale kwaNtabakayikhonjwa. Inhlonipho yabadala yenza isiNtu sazise ulwazi
Iwawokhokho Iwenjula yolwazi lukaKhulukhulwane, ulwazi lokufinyelela
kuMvelingqangi omKhulu, kakhulu okunguyena owavela kuqala, wadabula isiNtu
oHlangeni.
Ucwaningo oluzokwenziwa kulo msebenzi lubhekene nengxenye ebaluleke isibili
uma kuthintwa abadala, inhlanzeko. Ubudlelwano phakathi kwabasawadla
anhlamvana nasebengale kwelobabamkhulu buncike ekuqikeleleni ukwenza
izinto ngobunono. Kungelitshalwe ukuthi amadlozi amanono isibili. Ngakho-ke
umuntu noma abantu abasuke bezosingatha umsebenzi wabadala kufanele
baqaphele iphuzu lenhlanzeko.
2
1.2 Iziko locwaningo
Iziko eliphembe lolu ewaningo wukugudluka kwesiNtu ezinsikeni zokulondolozwa
kwamasiko ezigaba zokukhula komuntu, lokhu bese kudala okuningi
okuyizingqinamba isiNtu esihlangabezana nazo. Izimiso zalabo asebemathambo
amhlophe, ukuthi ukuze balethe impilo nokusimama kwemindeni bafuna
ukukhunjulwa njalo-nje ngokwenzelwa imisebenzi eyahlukahlukene, zingelahlwe
phandle kuhle kwenyongo yenyathi ngoba kakadeni ingcabhayi yokugcina isiko
sayibekwa izizukulwane ezisandulelayo.
Elinye iziko eliphembe le nkuthalo wukubuka amasiko esiNtu aseqhelukiswe
eziko k:lJhle komceko wona osuke ubanga intuthu exhibeni. Uyanda 10 mkhuba
wokubtikela phansi okwabomdabu, kudunywe nokwabezizwe. Akugcini
ngokuphinyiswa kwamazwi kuphela adicilela phansi isithunzi sesiko kepha nazo
izenzo zokweqisa amehlo-nje lapho kwenziwa amasiko, kudala ukuba amasiko
esiNtu abukeke njengomceko. Inhlanzeko yalabo -abasingatha umsebenzi
wabadala ngelinye lamaphuzu okuthi nxashana lingaqikelelwanga, isizukulwane
sihambe sizincinza inqulu sithi hhiya, isiko ebelikhaleleka ligciniwe kanti phinde,
bekufane kusiniswa amahleza-nje. UMsimang, (1975: 12) uthi:
fsiko Iisho umkhuba noma ukwenza okuthile
osekujwayelekile kubantu abaningi bamaZufu futhi
osekunesikhathi eside kwenziwa, osekuze kwamukefeka
njengomthetho, futhi okukhofelwayo ukuthi uma
kungenziwanga noma kungaphethwanga ngemfanefo
izelelesi lezo zokwehlelwa imiswazi emibi nemikhokha
namalumbo.
3
Kungalesi sizathu-ke lolu cwaningo lubheka inhlanzeko njengesinongo sokuqala
esikhomba ukuhlonipha ukugcinwa kwesiko. Abantu abathathwa njengabantu
abangahlanzekile nabangenakusondelana nomsebenzi wabadala, ngokuka-
Krige, (1936: 82) yilaba:
"Unclean" people include menstruating women, pregnant
women, women with young children (abadlezane), people
who have had sexual connection (abanentsukwini), people
who have recently been to a burial, have handled a dead
body or had anything to do with a corpse.
Lolu cwaningo luzobheka amasiko abhekene nokukhula komuntu esuka kwelinye
izinga, engena kwelinye, kusuka ekuzalweni kuze kube uya koyisemkhulu.
Izingqinamba okuhlangatshezwana nazo uma isiko Iingalandelwanga ngendlela
yakhona zingagwemeka uma kungaqashelwa ikakhulukazi iphuzu lenhlanzeko.
1.3 Ucwaningonenjulalwazi yamadlozi
1.3.1 Idlozi"
Igama idlozi Iingelinye kwamaningi achaza umoya womuntu ongasekho. Kulolu
cwaningo la magama azosetshenziswa asho into eyodwa. Nokho kulawa
amaningi kuzogxilwa kwamabili, abadala I amadlozi. Amanye amagama
ancikene nale ncazelo nakuba enazo izincazelo ngqo zawo yilawa: amathongo,
izinyanya, izithutha, abaphansi, izinyandezulu, njalonjalo. Ukuthi umoya
wongasekho uthole umqhele wokubizwa ngedlozi kungaphezu kwencazelo
4
yamagama abalulwe ngenhla. Idlozi wumoya womuntu osubuya ezwem
lamathongo ngokwenzelwa umsebenzi ofanelekile. AmaZulu anenkolelo yokuthi
uma umuntu edlula kulo mhlaba wanganeno udlulela koyisemkhulu.
Ukugcinwa kwamasiko ezigaba zokukhula komuntu kudinga ukuphathwa
ngobunono. Isizathu salokho wukuthi amasiko ayisendlalelo sempilo umntwana
asuke esazoyihamba esekulo mhlaba. Umntwana uyisibusiso kubazali,
emndenini nakumphakathi wonke. Kulindeleke ukuba akhule, kuthi ekukhuleni
kwakhe naye aphinde athole abantwana. Ziningi izingqinamba ezingamvelela
umntwana ekukhuleni kwakhe. UZulu unenkolelo yokuthi idlozi lingazivika uma
lenzelwe amasiko afanele, enziwa ngendlela eyamukelekile emhlabeni
wabadala.
Ukungabatholi abantwana lapho umuntu esefikeezingeni lakho yiyona
ngqinamba edala isigewagcwa esingayiwa. Ukungabatholi abantwana kufana
nokujuqula intambo yolibo lozalo 1010. Ngakho Iowa osuke engabatholi
abantwana uba nenkinga. Icala lokungabatholi abantwana Iithwalwa ikakhulukazi
ngowesifazane. Yihlazo kumuntu ongumZulu ukungabatholi abantwana ngoba
lokho kuchaza ukuthi ekudluleni komnumzane igama lomuzi seliyoshabalala.
Yingakho-ke kufanele kuqashelwe ikakhulukazi izinto eZingadala imiswazi
nemikhokha uma isiko lingagcinwanga noma kube nezithinzana ekugcinweni
kwalo.
5
UMsimang, (1975: 22) uyichaza kanje imikhokha nemiswazi , uthi:
................ umkhokha singawuchaza njengesljezlso
sabaphansi kulabo abalelesile. Lokho kwakuvama uma
kukhona iphutha elibi elenziwe ekhaya bese kuthiwa lokhu
kuhlupheka kungumkhokha, Imiswazi ingukwenza
izinto ezingafanele ngokungaqondi, noma ukwenza
izethembiso ezingenakufezeka. Sebezofaka uswazi-ke
abaphansi bese kuthiwa lento ingumswazi wokuthi.
1.3.2 Ukubaluleka kwedlozi
Inkolelo kumadlozi inezimpande ezijulile kumaZulu. AmaZulu akholwa wukuthi
umuntu uyafa kulo mzimba wenyama kodwa umoya wona kawuft.Okwesibili,
abantu abangamaZulu abahlukanisi njengamakholwa inyama nomoya ngoba
bakholwa ukuthi uma umoya usubuya uzoba idlozi ekhaya, usuke unazo zonke
izimpawu zalowo osuke ukade uphila kuye. Uma kuwukuthi Iowa odlulile
emhlabeni ubenolaka nedlozi lakhe Iizibonakalisa ngalo ulaka. Uma kuwukuthi
ubenenhliziyo embi, uzoletha imikhokha ekhomba ukuba nhliziyombi kwakhe.
UMtimkulu, (1993: 18) ufakaza uthi:
There is no conception at all that the spirit in any way
suffers after death for actions in its bodily life. It is
thought however, to leave the body with a large part
ofits personality intact. Ifthere is a fractious, angry
father who dies, one experts him to be a rather fractious
angry ancestor.
Idlozi liba yidlozi ngoba selenzelwe umsebenzi, ihlambo, kuthiwe Iiyabuyiswa
ukuba lizoba yidlozi lasekhaya. Yingakho-nje sekwaze kwaqhamuka nesaga
6
ngalesi senzo esithi "Akudlozi lingayi ekhaya" ngoba kunenkolelo yokuthi uma
umuntu esegcinelwe umsebenzi, usezobuyela ekhaya, azoqapha impilo
yomndeni. Noma ngabe uthukuthele kangakanani akanakudubela kweminye
imizi. Okungenani angaphoqoza bona abomndeni. Yingakho nje kwenye
inkathi amadlozi abuye aziwe ngelezithutha ngoba nakhona ekhaya raphe
kokunye akazuqondana na/owo o/elesile. Kokunye avele aphoqoze ebantwaneni,
ezwisa abanikazi ubuhlungu.
UMalinowski, (1975: 48) efakaza ngolwasemzini uthi:
In all the facts ofanimism and ancestor worship, ofthe
cult ofthe dead, and the communion between them and
--the living, we see a constructive, pragmatically valuable
denial ofdeath, and affirmation ofthe permanence of
. ---human values and the reality ofhuman hopes;------ .
Abantwanauma beshona bese benzelwa imisebenzi nabo bayabuya bazoba
ngamadlozi asekhaya kodwa kungaphawulwa nje ukuthi njengoba phela bona
bebhubhe bebancane, abanawo amandla angaqhathaniswa nawabadala
ebudlozini bekhaya.
1.3.3 Ukuthethwa kwedlozi
Okuyilona dlozi elikhulu kunawo wonke nguMvelingqangi. AmaZulu yisizwe
esiyazisayo inhlonipho ngakho umuntu osaphila kulo mhlaba wanganeno,
i
,
,
akakwazi ukucela ngqo kuMvelingqangi.
Kusemithanjeni yakhe umZulu
7
ukuhlonipha. Ingane ekhaya ayikwazi ukucela ngqo kuyise kodwa kufanele kube
khona umxhumanisi, okuba unina. Noma-ke umuntu ongumZulu esemdala le
nsila yenhlonipho kayipheli. Uma ecela kuMvelingqangi usebenzisa idlozi
njengomxhumanisi. Idlozi lisuke se/inambithe impilo yasemfihlakalweni
kaMvelinqangi. Uma kuthethwa idlozi, kuqalwa ngalowo oseduzane nomndeni
kuqhutshekwe njalo kuthintwa labo abasaziwa yilowo othetha idlozi kuze kufike
raphe sekufiphala khona ulwazi Iwakhe lokulandelana kwawo amadlozi abese
ecela ukuba kuthi Iowa agcine ngaye abese emdlulisela kwabanye njalo njalo
kuze kuyofika kuMvelingqangi.
Bayahlonishwa abadala. Isizukulwane sanganeno sibakhumbula ngokubenzela
imisebenzi. Ngenxa yokuhlonishwa nokukhonzwa kwabo imisebenzi abenzelwa
yona idinga inhlanzeko isibili. Kufanele inhlanzeko ihambe phambiliekugcinweni
kwemise~enziyabadala ngoba imisebenzi lena ithinta izinto ezingamagugu
empilweni yomZulu ephila noma engasekho. Utshwala nenyama, kungethintwe
ngumuntu ongahlanzekile.
Ukudla okuligugu kwabadala kuhlala emsamo. Uhlanzekile umsamo. Abadala
babekelwa ukudla kwabo emsamo wasendlunkulu. Ihlanzekile indlunkulu ngoba
yindlu yesalukazi. Sihlanzekile isalukazi ngoba sesidlulile ezigabeni zokukhula
sesisondela emadlozini ngakho sesinobumsulwa obuhambisana nobumsulwa
bamadlozi. Ah/anzekile amadlozi ngoba izigaba zokukhula, okungcola
nokuhlanzwa asedlulile kuzo.
8
Imisebenzi eyenzelwa abadala yehlukene. Kukhona egcinwa ngokuba
kuhlatshwe imbuzi. Eminye igcinwa ngokuhlatshwa kwenkomo. Kokubili lokhu,
imbuzi nenkomo kuhlatshelwa esibayeni. Isibaya uma singathekela
kolwasemzini, singasibiza nge - "thempeli" lomuzi wesiZulu. Kuleli thempeli
kulele izinsika zomuzi. Siyahlonishwa isibaya. Akungeni noma ngubani
esibayeni. Isibaya nomsamo izindawo ezimbili lezi emzini wesiZulu ezihlanzekile
isibili nezidinga inhlanzeko kulabo abasondelana nazo uma kwenziwa
imisebenzi.
UMbiti,(1975: 148) ufakaza kanje ngephuzu elingenhla:
Family and personal shrines are used for pouring libations,
placing bits of food, performing family rituals, sacrificing and
... - -saying prayers. They are the centre ofthe religious life. They
symbolize the meeting point between the visible and the
invisible world.
1.3.4 Ukuhlatshelwa kwabadala
Ziningi izimo ezidinga kukhunjulwe abadala ngokubagcinela imisebenzi.
Abadala ngabantu abanesikhwele sokufuna ukuba belokhu bekhunjulwa njalo
nje. Uma kungasenzeki lokho, bayaduba bese beyawufufathela umndeni lowo.
Ukufulathelwa yidlozi yinto embi kakhulu kumuntu ongumZulu. Ukuze
kulungiswe isimo esinjalo, kudinga kwenziwe umsebenzi, kushwelezwe ukuze
9
babuye babheke emndenini, balethe izinhlanhla futhi. Uzwe sekuthiwa
"Babhekwe elakubo" ngoba sekubonakala sekuchuma izinhlanhla.
Okwesibili, kukhona amasiko agcinwayo kulandelwa izigaba zokukhula komuntu
kusuka ekuzalweni kuya ekushoneni. Ukusuka kwelinye ibanga komuntu, eya
kwelinye, kuhambisana nokwenziwa kwemisebenzi yabadala. Ucwaningo
lubhekene ikakhulukazi nokugcinwa kwamasiko aphathelene namabanga
okukhula komuntu. Okwesithathu kukhona amasiko akushweleza emadlozini
aphathelene ikakhulukazi nokubhubha kwesizwe.
Uma kuzogcinwa umsebenzi wabadala umuzi nabomndeni bachelwa
ngezintelezi ezithile ngabakuqeqeshelwe ukwenza lokho. Kungaba ngabesilisa
noma ngabesifazane_ Kungaba izinyanga noma izanusi. Kungaba futhi inhloko
yomuzi urTla ikwazi ukuzigxobela amakhambi okwenza izintelezi lezo. Kunezinto
ezidinga ukuqashelwa lapho kuzophathwa khona imisebenzi yabadala.
Kuzoxoxwa kabanzi ngephuzu lenhlanzeko ezahlukweni ezilandela lesi.
Kungaphawulwa futhi ukuthi ukugcinwa kwamasiko akumile ndawonye ngenxa
yokuguquka kwezikhathi.
UNyembezi no Nxumalo, (1966: 106) baphawula kanje ngaleli phuzu:
Khona kuliqiniso ukuthi kukhona amasiko okuthi
ngokuhamba kwezikhathi angabe esaba mahle
noma angabe esafeza injongo leyo ayemiselwe
yona.
10
Ukusuka kwabantu ezindaweni zasemakhaya, beyokwakha emadolobheni
kunawo umthelela omkhulu ekuphathweni kwemisebenzi yabadala ngendlela
yesimanje. Abanye abantu kuthi makufika isidingo sokuba bagcine amasiko abo,
bakhethe ukuhamba bayowenzela amakhaya abo endabuko uma besenawo.
Abanye bawagcinela khona emadolobheni lapho behlala khona. Abanye
sebawafuqela le emuva, bathi yinto yobuqaba ukugcina amasiko.
Kukhona abantu abakuqeqeshelwe ukuphatha imisebenzi yabadala. Nokho
ngenxa yezinguquko ezimpilweni zabantu, sebeyatholakala futhi nowaka
abakhohlisa abantu ngoba befuna ukubaqola imali yabo.
UMbiti, (1975: 157) uxwayisa kanje ngalabo waka:
Today we find many medicine men in or near the big
cities. Unfortunately some ofthese have no training or
skill as medicine men and are only out to cheat theirfellow
men for the sake ofquick gain.
1.4 Izinhloso Zocwaningo
Ngalolu cwaninga kuhfoswe ukuba kuqondiswe lokho akungamaphutha enziwa
yisizukulwane sanamuhla uma sithi sigcina imisebenzi yabadala. Lokhu
kuphunduleka kudalwa yindlela yokungaqondi inquba okuyiyonayona ngenxa
yesikhathi isizukulwane samanje esiphila kuso noma kudalwa ukulahleka
kweqholo lokuziqhayisa ngobusona, sidume nehlombe lempucuko
yaseNtshonalanga. Umongameli wezwe, uMnumzane uThabo Mbeki kuthe
11
lapho ethatha isihlalo sokwengamela umbuso, washaya ikhwela elibhekise
ikakhulukazi kwabomdabu ukuthi " azibuye emasisweni"- Kungalesi sizathu-ke
kufanele isiNtu sibheke ukuthi lesi siziba ekade sidungekile kuthe uma sicweba
kwase kusalani enzikeni yezibhidi zaso.
UNdelu, (1962: 25) uphawula ngokuthi ukwazisana kwabomdabu nokugcina
kwabo amasiko:
..........kuyohlala kuwumbaso wezinkuni zembondwe lapho
imizi nemizi, omakhelwane, nomakhelwane bomakhelwane
nezizukulwane zoHlanga zodimane ziyokokha i1ahle
lokuphemba.
Lolu cwaningo luhlose ukuveza ubuchwepheshe ekugcinweni kwamasiko
ubuchwepheshe ngamasiko aso buphumelele, kufanele kungaphuthi nduku
yingoba bathaka ngendlela zonke izithako.
esiNtu. Ukuze ucwaningo lochwepheshe baseNtshonalanga luphumelele
NesiNtu naso uma sifuna
,
i
I
hawini uma kugcinwa imisebenzi yabadala, inhlanzeko kube yisona sithako-
- -
ngqangi. Ngaleyo ndlela-ke singalindela imiphumela emihle uma kugcinwa
imisebenzi yabadala ngendlela. Ukugcina icala nje lapho sigcina amasiko aso,
kusibuyisela emuva isiNtu nalokho ebesithi siyakwenza kugcine kuwumsanka?
nje, kungamukelekanga kulabo obekubhekiswe kubona.
Enye inhloso enkulu yalolu cwaningo wukujikijela itshe esivivaneni samasiko
esiNtu kungaze kushabalale okungamagugu aso. Lolu cwaningo Iwenzelwa
ukuthi kuthi nxashane uZulu wanamuhla enhlanhlatha angasho ukuthi hhiya
12
wayengaqondi .Bekungamfanela uZulu wayizolo ukukhuluma kanjalo ngoba
nalabo abekade bejikijela esivivaneni bebejikijela ngezinguzunga zamatshe
ebezingaqondwa nguZulu obengafunde kuyaphi. Singasho kugcwale umlomo
manje sifakazele ikhwelo likaMongameli ukuthi ngempela kazibuye emasisweni
ngoba nantu nocwaningo wakwaNgqondonkulu seluphathwa ngobunono bekati
kusetshenziswa ulimi lomdabu.lsiNtu siyobe sizigwaze ngowaso uma imisebenzi
efana nalona neminye eminingi ekhona nesazoqubuka, ingeyukusetshenziswa
njengesisekelo. Sokugcinwa kwamasiko, agcine amasiko esiNtu esegwinywe
lumonya lokuhlwa .
1.5 Umklamo
Ucwaningo luzogxila kakhulu ephuzwini lenhlanzeko lapho kugcinwa khona
-
imisebenzi yabadala ephathelene nokukhula komuntu.lnhloso yocwaningo
wukuphosa esivivaneni sokuqwashisa kwesintu lapho siphatha imisebenzi
yabadala.Abomdabu ikakhulukazi bexwayiswa ukuba baziqaphele izinto
ezingadala umsanka kwabalele nalokho okukade kuthiwa baphiwa khona
bakudube.Ucwaningo lubuka ukugcinwa kwamasiko aphathelene nokukhula
komntwana kusuka ezalwa, akhule kuze kube uyadlula kulo mhlaba.Nakuba
ethinteka amachopho okugcinwa kwesiko jikelele okuyilona phuzu okubhekwene
nalo kulolu cwaningo yilolo Iwenhlanzeko.
?
,
i
I
13
Nakuba kungelula kangako ukuqhathanisa ukugudluka kwesiNtu ekugcinweni
kwesiko - jikelele kepha kuzothintwa lokho okwenziwa ezikhathini zanamuhla,
lapho abantu bephatha khona imisebenzi yabadala.Ukuhlangana kwamasiko
ezizwe ezahlukene kunomthelela omkhulu ekugcinweni kwamasiko omdabu.Yile
nguquko-ke ezobhekwa wucwaningo oludingidwa lapha.Ucwaningo luyobe
seluthinta Jokho okubukeka kungaphumelelisa inkolo yokuhlabela abadala ukuze
bakwazi ukubhekela izimpilo zezidalwa ezisadla anhlamvana.
1.+
ISAHLUKO SESIBILJ
2.0 IN.JlfLAL\VAZI :\GENHLANZEKO
2.1 ISINGENISO
Igama elithi inhlanzeko Iljule isibili ngokwencazelo yalo. Lisho ukuhlanzeka
kwengaphandle lomzimba okukhongwa yiso lenyama. Iso lenyama liphakela Iso
lengqondo Iona elininga kabanzi ngobumsulwa bengaphakathi lomzimba Lokhu
kuninga ngobumsulwa bengaphakathi buhamba buze buyophonsa Iso elibanzi
ezenzweni ezifukanyelwa umphefumulo wesidalwa esingumuntu. Ucwaningo
okubhekwene nalo lapha lukubuka ngeso elibanzi bobubili lobu bumsulwa
bomzimba kepha bese luncika kakhulu kulobu bumsulwa obungabonwa iso
lenyama, inhlanzeko yengaphakathi lomuntu, umphefumulo. Izenzo ezinhle
zikhomba ubumsulwa bengaphakathi lomuntu. Lobu bumsulwa bengaphakathi
buhamba bube nomthelela omkhulu ekuziphatheni kweSintu nokuphatha kwaso
imisebenzi yasebekwelokhokho. Izenzo zobuntu zihluma kulobu bumsulwa.
Ubuntu besidalwa esingumuntu buhamba ibanga elide, buqalamhla umuntu
efika kuleli lengabade kuze kube uyalifulathela.
2. 2 Amanzi nosikothi lwenhlanzeko kumZulu
Abantwana bayigugu kubazalt babo kanye nasesizweni sonkana. Bayathandwa
abantv/ana Bakhuliswa ngaphansi kwemfundiso ethile ukuze babe qotho
Balindeleke ukuba baqhubele phambill eZlzukulwaneni ezibalandelayo lokho
ISlntu eSlkubuka njengokufanelekile enhiallswanenl yabantu Imfundiso yokuqala
ulllntwana aphapharnela kuyona ylnhianzeko yomzlmba wakhe nokW3Zlsa
15
inhlanzeko yesinye isidalwa esingumuntu. Efika nje kulo mhlaba, ufundiswa
okokuqala ukuthi umuntu akadli engahlambanga ubuso nezandla.
Uyababingelela labo abasendlini abakhinikele nezasemaphusheni. Useqala
ukuqwashiswa ngephuzu lokubaluleka kwamaphupho. Kokubili lokhu,
ukubingelela nokuxoxa amaphupho, kuhamba ibanga elide kakhulu futhi
kusazophonswa Iso elibanzi ngasokhalweni Iwakho ezingxenyeni ezilandelayo
zocwaningo.
Eninga ngemfundiso uVilakazi (1962:123) uthi ngolwasemzini:
The puporse of inkuliso is to bring the child to accept
and live by the values of its society; to accept its law, its religion,
its tradition and all its cultural heritage.
Amanzi angenye yezinto eziyinsika yempilo yesidalwa esingumuntu. Umntwana
ufukanyelwa kula"manzi" kusukela eselihlule kuze kube uyobelethwa.
Nangaphambi kokuba afukanyelwe esizalweni sikanina, umntwana uhlanzelwa
isibeletho ngezihlambezo ezigeqa isibeletho sikanina ukuze akheke.
Izihlambezo zakhiwa ngamanzi. Kusukela bezalwa-ke abantwana bayafundiswa
ngenhlanzeko yemizimba yabo kanye nenhlanzeko yalokhu okubazungezile.
Uma sibuyela ephuzwini lezihlambezo, singaphawula nje ukuthi uZulu
unenkolelo yokuthi ukuze imbewu ikhule ngokulindelekile, kufanele itshalwe
emhlabathini okulungiselelwe lokho Ngakho-ke isibeletho somlobokazi kufanele
siwulungele umsebenzi wokuthwala umntwana. Izihlambezo zokugeqa
16
isibeletho zigeqa insila esibelethweni nasemzimbeni nje wonke ukuze
umlobokazi abambe. Nalapho esebambile, uyaqhubeka nokudla ezinye
izihlambezo ezigeza umntwana esengaphakathi ukuze abe nogazi, angabi
nesigcwagcwa lapho ekhula.
UMsimang, (1975:47) uthi:
Isihlambezo lesi njengegama laso sisho umuthi wokuhlamba
insila esiswini nasesibelethweni sowesifazane ukuze athathe
isisu. Kanjalo futhi ubethi angedlulwa yinyanga noma ezimbili
enzelwe esinye futhi isihlambezo sokuhlela kahle kuhlelelwa
umntwana Iowa empeleni oselihlule.
Kuthi nalapho umntwana esebelethwe impilo yakhe incike emanzini. Uyagezwa
asuswe insila ngawo amanzi lawa. Okubalulekile ngale nsila yakhe wukuthi
iyona emhlanganisa nasebelele bozalo. Amanzi agezwa ngawo athakwa
nezintelezi, achithwe emsamo lapho kusuke kugujwe khona isisedlana, sasindwa
ngobuJongwe. Abanye-ke bamgezela phakathi kuso lesi sisedlana, bangagcini
nje ngokuchitha amanzi kusona.
UKrige, (1936:65) vena uwuchaza kanje 10 mkhuba, uthi:
When the child is born, a small hole is made on the
umsamo of the hut, and this is smeared over with
dung to form a basin in which the baby is bathed.
Kuningi okugcinwa ngamanzi ezimpilweni zabantu. Amanzi ayaphuzwa,
kuphekwa ngawo nokunye okuningi okungebalwe konke lapha Ngakho-ke kuthi
lapho abantwana bekhula, baxwayiswe kakhuJu ngokungcoJisa amanzi Ukuze
kunqandwe le simo, baxoxelwa izindaba ezesabisayo ukuze besabe ukungcolisa
amanzi, isenzo esinomphumela om ubi ezimpilweni zabantu. Iyamangalisa
17
indlela umZulu afundisa ngayo abantwana bakhe. Izibonelo ezisetshenziswayo
kuba yilezo ezibonakalayo nezigqama zithi nje bha engqondweni yomntwana.
Lezi zibonelo ezigqamile zenza abantwana basabele kude ukulokotha lokho
indaba exox:wayo ethi kakulokothwa.
Ake silinganise ngesaga esithi: imbila yeswela umsila ngokulayezela. Isilwane
imbila asinawo umsila nezingane ziyakwazi lokho. Ukuxox:wa kwale ndaba
kuyenza "iphile" ezingqondweni zabantwana. Kuthi mangabe abadala sebexoxa
indaba yokulandwa kwemisila komkhulu, isimo samakhaza ayeshubisa
.umnkantsha ngalelo langa nenjabulo eyayitholwa izilwane emva kokuba
sezizikhethele eyazo imisila, ukukhohlwa ukuphathela imbila owayo ngenxa
yokugajwa yinjabulo, konke lokhu kuwubeka obala umfanekiso wesithombe
esidwetshwa umZulu ngemiphumela yobuvila. Kuthi lapho abantwana
enkulumeni yansuku zonke sebehlangana nenkulumo efana nokuthi ubuvila
abukhokheli noma ivila lidla ubuvila balo, bax:waye kakhulu, bazimisele
ukukhuthala. Ukukhuthala kuzala inhlanzeko, ubuvila buzala ubunuku.
Abantu abadala bayazi ukuthi kuthi ngokukhula kwabantwana, kukhule futhi
nezinga lokuganga. Bayazi futhi ukuthi abantwana ngesikhathi bekhula nezinga
lokuziqhayisa ngobulili babo liyakhula. Umfana ufisa ukuba wumfana nje futhi
uyakujabulela lokho, kanjalo nentombazane kunjalo nakuyona. Ukuchamela
amanzi kuwubunuku. Abantwana bona basuke besaqhuba khona lokho
okuphawulwe ngenhla, ukuganga. Abantu bakithi abangakaze balunguze
nangomnyango wesikole babazi ukuthi uma bethl kubantwana,. Ningawachameli
18
amanzi, kuyofana nokusinisa amahleza nje. Babenalo ulwazi lokuthi izingqondo
zabantwana zihlale ziphokophelele ukwazi ukuthi kwenzakalani uma umuntu eqa
umyalo osuke ubekiwe. Bebengasho-ke abadala ukuthi, Ningakwenzi ukuthi,
kodwa bebexoxa indaba ethinta lokhu okungamagugu kubona, ubulili babo.
Emanzini kuhJala izinkalankala, abantwana bayazesaba izinkalankala. Ukuze
bangawachameli-ke amanzi baxoxelwa indaba yokuthi emandulo abantwana
ababedlala emanzini begxumbuza izinyawo zabo phakathi kuwo baphinde futhi
.bawachamele, balunywa ubulili babo izinkalankala. Abafana baphenduka
amantombazane kanjalo amantombazane aphenduka abafana. Enye indaba
encikene nalena yileyo exoxa ngokuthi abantwana ababechamela amanzi bavele
baphenduka izinkawu. Abathandi abantwana ukuguquka ububona noma ubulili
babo.
Isizathu sokuthi abantwana baxwayiswe ngale ndlela imqoka. Emakhaya
kusetshenziswa umfula owodwa. Kuphuzwa wona, kuhlanzwe imizimba kuwo 10
mfula, izilwane nazo, imfuyo, iphuza wona 10 mfula. Ukuze agcineke ehlanzekile
la manzi kudingeka uhlelo lokwehlukanisa umfula ukuze ukwazi ukwenelisa
izidingo zemvelo. Abantwana bexwayiswe futhi ngokungcolisa amanzi.
Abathandi abantu ukuphuza amanzi angcolile, angaze ababangele izifo
eZinhlobonhlobo. Isifo yisitha somuntu ophilayo Le nhlanzeko yamanzi
aphuzwayo idluliselwa ngale ndlela ezizukulwaneni nezizukulwane. Kubalulekile
19
ukwazisa le nhlanzeko ngoba amanzi omfula awasebenzisi izihlanzi zamanzi
ezisetshenziswa emadolobheni.
Ukubaluleka kwephuzu lenhlanzeko kufakazelwa izinganekwane eziningi
ezixoxelwa abantwana. Abantwana uma betshelwa ngemiphumela
yokuchanyelwa kwamanzi, okunye kwakho okuwukuphenduka izinkawu,
bayabona ukuthi bona bayobe sebephambene nenkambiso yeSintu yokuthi nabo
kufanele bakhule, bathole abantwana. Izinganekwane-ke zona ziligqamisa
ngenye indlela iphuzu lokubaluleka kwamanzi ezimpilweni zabantu. Nakuba
ezingqondweni zabancane kusuke kungakahlumi kangako ukucabanga ngale
ndlela kodwa kuyaye kucacele nomncane ukuthi umlingisi othile enganekwaneni
uma beke bamgxumbuza emanzini, uyavuka aphile nakuba kade efile. Ngakho 
ke amanzi abalulekile ngoba kanti avusa nasebefile.
Uchakijana, emisebenzini yababhali abaningi bezinganekwane uphumelela
emaqhingeni akhe ngokuba aziguqule abe yimbokodo. Le mbokodo ithola impilo
entsha uma unkosikazi wezingane eziphekwe uchakijana 10 eseyiphonsa
ngaphesheya komfula, ezama ukukhombisa ukucasuka kwakhe nanokuthi
ubeyomenza njani ukuba ubemtholile uchakijana lowo. Ukweqa kwale mbokodo
amanzi kuyinika "impilo" entsha Uma sibheka enye inganekwane kweziningi
ezigqamisa leli phuzu lokubaluleka kwamanzi, leyo kaNkombose
noSihlangusabayeni, kuyacaca ukuthi nakuba bejeza kabuhlungu abantwana
abaphula umyalo wabadala kodwa uma beke bangena emanzini ngamlingo thile
20
bayavuka. Kafushane nje, uNkombose owayezondwa yena ngunina, washaywa,
waphanyekwa emthini ngenxa yokudedela izinkukhu zidle amabele kanti
nhlanhla thize uzopheshulwa ngumoya, wavele wawela emanzini, wavuka,
esethole "impilo" entsha.
2. 3 Izexwayiso kumantombazane nosikothi Iwenhlanzeko
Abantwana abatholwa ngabaganene babaluleke ngezindlela ezahlukene okobulili
babo. Umntwana womfana, ikakhulukazi izibulo, ubaluleke kakhulu kuyise
ngoba uyithemba lokwakhela uyise umuzi. Ngisho umlobokazi wakhe wokuqala
uma enawo amandla okuthatha abanye, uba ngokayise. Umuzi awakhayo
umfana Iowa akuwona owakhe kodwa ungokayise naye owakhe uyowakhelwa
indodana yakhe. Umntwana wentombazane yena ulithemba lokuletha umnotho
wezinkomo kuyise ngoba yena uzolotsholwa, agane komunye umuzi.
Ukubaluleka kwabantwana kugcizelelwa nayimikhutshana abafundiswa yona
lapho bekhula ukuze bakhule ngenhlonipho kanjalo nenhlanzeko ekwenzeni
yonke into elindelwe kubona. Inhlanzeko iyodwa nje imakhela ugazi umuntu.
Abantu bakhuluma kahle ngomuntu ozithandayo, uzwe sebembiza
ngeqhathanzipho lakwabo. Ubuvila buyazondwa kwaZulu ngoba buhambisana
nobunuku.
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Imisebenzi eyabelwe amantombazane lapho ekhula iligqamisa kakhulu iphuzu
lenhlanzeko. Okuyiyona misebenzi ebalulekile kakhulu entombazaneni ukukha
amanzi nokutheza izinkuni. Uma sibheka ephuzwini lokukha amanzi,
amantombazane akhuliswa ngokuthi axwayiswe ukuba angalinge agovozele
amanzi. Uma ukha phezulu nje ngephuzu elingenhla, ungesibone isidingo
salokhu uze ukubone sengathithi kwakusamdlalo nje kanti usithwe yisithupha,
kuningi okuqukethwe isexwayiso sokugovoza.
Umntwana wentombazane ulindeleke ukuba impilo yakhe yonke ahlale
ngokuziqoqa. Impilo yakhe incike enhlanzekweni yengaphakathi lomzimba
nobumsulwa bengaphakathi lakhe. Kungesize ubuhle bengaphandle kodwa
indeni ibe ibolife. Ukuze fobu bumsulwa bengaphandle nengaphakathi
buthelelane, kufanele aziqoqe, azithibe ezintweni eziningi. Usazoqoma 10
mntwana. Ezoqoma nje ulindeleke aziqoqe, azithibe ezintweni eziningi. Uma
sekufike lelo zinga lokuqoma. Iphuzu lokuziqoqa alifundiswa kusathiwa
angawagovozeli amanzi, lisuke selidlala indima yalo. Usengena phela esikoleni
samaqhikiza manje, utshelwa ngokubaluleka komzimba wakhe. Utshelwa
ngokusoma. Uxwayiswa ukuba angalinge aneke izinkomo zikayise. Ihlazo
liyasatshwa kithi kwaMalandela. Isoka alidedelwa lizenzele umathanda nje,
intombi ingaganile, yasina esigcawini, yaba umlobokazi.
UKhumalo, (1977:54) uphawula kanje ngephuzu lokusoma
Phela intombi iyasoma nje kuthule kuthi duo Uma isoka
lifuna ukwedlula lapho, intombi incamela nokulala ngoba
lisikaza isitsha sikayise ngomkhonto
22
Uphawu oluhle lolu olusetshenziswe lapha lomkhonto. Umkhonto uyagwaza
ulimaze, kufe abantu. Kunemiphumela emihle ukulalela iZiyalo zabadala.
Kwakuyihlazo elikhulu kwelikaMalandela ukuba intombi ilahlekelwe ubuntombi
bayo, ayisaphathwa nokuphathwa eyokukhulelwa kwentombi engasinile
esigcawini. Ingcolisa igama lomuzi wonke intombi ekhulelwa ingaganile.
Ingcolile kwayona ngakho kufanele ukuba isenzo sayo siyilethele isimuncwana
samagama ebizwa ngawo ngaleso senzo Ingabizwa ngeqhashamlenze
namanye amagama anezici nanganambitheki amaningi. Uyise womntwana
uyaziqhayisa ngentombi yakwakhe egana ingenabala. Ingakho nje uyise
wentombazane eZibonga zonke izigaba zokukhula kwentombi yakhe
ngokuyihlabela, ebonga kwabaphansi ngokudlula ngempumelelo ezigabeni
ezithile zokukhula kwayo. Ukubongwa kwayo ngalolu hlobo kunomthelela
omkhulu ekuziqoqeni kwayo okwagcizelelwa isafunda okokuqala ukuyokha
amanzi ukuthi ingawagovozeli. Kuzophonswa iso elibanzi kulezi zigaba
zokukhula kwabantwana nenhlanzeko ekuphathweni kwemisebenzi yabadala
ezahlukweni ezilandela lesi.
U-Oosthuizen njengoba ecashunwe ngu De Jager, (1971:67) ubeke kanje
ngephuzu elingenhla:
There are rewards and punishments and other social and
psychological conditions which induce conformity to custom
or rules of conduct.
Uqhubeka athi:
Social ostracism is one of the things most feared in the
traditional community. When this is no longer feared
traditional morality is undermined.
Ukuhamba emazwini akhe nje, kuliqiniso elingephikiswe ukuthi uma izimiso
zesiko zingasashaywa mkhuba, iSintu sizithola sesisezinkingeni ezingayiwa.
Ukusika elilengayo nje, ngelinye iphuzu lenhlanzeko ephathelene namanzi,
sizoke siphose iso emkhubeni obufakwa ezingqondweni zabantwana nxashana
bekhula mayelana nenhlonipho efanelwe amanzi uma umuntu enesilonda.
Bekhula abantwana bebetshelwa ukuthi umuntu kaweqi umfula uma enesilonda.
Kuzichaza khona lokhu. Ngokweqa komuntu amanzi, uhluzi Iwesilonda
luzoconsela khona bese Iowa onesilonda ephuzisa abantu amanzi angcolile.
Umkhutshana wokubekelela izinkuni ungabukeka uyinto engelutho nje kanti
nawo uhamba ibanga elide kakhulu. Ukubekelela izinkuni kukhonga ikhono
lolwazi lokwenza lokhu. Akunoma ubani nje ongabekelela inyanda ithwaleke.
Ukweluka isibopho sokubopha inyanda kukodwa nje kudinga ikhono. Ulwazi
lokwenza inkatha yokuthwala inyanda lokhu kwenzeke ngendlela ekhomba
inhlanzeko ekwenzeni izinto, kukhuJuma kakhulu ngomuntu wesifazane. Ukuze
inyanda yezinkuni inganyibi ekhanda, intombazane iyafundiswa ngokulandela
okwenziwa abadala kunayo lapho kuthezwa. Ihlanganisa ngekhono inyanda,
bese ifunda ukweluka isibopho kanye nokwenza inkatha.
Uma sibheka sigxila kulo mkhutshana wokutheza, kuyacaca ukuthi kukhulu
okusuke kufundiswa umntwana wentombazane lapha. Intombazane ifundiswa
iseliklume ikhono lokwenza izinto ngobunono, kwazise lubunjwa luseva. Ukuze
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inyanda ithwaleke kahle ekhanda kudinga ukuba ibe ibekelwe ngobunono.
Inyanda enyibayo ekhanda, ikhomba ubunuku kulowo oyithwele Lobu nuku
bumneka ingaphakathi lakhe Iowa othwele inyanda leyo. Inhlanzeko kwaZulu
isona sithako sonqambothi Iwephunga olunewozawoza kumuntu ikakhulukazi
osuke esafuna umendo. Ekukhiweni kwamanzi nasekuthezeni, kulapho izesheli
zicupha khona ukuze ziqomise. Intombi ehlulwa ukubopha inyanda izesheli
ziyayinyundela ngoba lokhu kuzona kuyinkomba yokuthi iyohlulwa ukuthwala
izinkinga zasemendweni ngoba iyobe ingenalo ikhono lokwenza izinto
ngobunono bekati okuyisona sithako ngqangi somendo.
Ukuphosa iso ekhonweni lokwenza inkatha yokuthwala izinkuni, inyanda sithola
ukuthi lokhu kuhamba ukhalo olude. Inkatha iwuphawu Iwamandla avela
kuMvelinqangi olunikwa inkosi yesizwe ukuba ikwazi ukuthwala izinkinga
zesizwe leso esiholayo ngobunye futhi sibumbene siyimbumba. Inkatha
iwuphawu lokuthwala. Intombazane isazothwala umyeni kanye nomndeni
wakubo kanye nezinkinga zomndeni wonkana. Ungabezwa bethi umendo
ngumkhumula nsika nje, kusuke kusukela khona la ekhonweni lokwazi ukuthwala
izinkinga zomendo.
Esinye isexwayiso kumantombazane asakhula yileso esibhekiswe ekudleni
kwentombazane. Okokuqala nje, umntwana wentombazane ukhuliswa
ngaphansi kwesandla senkuthalo Le nkuthalo uyifunda ngokulandela abadala
kunaye uma benza imisebenzi eyahlukahlukene. Uthi umntwana wentombazane
eyifunda le misebenzi iphuzu lenhlanzeko libe lingaphuthile nakancane nje.
25
Intombazane ngokwesiko lesiZulu ayidli ilele. Kuthiwa uma intombazane idla
ilele kanjalo nezinkomo zayo ziyolala. Lokhu kuchaza ukuthi kuyothi noma
ngabe sekufanele ilotsholwe, umkhwenyana abe mathintanyawo. Akekho
umntwana wentombazane ofuna ukugugela ezinsisheni aze ethiwe amagama
amenza abe yinhlekisa kontanga yakhe. Amagama ayizicana njengokuthi
umuntu abizwe ngomjendevu noma uzendazamshiya anesimuncwane kulowo
osuke ehlelwe yilesi siga.
Kuwubunuku kakadeni ukuthi umuntu adle bulala. Wubuvila obungathandeki nje
lobu ngakho-ke uma intombazane ikhula iyaxwayiswa ngalo mkhuba ngoba
akekho othanda ukulobola ivila abulale umuzi kayise. Ngisho umhayo
uyakufakazela lokhu:
Walobol'ivila
Walobol'ubala
Waze wawubulal'umuzi kababa
(Khumalo, 1993).
Zikhona izintombi ezikhuthele lapha emnyango, ezithathelwa khona Jokho asale
amavila.
Esinye isexwayiso esiye sibhekiswe kumantombazane asakhulayo ileso sokuthi
intombazane ayizidli izinkobe uma iyokukha amanzi. Abadala bathi umphumela
walokhu wukuthi kuyothi lapho sekufanele ziwushaye, line umvimbi izulu
Akumnandi ukuhambela ijadu elinjalo ngoba odwendweni sisuke siyophakela
amehlo ngomdlalo womthimba nekhetho, kukhethe ukhethi Ukuqhudelana
26
ngokusina kwekhetho nomthimba iyona nsika yaleli jadu. Ngale kwalokho nje,
umuntu wesifazane uma edla kufanele aziqoqe. Kukodwa nje lokhu,
kusakhomba khona ephuzwini lenhlanzeko. Akubukeki ukudla bume kunoma
yimuphi nje umuntu. Kwedlulele kakhulu uma sekuzoba ngowesifazane owenza
lokhu. Ukhombisa ubunuku nobudlabha. Umendo awusondeli enukwini
nasedlabheni. Sengathithi nabanikazi bamathilomu kamuva nje sebawubona 10
mkhuba wokudla bume ukuthi awuhambelani nemfundiso yabansundu, bagcina
sebefaka amatafula okudlela la kuhlalwa khona phansi, abantu bangadli bemile.
2.4 Izexwayiso kubafana nosikothi kwenhlanzeko
Lesi sexwayiso ngamanzi sasingaqondisiwe kuphela kumantombazane kodwa
nakubafana. Abafana bona bajwayele ukwenza imidlalo enobungozi kubona
nakulokho okusukwe kudlalwa ngakho. Abafana bathanda ukuthi kuthi lapho
bekhula bakhombise isibindi ngokuthi benze izinto ezinjengokubulala izilwane.
Ukubulala kwabo lezi zilwane kuwukukhombisa ukuthi bona bayizidalwa
ezingenalo uvalo. Ukubulala kuwubunuku nesihluku. Kwenye inkathi uthola
ukuthi nakho lokho okubulewe bekungenangozi netheni esidalweni esingumuntu.
Uma sibheka ishongololo nje, Iicaca kahle iphuzu okukhulunywa ngalo ngenhla.
Alinangozi ishongololo. Ngenxa yokwazi kwabadala ukungabi nangozi kwalo,
abantu abadala baxwayisa ngokuthi uma umfana ebulele ishongololo, kufanele
abale zonke izinyawo zalo, kungenjalo uyokufa nokufa noma ehlelwe amashwa
njalo nje, izinto zakhe zingamlungeli. Ziningi izinyawo zeshongololo. Kulukhuni
satshe ukuzibala zonke. Abadala basuke benqanda umkhuba wokubulala
isilwane esingenangozi kubafana ngesexwayiso esingenhla.
27
Esinye isilwane abafana abaxwayiswa ukuba bangasibulali, iselesele. Abantu
abadala bathi uma umfana eke wabulala iselesele nje, imilenze yalo iyagxuma
inamathele ebusweni bombulali lowo. Akekho-ke othanda ukuba nobuso
obumile imilenze yeselesele. Uma ukubhekisisa lokhu, uyathola ukuthi iselesele
ngaphandle nje kokuthi alinabungozi obutheni kumuntu, Iiphinde Iibe usizo ngoba
lid la izinambuzane eziletha ukungcola ekudleni kwabantu. Ngakho ke uma
abafana bengenakuxwayiswa ngalesisenzo, bangawabulala wonke amaselesele,
kugcine abantu sebehlaselwa izifo ezinhlobonhlobo. Nawo amanzi aphuzwayo
lawa, angagcina esengcolile ngoba akhona amaselesele ahlala emanzini. Lo
mkhuba wokubulalela amaselesele emanzini mudala. Bathi
osibhincamakhasane endulo izilwane zisakhuluma, elinye iselesele lagcina
ngokuzijuba, ladlulisela isikhalo salo kubafana ngalesi senzo Iibona kuqothwa
imbokodo nesisekelo kozakwabo. Kuthiwa lezwakala limpompoloza khona
emanzini lithi: "Kuwumdlalo lokhu enikwenzayo kinina kodwa kuthina
kuwukufa!"
Enye indaba eyisexwayiso eyayixoxelwa abantwana abasakhulayo yileyo
yesithwalambiza nonwabu. Kuthiwa lezi zilwane zazihleli zizidlela izinambuzane
izingane zona zidla amasi, isithandwa sazo. Kwakulukhuni kulezi zilwane
ukubamba izinambuzane. Kuthe iZingane sezidelile amasi ezaziwadla, zacosha
izinti, zazifaka emasini ukuze izinambuzane zinamathele ezintini lezo. Kuthiwa
isithwalambiza nonwabu kwakuthi uma kuthi kubamba isinambuzane leso
okwakugatshiselwa ngaso, abantwana bagodle izandla zabo ngemuva izilwane
28
lezi zehluleke ukuthola ukudla lokho. Kuthiwa lokhu kwenzeka isikhathi eside
zaze zadinwa izilwane lezi, unwabu Iwaguquka umbala kanjalo nesithwalambiza
saguquka saluhlaza ewe. Kuthiwa isithwalambiza sazithwala izingane
sazibamba ngamakhanda sayoziphonsa olwandle.Nanamhla lokhu izingane
zizesaba kabi lezi zilwane zombili.
Kuthi kunesifundo kule ndaba engenhla sokuthi abantwana bangadlali
ngezilwane, kUbuye kube nesinye futhi isifundo sokuthi kungathi ngoba
abantwana sebesuthi wukudla ebese bekungeolisa. Lokhu kudla
bekusengadliwa nangomuso. Izilwane lezi abaziehukuluzayo zenza omkhulu
umsebenzi ngoba zibulala izinambuzane ebezizongena emasini azo ebese
ziwangcolisa zigcine izingane seziphethwe yizifo.
Abafana bayaxwayiswa futhi ngokuhlala phakathi nendlela kuthiwa uma behlala
endleleni noma okanye uma bechamela endleleni bayomila amathumba. Uma
kwenzekile umfana wachama endleleni kufanele akwapune ngomunwe udakana
1010, aluninde enkabeni ukuze angamilwa ngamathumba. Ukufaka udaka 1010
enkabeni sekusho ukungcolisa umzimba wakhe lokhu umfana azama
ukukugwema. Khona futhi lapho. ephuzwini lenkaba ngesikhathi bekhula
abantwana bayaxwayiswa ngokukopolota nokuhlala bethinta inkaba ngoba
kuthiwa bazolunywa yizisu. Kuyaeaca -ke ukuthi kungcono avele angachameli
endleleni ngoba kanti nokuthinta inkaba kunemiphumela engemihle.
29
Uma ukuhlolisisa lokhu okuphawulwe ngenhla, kuvela obala ukuthi abafana
basuke benziwa ukuthi bayihloniphe indlela ehamba abantu. Bayaziwa onkabi
ukuthi izigangi uqobo.Abagcini ngokuhlala endleleni noma okanye bayichamele
kodwa bagcina sebebopha amafindo ngotshani obulengela endleleni leyo bese
kuthi abantu abahambayo bengazelele lutho, bakhubeke, bawe okungagcina
ngokuthi balimale kabi.
Ngokuxwayisa kanje sekuqala sona njalo isikole sokufundiswa komfana ukuthi
vena uyisidalwa esidalelwe ukuphephisa izimpilo zalabo abangaphansi kwakhe
kunokuba kube nguyena obalimazayo ngokubakhuba ngamafindo endleleni.
Usefakwa esikoleni esikhuza umhlolo wokuboshwa kwamafindo yisidalwa
esingumuntu. Umuntu onobuntu akambopheli omunye umuntu ifindo empilweni
yakhe. Lokhu kungaba ngamafindo lawa abonwa ngeso lenyama noma kube
ngamafindo obuthakathi. Akusaphathwa uma ngabe ifindo tela lobuthakathi
liboshwa ngumuntu wozalo:
Ifindo nje eliboshwe ngumuntu ongafanele (igazi lakho)
alithukuleki Ngisho ababonayo bagcina nje ngokuthi
bababaze bethi ngeke sakwazi ukungena ngoba lokhu
kwenziwa yisandla esingafanele.
(Khumalo, 1997:32)
Kubalulekile kumuntu ongumZulu ukukhulisa umntwana ngaphansi komthetho
ukuze nave kuthi lapho esekhulile abe yilunga eliqotho lomphakathi
Ukuthakatha yisenzo esingakaze sethulelwe isigqoko kwaZulu Umthakathi
wayejojwa nje kuphela ngoba kwakukholelwa wukuthi ukwanda kwabo kusho
30
ukuncipha kwabantu. Yingakho nje-ke uyaye uzwe umuntu owaluncelayo ulimi
uma ebonga athi, ukwanda kwaliwa ngumthakathi, ngoba umthakathi uyabulala,
unciphisa isizwe. UZulu wakuthangi ubekholelwa ukuthi izifo bezidalwa yizinto
ezimbili ubuthakathi nokungaphathwa ngenhlanzeko kwemisebenzi yabadala,
okwenza amadlozi adinwe ebese eletha imiswazi nemikhokha. Ukufika
kwemfundo nempucuko yaseNtshonalanga kube sekugudluza le nkolelo
yomZulu, angithi abantwana bese befunda ngezempilo ezikoleni.
UVilakazi, (1962:132) ubeka kanje ngale liphuzu:
In matters of health, for example, the school teaches
the germ theory of disease. This discredits the ideas
of causation of disease which the child has received
from its parents and the culture that diseases are
caused by sorcery and witchcraft, ritual impurity or
by ancestral anger.
UNtuli noNtuli, (1986) emsebenzini kaNtuli, C.S.Z. othi" Amasi Nenyama"
liyagqama leH phuzu lenhlanzeko okukhulunywe ngalo ngenhla lamagciwane
afika nemfundiso yesikole. Uphawula ngentshumayelo yabefundisi egcizelela
iphuzu lokubumbana kwemindeni kodwa okuthi eqeda nje uMfundisi leyo
ntshumayelo, abe eyohlukanisa izingane zakhe ngokuziphakela emapuletini
ehlukene ukuze omunye angadli amathe omunye, lokho okungamdalela
umkhuhlane ngokudla amagciwane amathe omunye. NgokukaNtuli, (1986)
31
ukudla amathe kamfowenu yikhona kanye okwenza ubumbano eZinganeni
zomndeni, zikhule zinokwazisana nokuzwelana lapho omunye kukhona
okumvelele:
Umfowethu wakha lapho kade ngikha khona ngokhezo
ekade ngilufake emlonyeni. Wadla amathe ami. Nami
ngakha lapho ekade ekhe khona. Sadlelana amathe.
Ngakho nanamuhla lokhu awungifikeli umcabango othi
umfowethu angase abe namagciwane angangigulisa.
(Ntuli no Ntuli, 1986:97)
Yile nqubo yokudla ndawonye kwabantwana bomndeni owodwa ezala lesi sisho
sokwazisana esithi, izingane zomnumzane zicosulelana ikhanda lentethe. Lokhu
kuchaza ukuthi noma ngabe kuthiwa ukudla kuncane kangakanani kodwa
abantwana abakhuliswe ngokwazisana bayazwelana lapha kukhona okuncane
abakudlayo. Uma siphinda siphosa iso ephuzwini elingenhla, kufakazeleka isibili
ukuthi uZulu akamcabangi umfowabo njengonamathe angamdalela ukugula.
Uma nje kuphuzwa utshwala besiZulu, buphuzwa ngokhamba olulodwa, akekho
ocabanga ngamathe omunye. Ophuzayo ubeka umlomo wakhe okhambeni,
aphuze, adlulisele komunye ngokusula ngesandla lapho bekuthinte khona
izindebe zomlomo wakhe. Umkhuba wokuphuza ngezingilazi, umuntu abe
neyakhe kufakazela Iona lolu qhekeko uNtuli noNtuli (1986) abakhuluma ngalo.
Ukusika elilengayo ngalesi sihlokwana, singaphonsa nje iso okhalweni Iwesinye
sesexwayiso esibhekiswe kubafana esibenza bakhule belesaba idlozi.
Alishaywa ikhwela endlini ngoba kunenkolelo yokuthi Iowa oshaya ikhwela
endlini ubiza abalozi Indlela abakhuluma ngayo nabakulo mhlaba, yileyo
yekhwela. Uma-ke umfana eshaya ikhwela endlini. kuthiwa ubiza abalozi.
Ngaleyo ndlela-ke sekuyofanela abaphe ukudla kwabo abakukhonzile njengoba
esebabizile nje.
Esinye isexwayiso esincikene nokutholakala kwabantwana yileso sokuthi umfana
akadleli ebhodweni. Kuwubunuku ukudlela ebhodweni. Abafana baxwayiswa
ngokuthi uma bedlela ebhodweni bayomila isisende. Umuntu onesisende
akabatholi abantwana. Ngisho egawula induku ehlathini. akalinge agawule
umuthi onesisende. Inhlanzeko ifundiswa abafana uma bekhula ihamba ize
iyokapakela emvunulweni nasekwenzeni amahawu. Ake ubheke nje amagabelo
ehawu. ukuthaka ngobunono imibala yamagabelo ehawu kusakhomba khona
enhlanzekweni yomphefumulo womZulu.
2.5 Ukukhuleka nosikothi Iwenhlanzeko kumZulu
Ukuhlelwa komuzi wesiZulu kukhomba izinga eliphezulu lenhlanzeko yomZulu.
Ngasekungeneni komuzi wesiZulu kukhona isango. Eduze kwesango izala.
Ngaphandle nje kokuthi izala indawo lapho kuqoqelwa khona umlotha ndawonye
ukuze kugcinwe umuzi uhlanzekile. liphinde libe wumquba wensimu ebizwa
ngokuthi yizala ngoba kuthi ngokugcwala kwalo. litatshwe lichithelwe kuyo le
nsimu. Ngenxa yalokhu. le nsimu ikhiqiza ukudla okunothe cishe ukuwedlula
wonke amanye ngoba okuningi kuqala kuyona. Umquba osuke usazothelwa
kwamanye amasimu uqala uqoqelwe kuyo le nsimu. Ngenxa yalokhu, le nsimu
ihlale inakekelwe ikakhulukazi ngoba isekungeneni komuzi.
33
Zimbili izindawci lapho kukhulekwa khona emzini wesiZulu. Kukhulekwa
esangweni nasekhothameni lendlu ngaphambi kokuba isihambi singene
ngaphakathi Esangweni lapho isihambi esikhuleka khona okokuqala nje
yindawo ehlanzekile. Ihlanzeke noma ngabe yisikhathi sokudla noma ngabe
akusona. Insimu eseduze kwesango ihlale inakekelwe njalo ngabomuzi. Izala
Iikhuluma kabanzi ngengaphakathi lomuzi. Ukuhlanzeka kwezala kukhomba
inhlanzeko yomnumzane nomndeni wakhe wonkana.
Uma silunguza ngasokhalweni lokukhuleka esiZulwini, sithola ukuthi ukukhuleka
lokhu kuhamba ibanga elide kakhulu ngoba Iowa osuke ekhuleka, akakhuleki
kulabo abaphilayo kuphela kodwa uthinta nalabo abangasekho kepha
abaseyizinsika zekhaya nomndeni wonke. Ukukhuleka ngumkhuleko weSintu
okhomba ukuxhumana kulabo abangakwelanganeno nalabo
abangakwelabamathongomhlophe. Ukukhuleka kusho ukwazi isibongo
somndeni Iowa nokhokho wawo. Umndeni Iowa uzibiza ngegama likakhokho
lowo. Uyahlonishwa ukhokho yingakho nomndeni uzibiza ngegama lakhe
ukhokho lowo. Okhuleka esangweni akagcini ngesibongo sikakhokho leso
kodwa uthinta nezithakazelo zomndeni lowo. Izithakazelo zona zihlanganisa
izibongo eziningi ezahlukene kodwa ezinokuncikana nalesi sikakhokho
Ukukhuleka sithi umkhuleko nje ngoba okhulekayo usuke esethinte ukhokho
nosendo lomndeni.
34
Usekhombisa ulwazi lokuxhumana kwabo ngokubathakazela. Usengaze afike
nasebuqhaweni babo abahlabana ngabo besekwelengabadi. Ukukhuleka
esangweni lomuzi wendoda kukhombisa inhlonipho. Inhlonipho incikene
nenhlanzeko. Lowo okhulekayo usuke ethwele ngeqoma abaphilayo
nabangasekho bakubo. Indawo lapho kukhulekwa khona kubalulekile ukuthi
inhlanzeke isibili. Yindawo lena ehlanganisa abaphilayo nasebalala bakulo muzi
lapho kukhulekwa khona nabakulo mndeni okhulekayo.
Lesi sithombe senhlanzeko yezala lomuzi sinamathela emphefumulweni
wokhulekayo, simnakashele njalo kuze kube uyongena ngaphakathi komuzi
nasendlini lapho engeniswa khona. Usazophinde akhuleke futhi emnyango
ngaphambi kokuba angene. Ungena ngaphakathi nje usekhothiwe ngamadlozi
alapha ekhaya ngesikhathi ewabiza. Ungena ngaphakathi nje naye usebuswa
yilolu lozolo lomoya wenhlanzeko omhunge eselaphaya esangweni. Izala lomuzi
seliwudlulisele umyalezo buthule kuyena ngenhlanzeko yekhaya elisingethwe
ngabaphilayo beliphathele abangasekho.
Uma Iona okhulekayo esengeniswe ngaphakathi endlini usuke esengena nabo
labaya akhulume ngabo esangweni. Yingakho nje ekubingeleleni kwesiNtu
kugqanyiswa iphuzu lobuningi kunobunye. Obingelelayo uthi:
Siyanibona, nina basekuthini thin;:
Ninjani empilweni?
Abaphendulayo baphendula ngokusebenzisa nabo ubuningi ukukhomba
ukungaziphatheli impilo kwesidalwa esingumuntu. Obingelelayo ubingelelela
35
nabomndeni wakubo abangekho lapha. Ukwenza kahle nobubi bomuntu
bubhekwa emuva emndenini wakubo. Ngokwesiko lesiZulu, ongena
ngaphakathi endlini nguyena obingelelayo, angaze alindele ukubingelelwa
kuqala.
UKhumalo, (1997:50) uthi:-
NgokweSintu ijwayezi lithi ungena endlini ufike ubingelele.
Awulindeli ukuba uze ubingelelwe yilabo osuke ubafica endlini
ngoba uyovuma uyoze uwukhombe onotshwala. Kubingelela
wena kuqala ngoba ubabhanqa bonke ngasifociya sinye esithi: 
Sanibonani. Ninjani?
Ubugagu bale nkulumo nesenzo sobingelelayo nababingelelwa sikhomba
inhlanzeko engayiwa yemiphefumulo yabo. Ukubingelela okunje nokwamukelwa
ngenhliziyo emhlophe kuyisendlalelo senkulumo okuziwe ngayo. Kwaziswa
kakhulu kabi ukubingelela kumaZulu. Enye yezimfundiso ebaluleke ukuzedlula
zonke efundiswa abantwana uma bekhula, yileyo yokubingelela.
Ukubaluleka kwesango emzini wesiZulu ukugcizelela kanje uMsimang
(1975:13)uthi;
Noma ngabe usuficwe yizulu noma ngabe ulunywa izitha ngeke
wangena ngenhla noma ufohle uthango kepha ungena ngesango.
Kukodwa nje ukungena ngesango kuwumkhuba okhombisa isizotha
nokuhlonipha umuzi womnumzane. Abantwana bafundiswa bebancane
ukuhlonipha inhlanzeko yesango. Amantombazane athi ekhula nje ebe etshelwa
ukuthi amanzi awangeni ngobumnyama ekhaya. Amanzi awangeni futhi
36
ngesikhala kodwa angena esangweni. Uma engene ngesikhala, amanzi aletha
umkhokha womphezulu. Uma kwenzekile amantombazane agajwa yimisebenzi
kwaze kwadinga ukuba amanzi angene sekuhwalele esangweni, sekuyodinga
amemeze ngaphambi kokungena, alethelwe isikhuni esivuthayo, sihlokozwe,
kushwelezwe emadlozini ekhaya ngaso, amadlozi ehliswe ulaka. Njengoba
isango kuyilapho kukhulekwa khona kuthintwe asebelele, abantwana
bayakufundiswa ukuhlonipha isango ngokuthi kwawona amanzi uma sebefike
nawo esangweni bayawethula bangangeni bewathwele, bekhombisa
ukuhlonipha asebelele.
UMkhize, (2000) uthi:
Lo mkhuba wokwethuJa izimbiza esangweni wenzelwa ukuthi
amanzi azophuzwa laph' ekhaya abe esekeaqhatshulwa
zinyanya zakhona.
Amanzi ahlanzekile, ukuhlanzeka kwawo kubonakala ngokuthi izitsha zawo
zihlale emsamo. Umsamo indawo ehlanzekile ehlala izitsha nezinto eziligugu
kwasebalala, utshwala namasi. Umuntu wesifazane ogezile nje kanakulinga
asondele emsamo. Uma intombazane ifika ezingeni lokuthomba, iyexwayiswa
ngephuzu lenhlanzeko nomsamo. Uma igezile nje icela odadewabo ukuba
bayenyusele imbiza yamanzi bayoyibekela emsamo.
37
2.6 Izaga, nezisho nosikothi Iwenhlanzeko
Izaga nezisho njengenkulumo ehlwabusisa ulimi, ilwenze luyole,
ziyaliqhakambisa iphuzu lenhlanzeko kumaZulu. Izaga nezisho ziwumgogodla
wosikompilo lwesidalwa esingumuntu. ZiyinkuJumo ewubuhlakani bezazi
zakudala, uZulu wakuthangi. Zinothisa ulimi ngoba zicebe ngezifenqo ezisikizela
ngemifanekisomqondo ethe nje bha. Inqubo yabantu ifukanyelwe yizaga nezisho
abazisebenzisayo. Abantu bakudala banenhlakanipho ewummangaliso.
Babekuqaphela ukwenzeka kwezinto bese beqamba isaga noma isisho ngalokho
abakubonayo. Kade kwabonakala ukuthi U Isalakutshelwa sibona ngomopho"
futhi lokhu akusoze kwaguquka nakuba izimo abantu abaphila ngaphansi kwazo
zishintsha. Kusayoba njalo nanini ukuthi .. ijuba balichutha phambili" uma
Iingafuni ukulalela, Iidlubundela ngenkani, isiboniwe ingozi phambili.
Ukubuyela ephuzwini lenhlanzeko elesekwe yila mazwi ezazi zokukhuluma
singathatha inkulumo ejwayelekile yesenzo somfo waseMahlaseni owayeyinono
isibili. Kuyaye kuthi uma umuntu ehamba ekhetha amabala, uZWe kuthiwa
ushaya umcathu kaBhovungana. UMbatha, (2000) uyilanda kanje indaba ka-
Bhovungana, uthi:
UBhovungana Iona kwakuyinsizwa yaseMahlaseni okwakuthi
njalo uma iphuma emfuleni kade iyohlamba ihambe ibeka
amahlamvu endleleni lapho izonyathela khona ngoba yesaba
ukuthi kuzothi isichophe yayinhle yanje iphinde ingcoliswe
ukunyathela umhlabathi.
Kuyazisho-ke ukuthi le nsizwa yayingenakwazi ukushesha lapho ihamba ngoba
kwakudinga ukuba iqale ibeke amahlamvu lapho izonyathela khona. Uma-ke
38
umuntu ehamba kancane ngobunono, enza into kahle ngaphandle kokujaha
kuthiwa ushaya umcathu kaBhovungana.
Ukudla okwakukhonzwe kakhulu kwaZulu kwakungamasi nenyama. Kokubili
kwakwehliswa ngotshwala. Izaga nezisho ziyakufakazela ukukhonzwa kwalokhu
okungenhla. Uma kuthuke kwaba khona ukungcola okuthintana nalokhu kudla,
kwakusetshenziswa inkulumo egigiyelayo ukuze kungalahlwa. Uma kwenzekile
kwathi kuqotshwa inyama esithebeni, kwakhona ewela enhlabathini, umZulu
akasho ukuthi inyama iwile, yangcola kodwa uthi ikhokhobile okanye uzwe ethi
iwe ngoboya. Kakadeni ibikade isongwe ngaso isikhumba soboya.
Ayinakukwazi ukuhlalwa wumhlabathi. Okuqondwe yile nkulumo wukuthi kulowo
ewe yaqondana naye, akayithintithe inhlabathi inyama leyo adle kuphele
-- -ngeswayi.
Mayelana nephuzu lenhlanzeko yamasi, ungezwa abantu bethi" usibanibani
ukhetha iphela amasini". Basuke beqonde ukuthi usibanibani Iowa uyenzelela.
Imvelaphi yenkulumo efana nalena isancike khona ephuzwini elingenhla lokuthi
ngenxa yokukhonzwa kwawo amasi lawa, abengenakuchithwa ngenxa nje
yokuthi sekungene iphela kuwona. Akukhethwe lokho okuyisici emasini kuphela
nje kudliwe amasi. Akekho ozofa ngokwenza njalo. Uma sibheka isaga
esincikene nokuthandwa kwamasi kwaZulu esithi:
"Indlezane kayisengelwa thungeni"
(Nyembezi noNxumalo, 1966:174)
39
Kuyacaca ukuthi ngokwalaba babhali, into entsha kumele ihlolisiswe kuqala
ngaphambi kokuba ithathwe njengeyiyo. Esibonelweni esingenhla amasi
endlezane asuke engakaziwa ngakho-ke kungaba wubuwula ukuxuba amasi
endlezane nawenkomazi eyaziwayo.
Ayathandwa amasi kwaZulu. Ukufakazela 10 mbono, ziningi izaga eziqanjwe
ngesenzo sezinambuzane ezithile ezithatheka njengezingcolile sokugxambukela
egugwini lesizwe, amasi. Ukwenza okunje kuze kufaniswe nesenzo sabantu
abathanda ukugxambukela ezindabeni zabanye abantu, bangene izindaba
ezisuke zingabafanele.
NgokukaNyembezi noNxumalo, (1966:175) lezi zaga ezilandelayo zisakhomba
esenzweni esisodwa:
Impukane ingena emasini
Impukane ingena obisini
Iphela Iingena emasini
uMasogaxekile inyama yomsipha
Impukane nobunono iMpumalanga neNtshonalanga. Uma umuntu kuligcokama,
uzwa kuthiwa usibanibani akahlalwa mpukane. Uyathandwa umuntu ongahlalwa
mpukane, unogazi. Ubunono buyathandwa ngamaZulu. AmaZulu ubunono
awabufundanga ngokufika kwempucuko yabezizwe. Ubunono bamaZulu
buhamba ibanga elide kakhulu ngoba obawo abupheleli kuphela kokukhongwa
yiso lenyama kepha bugxile nasekuphathweni ngobunono bimisebenzi yabadala.
40
UMbatha, (2000) uthi: Uma umuntu ezophatha ukudla kwamadlozi, inyama
notshwala, kudinga ahlanzeke isibili. Utshwala abulungi mpela mpela uma
buthintwe ngumuntu wesifazane ongcolile. Ubumnandi botshwala besiZulu buya
nobumnandi bomphefumulo womgayi, ukuzila kwakhe ucansi ngaphambi
nangesikhathi sokuvubela kuze kube kuyofika lapho buhluzwa khona, buphuzwe.
Inhlambuluko kufanele ukuba wedlulile kuyona ngaphambi kokuthinta izimbiza
zotshwala uma kukhona aphambene naye emndenini. Bubamnandi-ke utshwala
obugaywe kuqashelwe la maphuzu.
UKhumalo, (1997:155) uligcizelela kanje iphuzu elingenhla:
Utshwala ngisho ngabe buzoba ngangamanzi okuphala
izikhumba, kumele kube yubisi uqobo lobisi, into ethi letha
nje emphinjeni.
Ukugana noma ukuganwa yisigaba esibalulekile kakhulu kunoma yimuphi
umuntu. Osefuna ukuthatha kufanele ahlolisise isimo sezinto ngaphambi
kokungena kuleli zinga. Ubunuku njengobuthakathi, isenzo esingamukelekile
nakancane nje. Umnumzane osolwa ngobuthakathi uyazinyundela izintombi
zakwakhe ezinsizweni. Abadala banesexwayiso esiyisaga esibaluluke isibili
abasibhekisa ikakhulukazi kulowo osuke ezothatha.Ungezwa bemxwayisa bethi:
Umswani wembabala kawungeniswa ekhaya.
41
Lesi saga esingenhla sexwayisa Iowa osuke ezothatha ukuthi angalingi abagile
abakubo ngokuba ayobalandela intombi yasemzini lapho kuthakathwa khona.
UZulu unenkolelo yokuthi uhlanga lokuthakatha alupheli, luhlale lutshikiza njalo
nje noma ngabe umuntu usesemzini. Insizwa esuke iganwe intombi ezalwa
umthakathi isuke isiwubhubhisile umuzi kayise.
Egcizelela iphuzu elingenhla uGluckman, (1955:66) uthi:-
There are every African society elaborate rules defining
the women whom a man can and cannot marry.
UKhumalo, (1994) endabeni yakhe ethi "Ukhuni" uveza isithombe esiligqamisa
ngokusobala iphuzu lokukhetha ngobunono bekati umlobokazi okusuke kufanele
azokwakha umuzLUdweba isitho;nbe sobulukhuni bokhuni okuthi ngobulukhuni
bale kuchamuseleke ubulomo balo.Kunemibuzo eminingi evuka engqondweni
yalo mbhali ngokutheza kwamakhelwane kube kwaziwa ukuthi kufanele
kuthezwe ehlanzeni:
Kungokunye uma uthi noma usutheza kwamakhelwane
lapho utheze esezishe izihloko. Zazishaphi? Lapha zasha
khona bayekelani ukuzibasa, zibazalela umlotha wezala
lakhona? Utheze izikhuni ongazi ukuthi sezajikijela izikhova
ezingaki,kangaki? Mhlawumbe wena nje usuyisikhova
umandukulu wesithi, sekunezinti ngaphambi kwakho.
(Khumalo,1994:17).
42
Imibuzo engenhla ifanele ukubuzwa ikakhulukazi uma ubugugu besizwe
sebuhudulelwa phansi, sekudunywe "nobulahle kunobukhuni".Konke lokhu
kusakhomba khona ekugudlukeni kweSintu ezinsikeni zenhlanzeko nobumsulwa
okuchamusela ubulukhuni bokhuni obufundiswa esikoleni samaqhinga.
Ukuwa kwalesi sikole yikho lokhu okubanga umuntu abuze imibuzo efana nalena
engenhla.
43
ISAHLUKO SESITHATHU
3.0 INHLANZEKO EKUSINGATHWENI KWEMISEBENZI YOKUKHULA
KWABANTWANA
3.1 Isingeniso
Izimpande zosikompilo lomZulu zigxile futhi ziphuza emachibini amabili
ahlanganisa abasekulo mhlaba wanganeno, ababuka izinto kaluvindi nabangale
kwelamathongo, bona asebekhanyiselwe ngemfihlo yemfihlakalo eyisidalwa
esingumuntu. Umuntu ongumZulu uqhathanisa ukukhula komuntu nemvelo
emzungezile. Ukukhula komntwana kufaniswa nokukhula kwesitshalo. Isitshalo,
noma yisiphi siqala ubusona ebumbewini baso. Imbewu igqitshwa emhlabathini
ukuze iqhume, iveze isitshalo esikhula ngamabanga athize kuze kube kufika la
kuvunwa khona izithelo zokutshalwa kwaso. Ukuze isitshalo sikhule
ngokulindelekile, sinakekelwa ngezindlela ezahlukene. Ukunakekelwa kwaso
kwehlukile ekudluleni kwesigaba nesigaba sokukhula kwaso.
Ukukhula kwesitshalo akuzenzakaleli nle kodwa kuncike ekuphathweni
ngokuyikho kwabangasekho. Kunenkolelo yokuthi ukusimama kokudla
emasimini kuncike ekwaziseni komuntu ongumZulu idlozi okuyilona eliletha 10
mnotho ngokucelela abaphilayo kuMvelinqangi.
Ukutshalwa kwensimu
kaNomkhubulwane, etshalwa yisizwe sonkana, yisibonelo esihle sokuncika
kwenkolo yeSintu emadlozini nenkolelo yaso ukuthi amadlozi anawo amandla
okuhlomulisa abasaphila ngomnotho wokudla emasimini. Inkolelo efana nalena
44
iyafakazeleka Japho kuhambe khona insika yomuzi ngokuthi ifumbathiswe
imbewu, ingene nayo elibeni ukuze ifike icelele abasekulo mhlaba umnotho
koPhezukonke.Ukuthola abantwana kunomfuziselo ofana nalona okuxoxwa
ngawo ngenhla. Ukuthola abantwana yigugu elikhulu kubantu futhi eligxile
ezimpandeni zenkolo yeSintu yokuqhubela phambili uzalo ukuze iSintu
singashabalali. Abantwana bayisibusiso esivela kuMvelinqangi. Isidalwa sakulo
mhlaba asikwazi ukuxhumana ngqo noMvelinqangi kepha kuba nezithunywa
ezedlulisa imiyalezo yabaphilayo, amadlozi. Ngakho-ke ukutholwa kwabantwana
kuncike ekuphathweni ngokuyikho kwamadlozi. Amadlozi amsingatha eselihlule
umntwana kuze kube uyakhula, uyagana I uyaganwa aze endele koyisemkhulu.
Kungalesi sizathu-ke kuqashelwa ngeso lokhozi amazinga okukhula komntwana
ngoba kunesazelo sokuthi ukuphunduleka kwabaphilayo ngandlela thize,
kungaletha umkhuhlane omubi kumntwana nongagcina ngokumdalela
izingqinamba ezingayiwa empilweni yakhe.
UKrige, (1936:81) uphawula kanje ngokukhula komntwana womZulu:
The development of the Zulu from childhood to
manhood or womanhood is not, as among
Europeans, one of gradual, almost imperceptible
change, but consists rather of a series of clearly
marked steps, each ofwhich brings with it increased
status and greater responsibilities.
Kuzophonswa ISO elibanzi ngezansi kulezi zigaba zokukhula komntwana
nokuphathwa kwemisebenzi yabadala ngenhlanzeko ekugcinweni kwalelo
nalelo banga.
45
3.2 Ukutholwa Kwabantwana
Abantwana bayizithelo eziwumvuzo wokuganana kwabantu. Kuyisibusiso
esikhulu ukutho/a umntwana, kuyisethembiso nenkomba yokuqhubela phambili
igama lomuzi. Ukungabatholi abantwana kuletha izingqinamba eziningi
ezimpi/weni zalabo abaganeneyo. Kulesi sikhathi sanamuhla, ukungabatholi
abantwana kunomthelela omkhulu ekukhuphukenikwezinga lezehlukaniso
kubantu abaNsundu. Abazama ukugwema izinkantolo zezehlukaniso, bakhetha
yona indlela yesithembu esifihliwe nayo enezinkinga ezingayiwa emindenini,
egcina iholele nasekufeni imbala. Esikhathini sanamuhla sekwande
imingcwabo yabaganene ngenxa yokufuna ukugqiba ihlazo lokungabatholi
abantwana ngokubafuna engxenye kanti sebegcobhoza koKalufakwa Iwezifo
ezibhubhisa isizwe muva nje.
Ngenxa yokubaluleka okungaka kokutholwa kwabantwana, kunezinto ezidinga
ukuqashelwa, ziphathiswe okwezikhali zamaNtungwa lapho umntwana
esetholakele nalapho esekhula edlula emabangeni ahlukene okukhula kwakhe.
Ukubeletha kowesifazane kuncikene nenkolelo yokuthi okulesi simo
akahlanzekile, ungcolile. Ziningi izinto okufanele azigweme nangaphambi kokuba
abelethe. NgesiZulu phaqa izibulo lizalelwa kubo. Libuya selenzelwe ngisho
imbeteko ekhayakonina. Lihlatshiswa ekhayakonina kuqala kuma liyohlatshiswa
kubo emva kwezinyanga,sekuwe ngisho inkaba. Uyise womntwana ozelwe
46
akanakuhlala ndlininye nomdlezane ngoba umdlezane usuke esethathwa
njengongcolile okufanele adlule kulesi sigaba, agezwe ngesiko lakhona.
UMbiti, (1975:90) uwubuka kanje umkhuba wokungcola ohambelana nokuzala
nokuhlanzwa komdlezane, uthi:
It is held in many parts ofthe continent that childbirth is in
some sense an impurity, which is then cleaned by rituals.
Umdlezane akaphumi endlini lapho ebelethele khona kuze kube kuwa 'inkaba
yomntwana, okuyothi ingawa bese esinda, esephuma-ke. Ukusinda ixhiba kusho
ukugudluka esimweni sokungcola nokungena enhlanzekweni. Insila yokungcola
kwasexhibeni iqashelwa kakhulu ngoba ngaya nje nezibi zexhibi kungabhubha
umuzi.
Yingakho-ke nje le nsila ingagqitshwa ngisho emini kodwa igqitshwa ebusuku
ngaba kubalekelwa abathakathi. Ngesikhathi esexhibeni umdlezane
nangesikhathi sakuphuma kwakhe, kuningi akugcinwaya njengakuthi nje:
Ngenkathi ebelethe uyayiqaqa inhloko lena kothi emva
kwezinyanga eziyisithupha esema umntwana, bese egaya
utshwala umfazi lowo. Kothi mhla buvovwaya athathe
ukhamba lube lunye emveni kokuba esethunge inhloko
entsha waphuca. Lalu khamba ulusa kawakwakhe belethe
umntwana Iowa embhincise ucu lobuhlalu abumhlaphe
okhalweni nasezihlakaleni.
(Msimang, 1975:51).
Abanye bathi yilana thuba leli lokuba uyise womntwana agane izibulo lakhe
akokuqala ngezakhe izandla, aphinde futhi amethe igama umntwana la. Uma
47
siphinda siphosa iso ngasokhalweni lokuqaqa nokuthunga kabusha inhloko,
iphuzu lenhlanzeko okuxoxwa ngalo lapha ligqama lithi bha. Ngesikhathi
engcolile, ngenxa yokubeletha, uyiqaqile inhloko, usethunga entsha ngoba
usedlulile ebangeni lokungcola kodwa usehlanzekile. Ukuphuca kwakhe kusho
ukungcwaba izinga lokungcola nokuwelela ebangeni elisha lenhlanzeko .
Ukuphuma kwakhe exhibeni sekusho ukuzalwa kabusha. Uphuma "nempilo
entsha", ubengene esikwa ngoba ekhulelwe kodwa usephuma usengunina
womntwana. Yizinga elisha leH angena kulo. Leli zinga limnikeza ukuhlonipheka
nesithunzi lapha emzini. Abaphilayo nabangasekho sebenaso isiqiniseko sokuthi
akudlalwanga ngezinkomo zomuzi kwayolandwa inyumba. Yingakho-ke nje
naye eseneqholo lokuthinta izimbiza zotshwala, ukudla kwamathongo ngoba
uhlanzekile manje. Ubengeke aHnge athinte okuncikene namadlozi, utshwala,
engcolile. Iphuzu lokuphuca lizolokhu livela engxoxweni elandelayo lapho
sekubhekwa amabanga okukhula kwabantwana.
Ngesikhathi umdlezane esexhibeni abelethele kulona, ubebonwa ngabesifazane
kuphela ngoba abesilisa bengelinge basondelane naye, Ngamafushane nje
abesilisa bebemzila ngenxa yokungcola. Ekuphumeni kwakhe akasazilwa
muntu. Uma sibuyela kumntwana, ngesikhathi esexhibeni, sithola ukuthi naye
ubelungiselelwa lesi sikhathi sokuphuma ngokushunqiselwa ngezinyamazane
ezinhlobonhlobo zokumqinisa, zimakhele nogazi, athandeke futhi ahlakaniphe.
Uma ubezwa bethi kumuntu "sengathi kaziphelelanga lapha", bekhomba
48
ngenkomba ekhanda, basuke bechaza khona ukuthi umuntu Iowa
akashunqiselwanga zonke izinyamazane, kukhona ezasala. Umuntu onjalo uba
nezinkomba zokungathi chi ekhanda
Emva komsebenzi wokugezwa ngezintelezi exhibeni nokushunqiselwa
ngezinyamazane, umntwana usuke esekulungele ukwenzelwa umsebenzi
omhlanganisa ngesilwane namadlozi akubo. Lokhu sikusho ngoba usuke
esehlanganisiwe nedlozi ngokushunqiselwa ngezinyamazane ezisuke zixutshwe
nensila yomzimba kayise. Yikho kanye lokhu okumhlanganisa namathongo
akubo.Okulandela lapha, sekuwukumhlanganisa nedlozi ngesilwane. Leli siko
lokumhlanganisa nabakubo libizwa ngokuthi isiko lembeleko.
3.3 Isiko Lembeleko
Isidingo-ngqangi sokugcinwa kwaleli siko wukuhlanganisa umntwana ozelwe
nabakubo abalele. Abalele bayanxuswa ngaleli siko ukuba bamsingathe
umntwana, bamkhulise futhi bamvikele nasezingozini eziningi ezingase zimehlele
njengoba ekhula nje. Ngaphezu kwalokhu, isiko leli ligcinelwa ukukhombisa
ukubonga kwabaphilayo kwabangasekho ngokwenza umlobokazi ukuba
abambe, baphinda bamsingathe kuso sonke isikhathi ezithwele kuze kube
uyabeletha ngempumelelo. Kubongwa ukutholwa komntwana, izibulo
labaganene uma kuse ngowokuqala. Kunxuswa kwabalele ukuba kuphinde
umansumpa kulabo abaganene, kungagcini ngalo otholakele kodwa bazale,
kwande umndeni. Kuyenzeka ngezizathu ezithile abaganene bazibule bagcine
49
ngaye uzinyobulala. Ngaphezu kwakho konke lokhu, kugcinwa isiko ukuze
umntwana aphile, ase athi chi nasekhanda ekukhuleni kwakhe. Kuyenzeka
ukuthi uma umntwana engagcinelwanga isiko lembeleko, kube nezithinzana
empilweni yakhe, omunye abe uhlupho olukhulu kubantu aphila nabo.
UNgcongo, (1996:29) ulifakazela kanje ngolwasemzini iphuzu elingenhla:
Unseemly behaviour by a child that is contrary to the
norms and values ofthe family as well as those of the
society is one ofthe major indicators that the imbeleko
ceremony must be done.
Isiko lembeleko leH Hbuye laziwe ngamanye amagama njengokuthi nje kuthiwe
isiko lokukhunga umntwana. Abasebenzisa leli gama lokukhunga bakususela
ekuthini uyise womntwana usuke emkhunga umntwana wakhe, emkhunga
ngembuzi noma ngobuhlalu obuhle amupha bona ngalolu suku. Umndeni nawo
uyamkhunga umntwana ngezipho eziningi. Umndeni wakoninalume wona
umkhunga ngezipho eziningi futhi ezinhlobonhlobo ngoba basuke sebemenzele
umntwana imbeleko koninalume, bebonga ukuthola kwendodakazi yabo
umntwana emzini. Noma ngabe kwenziwa ngaluphi uhlobo, kuyacaca ukuthi
isizathu sokwenziwa kwaJeli siko ukubeka umntwana ozelwe ezandJeni
zabaphansi.
UNgubane, (1997) ngokucashunwa nguNgcongo, (1996:12) uchaza athi :
Imbeleko: A goat, which is the first sacrifice offered
for a baby and which places it under the protection of
the lineage ancestors.
50
Ngezikhathi zakudala izwe lisabusa, uyise womntwana ubeyaye ahlabe inkomo
ikakhulukazi uma umntwana kungowokuqala, ebonga kwabalele ngezibulo lakhe.
Bekuyaye kuthi kubantwana abalandelayo bese kugcinwa isiko leli
ngokubahlabisa imbuzi umntwana ngomntwana ozelweyo. Ngenxa yokuguquka
kwesimo somnotho, sekuvame ikakhulukazi ukuhlatshwa kwembuzi ukugcina
leli siko namanye nje amasiko amaningi ayegcinwa ngokuhlatshwa kwenkomo
asegcinwa ngokuhlatshwa kwembuzi. Lokhu kuhlatshwa kwembuzi uma
kugcinwa leli siko sekuze kwalibangela ukuba libuye laziwe njengesiko lembuzi
yesiphandla.
Ezikhathini zakudala imbuzi lena yayihlatshwa ngaphambi kokuba umlobokazi
abelethe. Kwakuthi uma ngabe esebambile, ihlatshwe imbuzi lena, kwenzelwa
ukuthi isikhumba saVe sivunule umlobokazi ukufihla amabele nesisu ngesikhathi
ekhulelwe. Ngalesi sikhathi isikhumba lesi sibizwa ngokuthi isidiya, kuyoze
kuthiwe imbeleko uma umlobokazi esekhululekile ngoba sisuke sesenza
umsebenzi wokubeletha ingane emhlane. Uma kwenzekile ngeshwa elithile isisu
saphuphuma noma umntwana ezalwe engumbungu, eshonile, imbeleko lena
ibingalahlwa ngoba iyinsila yomlobokazi kanti nethemba lokuthi kusazotholakala
omunye umntwana kalilahlwa. Isaga esithi, "Akulahlwa mbeleko ngakufelwa"
siqhamuka kulesi senzo sokubambelela ethembeni lokuthola abanye abantwana
noma umndeni buphuciwe omunye.
5\
UBryant, (1949) ucashunwe nguNgcongo, (1996:12) kanje ngephuzu lembeleko:
In ancient times it is said that, normally a goat was
slaughtered for a woman immediately on
conceiving. Its skin was wom over the shoulders
to cover the breast and stomach throughout the
period of pregnancy. This pretty goat skin was
called the isidiya. After delivery the isidiya
became an imbeleko (a baby carrying skin) which
she later used to carry herbaby upon her back.
Ngaphezu kwalokhu ukugcinwa kwaleli siko, kuphinde kumhlanganise umntwana
ozelwe nozalo kanye nomphakathi azokhulela kuwo. Ukuhlangana kwamalunga
omndeni kanye nomphakathi kuvuselela izinsika zobuwona umphakathi,
kuphinde kudlulisele umyalezo kuyena umntwana Iowa ogcinelwa isiko namanye
asazogcinelwa wona ukuthi ukuphila komuntiJ kuncike ekwaziseni abantu bozalo
nomphakathi wonkana. Ukugcinwa kwamasiko afana naleli, kubumba isithombe
engqondweni yomuntu ukuthi nembala umuntu ngumuntu ngabantu. Kuletha
ithemba lokuthi naye umuntu Iowa kuyothi uma edlula kulo mhlaba, kukhona
abayosala bemkhumbula ngokumenzela imisebenzi efanelekile ukuze naye
ahlale ebabhekile njalo nje ngamehlo angale kwamfihlakalo yethuna.
Isiko lembeleko libuye laziwe ngelembuzi yesiphandla. Isiphandla sifakelwa
isizathu esisodwa VO. Osuke enzelwe umsebenzi usondezwa kwabakubo
abalele ukuba bamkhothe, basondele kuye. Lokhu kuwubufakazi bokuthi
umsebenzi Iowa ugcineke ngemfanelo. Umcwaningi useke wazihlupha kule
52
minyaka edluleukufuna iqiniso nesizathu sokufakwa kwesiphandla. Okokuqala
nje okutholakala ngokufakwa kwesiphandla yikuthi kukhona ukuvumelana
ngesizathu esingenhla sokuthi isiphandla sisondeza usingaye namadlozi akubo
ngokuba wona akhothe isiphandla leso. Nokho izimpendulo ziyehluka kakhulu
uma sekuziwa ephuzwini lokufakwa kwesiphandla ohlangothini Iwesandla esithile
ngusingaye. Okufike kwagqama kumcwaningi yilokhu:
Kukhona abafaka isiphandla esandleni sokunene, kuphinde kube khona Jabo
abasifaka kwesokhohlo. Ekubuzweni kwabantu abaningana ngokufakwa
kweziphandla ezandleni ezahlukene, kutholakala izimpendulo ezahlukene. Enye
ingxenye ithi isiphandla sifakwa esandleni sokunene uma uSlngaye
kungowesilisa, kanjalo kube esokhohlo uma kungowesifazane. Isizathu
salokhu,ukuthi isandla sabesilisa esokunene bese kuthi esokhohlo kube
ngesabesifazane. Ephawula ngohlangothi Iwesokhohlo nohlangothi
Iwesokunene uKhumalo,(1997:220) uthi:
Okuphawulekayo ukuthi uyise umbamba ngesandla
sobunxele esandleni sokudla umntanakhe uma
esemkhipha. Ngamanye amazwi, uyise womntwana
uba sesandleni sokunene somntwana ebese kuthi
umntwana abe kwesokhohlo sikayise Lokhu
kusagcwalisa khona ukuthi phela isandla sokunene
ngesesilili sabesilisa ngokoMdabu........ Umbamba
ngaso isandla sokhohlo okuyisandla saso isilili
sesifazane.
Uqhubeka athi: .
Okumqoka ukuthi umbambe esandJeni sokudJa umntanakhe.
Yisandla Jesi esineziphandla zomntwana zonke eziphatheJene
nalo mkhosi ngoba phela ngokoMdabu abesifazane basifaka
esandleni sokudla isiphandla. Lesi sandla sokudla sichazeka
kahle uma usihlobanisa nensonyama nomhlubulo wesokudla
ovele uyisitho somntwana njengoba ephuma nje.
Kuyacaca emaphuzwini angenhla ukuthi akukho ukuvumelana ngesandla
okufakwa kuso isiphandla. Iqembu lesibili labantu Iona lithi isiphandla sifakwa
esandleni sokunene uma umsebenzi wenziwe ngabasekhaya bomntwana lowo,
bese sifakwa esandleni sokhohlo uma kungumsebenzi wakoninalume
womntwana. Laba abangenhla bathi akukhathaleki noma ngabe umntwana
ngowesilisa noma ngowesifazane.
Omunye obuziwe obefake iziphandla ezandleni zozibili uphendule ngokuthi
uzifake zombili izandla ngoba nezimbuzi abenzelwe zona bezimbili. Ndlovu,
(2000). Okuhlupha du ngokubuza abantu ngezizathu zalokhu wukuthi bagcina
ngokuthi kwashiwo abadala ukuthi kufanele kube njalo. Akuqondakali kahle
nokho ukuthi sikhona yini isizathu sokufaka bonke abantwana bomnumzane
iziphandla kube kade kwenzelwe oyedwa umntwana umsebenzi. Ikakhulukazi
lokhu kuphikisana nokuyinkolelo yeningi lababuziwe ngokufakwa kwesiphandla
elivumelana ngokuthi isiphandla sisondeza abalele kulowo owenzelwe
umsebenzi.
Ukungena ephuzwini lokuthi yisona siphi isandla esingcono kunesinye esokudla
nesobunxele sizokushiya kulenga. Abalwela amalungelo abesibhuda ngike
54
ngibezwe bekhala ngokuthi kwakhona nje ukuthi babizwe ngabasekhohlo uma
sekuziwa ngasohlangothini Iwezandla abakunambithisisi kahle. Abadala
bayamkhuza umntwana uma kubonakala ukuthi ekukhuleni kwakhe uthanda
ukusebenzisa isandla sasokhohlo, size sibizwe lesi sandla ngokuthi isandla
semfene ukugcizelela ukuthi umuntu akufanele asisebenzise.
Ngaphandle kwesiphandla esihlanganisa abalele nomntwana owenzelwa
umsebenzi, inyongo yona isika ubhedu ekuhlanganiseni usingaye nabaphansi
ngoba abaphansi iyona ndawo abahlala kuyona esilwaneni uma sesikhonjiwe
ukuthi ngesabo somsebenzi. Isilwane esivunywe ngabaphansi ngomunwe
wabaphilayo siba nenyongo encane. Lokhu kuyinkomba yokuthi umsebenzi
uvunyiwe yibo. Kunobufakazi bokuthi abaphansi bangayiphuza baze bayiqede
inyongo leyo, sife isilwane uma sakhonjwa kodwa kwagcinwa sekuthalaliswa
nje,umsebenzi abathenjiswa wona wangagcinwa.
Umntwana owenzelwe umsebenzi uthelwa ngenyongo. Nakhona lapha
ekuthelweni kwenyongo, kuningi okutholakala ekubuzweni kwabantu,
esingezukugxila kukhona lapha. Ukuthelwa kwenyongo komntwana kuthi
kumhlanganisa nabakubo abalele kube futhi kuwuphawu lokumgeza ukungcola
kokuzalwa. Umntwana uthelwa ngenyongo, ichithwe emsamo, lokho
okusagcizelela iphuzu lokubaluleka kwenhlanzeko nomsamo.lnsila yakhe
ngesikhathi egezwa ngezintelezi ichithwa khona lapha emsamo. Usephinda
usehlanganiswa nabakubo ngenyongo echithwa khona futhi emsamo. Uhlanzwe
55
ngokuphelele manje ngoba sekuze kwatshelwa nabalele ngobulunga bakhe
bomndeni. Ugeziwe manje ukungcola kokuzalwa usehlangene nabomndeni
abasaphilayo nabangasekho.
Ukungena ezingeni elisha komntwana kufakazelwa wukugundwa kwakhe
ikhanda. Umntwana akaphuci ikhanda engakalubeki unyawo. Abadala bathi
kuyamkhinyabeza umntwana ukuphuca ikhanda ngaphansi kwaleli zinga abese
ethatha isikhathi eside anduba abeke unyawo. Kuyazisho-ke kanti ukuthi
ukuphuca lokhu kuwuphawu olubalulekile lokwedlula eZingeni elithile, ungena
kwelinye. Unina womntwana, uyaphuca kuqala, athunge inhlDkD entsha
ngaphambi kokuba asinde exhibeni, aphinde agaye utshwala bDmyeni.
Umntwana uma esenzelwa leli siko uyagundwa ukugcwalisa uphawu lokwedlula
ezingeni elithile, kungenwa kwelinye. Ukugunda ikhanda kuwuphawu
IDkungcwaba impilo endala ngethemba lokuzuza impilo entsha kulabD
abaphathele iSintu impilo ngesandla sDPhezukonke. Ingcwatshiwe impilD
yokungcola komntwana kwasekuzalweni, usengena empilweni yobumsulwa
bobuntwana. Bobabili nonina ngalolu suku banobumsulwa obubenza bakwazi
ukuhlangana nabantu.
UMbiti, (1975 : 92) ukuchaza kanje ukugunda ngolwasemzini, uthi ukugunda:
....... is a sign Dfpurification, separation and newness.
Amaphuzu angenhla ayakufakazela ukuhlanzeka okugijima emthanjeni yomZulu
kuze kuyokapakela emphefumulweni nasengqondweni yakhe. Kungaba
S6
ukungazicubungulisisi kahle izinto ukukholelwa wukuthi umntwana ozelwe uyoze
ame emsamo phambi koMfundisi ukuze asuswe isono sokuzalwa ngokwenyama
njengoba kushiwo emasontweni. AmaZulu anayo indlela ephelele nengasolisi
ndawo yokuhlanza umntwana. Nokho ngenxa yokuhlangana kwezizwe
nokushiyelana ngezinkolo zazo, sekuvamile ukuba nokugcinwa kwesiko
lembeleko kuxube izinkolo.
Ezinsukwini zanamuhla sekuvamise ukuba kuthi ngoLwesihlanu noma
ngoMgqibelo kugcinwe leli siko ngokwesiZulu kulandele ukuba ligcinwe
ngokobuKrestu ngeSonto. Ake sithi uma imbuzi ihlatshwe ngoMgqibelo, isuke
izolala ize iphekwe idliwe ngakusasa ngeSonto, emva kokuba sekugcinwe konke
okuhambelana nokuhlatshwa kwayo, okufana nokushiswa kwempepho
kuthethwa idlozi, wukuthelwa ngenyongo komntwana ekuseni nokufakwa kwakhe
isiphandla.
Emva kokuba umntwana esethelwe ngenyongo, uyabe esegqokiswa ezimhlophe
qwa bese kuyiwa esontweni lapho ezofika abhabhadiswe khona enkonzweni
enkulu impela ebizwa ngokuthi ngeyombhabhadiso:
The minister or priest pours water either with his
hand or from a shell, on the head of a child being
baptised and prays The water is a sign of real power
of transformation. Then the minister or priest makes
a sign of the cross with a forefinger on the childs
forehead. The cross is a sign ofdeliverance from sin by
Christ. In the imbeleko, the elders will pour bile on the
child to call the ancestors to lick the baby and look
after him well.
(Ngcongo, 1996 : 59).
57
Kuqedwa esontweni kUbuyelwe ekhaya lapho kufike kudliwe khona inyama
yembuzi yona lena ebihlatshelwe ukugcina isiko leSintu. Baqeda ukudla behlise
amaqatha embuzi ngotshwala besiZulu obugayelwe wona umsebenzi Iona.
Inyama yembuzi notshwala ayikhethi namakholwa amanye aba mdibi munye
nalaba abadlayo nakuba kwenye inkathi behlukaniswa ngezingqoko nezindlu la
bedlela khona.
Okubalulekile akuyikhona ukuqhathanisa isiko lembeleko nombhabhadiso lapha
kodwa uma sisika elilengayo nje ngalokhu kokubili, kuningi? okukhomba
ukuphindaphindeka kokusuke sekwenziwe. Isizathu sokuphindaphinda izinto
sibukeka silele khona ekunceliseni amawele ngezinkolo ezilandelwayo kamuva
nje. Esontweni laphaya amakholwa adla " umzimba aphuze negazi" lenkosi
uJesu owafa esiphambanweni.
Ekhaya amakholwa adla inyama yembuzi ehlise ngotshwala besiZulu. Kokubili
lokhu kwenzeka emva kokuba abadala sebebe ofakazi ngempela bokuthi
umntwana usehlanziwe. Esontweni uMfundisi uchela umntwana esiphongweni
ngamanzi, aphinde futhi umntwana ambeke uphawu Iwesiphambano esathwalwa
nguJesu ekubethelweni. Ekhaya laphaya umntwana uchelwa ngenyongo
ukuhlanzwa ukungcola kokuzalwa, aphinde futhi afakwe isiphandla okuyisona
esiwuphawu lokuthi nguye ngempela owenzelwe umsebenzi, amadlozi
akasondele kuye. Umntwana owenzelwe umsebenzi uphiwa izipho eZlnlngl.
NgokwesiZulu umntwana ozelwe uyakhungwa, ukhungwa ngezipho. Okunye
58
okukhomba ukufana ekwenzeni la masiko omabili, imbeleko nombhabhadiso,
wukuthi womabili ayisendlalelo sokugcinwa kwamanye amasiko okukhula
komuntu asuke esazolandela, njengoba sisazophonsa ISO elinzulu
ngasokholweni Iwawo amasiko lawo.
3.4 Isiko Lokuklekla I Ukuqhumbuza
Ukwedlula kwesiko lembeleko yomntwana kukhonga ukufika kwamabanga
amasha ekukhuleni kwakhe. Ukukhula komntwana kusho ukukhula ngomzimba
nokukhula ngokwengqondo. Ukulalela iziyalo zabantu abadala ngesinye
sezimiso ezingenakugudluka kalula nje noma ngabe izimo zokuphila kwabantu
sezigudluke kangakananLUkuhamba ngeziyalo zabadala kuhlumelelisa ulwazi
lomntwana ngezimiso zomphakathi umntwana akhula kuwona.
UMsimang, (1975: 211) uphawula ngezinto ezibaluleke isibili lapho kukhuliswa
umntwana. Okokuqala nje aphawula ngakho isimo senyanga nesikhathi
sokugcinwa kwesiko noma iliphi. Uthi imisebenzi yayigcinwa lapho inyanga
igcwele ngoba lokho kwakusho "ukuphelela kwendalo". Uphinde aphawule
ngokuhuqwa kwebomvu yilowo noma yilabo abathintene nomsebenzi Iowa
ogcinwayo. Uphawula ngokuthi ibomvu lalikhomba ukudlula kwelinye izinga
umuntu esengena kwelinye. Uphinde futhi aphawule ngephuzu lenhlanzeko
yezinyanga ezizokwengamela isiko lelo kanye nabantu abasondelene nalowo
mntwana okhuliswayo. Iphuzu lenhlanzeko lisho ukuzila izinto ezithize
njengocansi kwabaganene ukuze umsebenzi ube yimpumelelo. Ugcina
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ngokuphawula ngephuzu lokuqanjwa kwezibongo zalowo osedlule ebangeni
elithize.
Isiko elalidume kakhulu ngezikhathi zokubusa kweNkosi uShaka kwaZulu kwabe
kuwukuklekla izindlebe zabantwana abase bethe thuthu ngokukhula. Leli siko
lokuklekla impumelelo yalo yayincike ikakhulukazi ephuzwini lenhlanzeko kulowo
olisingethe nakulabo abaxhumene nomkleklwa. Ukuklekla khona kuwuphawu
lokuthi umntwana usengene ebangeni lokuthi uma etshelwa ngezimiso zempilo
alalele futhi azwisise lokho okushiwoyo ngabadala kunaye.
Efakazela leli phuzu uKrige. (1936 : 85) uthi:
The piercing of the ears marks the first step from
childhood to adulthood, and though it is not a very
important step, it nevertheless brings the child a
higher status, for it is said that he is now able to hear
and understand and therefore his ears have been
opened in order that he may hear well.
Ukuklekla lokhu kwakungenziwa yinoma ngubani nje kodwa kwakunezinyanga
ezazikufundele ukwenza lokho. Ngaphandle kolwazi lokugcina isiko leli
kwakubaluleke isibili ukuqikelela iphuzu lenhlanzeko. Isizathu salokhu wukuthi
kwakunenkolelo yokuthi uma ngabe kukhona othintene naleli siko kanti yena
akahlanzekile. izimbobo zezindlebe zabantwana ziyabhibha. Inhlanzeko lena
yayingabhekene nenyanga kuphela yona ezothinta izindlebe zabantwana kepha
ngisho nabazali babantwana bonke abakleklwayo. Kwakufanele baqaphele
iphuzu lenhlanzeko. Ngoyedwa nje ongcolile ekwenzeni leli siko. angalimaza
abantwana abaningi ngesenzo le50.
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U De Jager, (1971 :71) uthi ngolwasemzini:
Ritual impurity or sin is considered a kind of curse which
contaminates those who come into contact with the sinner.
Kwakuvamisile ngezikhathi zakudala ukuba leli siko ligcinwe ngokuhlanganyela
ngontanga besigodi nesigodi. Abantwana babebuthelwa ndawonye emzini
wend una yesigodi, baklekle kanye kanye. Ukuhlanganyela okunje kwabantwana
abantanga yinye kusachamusela iphuzu lokwazisana njengabafowabo
nodadewabo. Uzwa kuthiwa kwaZulu" induk'enhle igawulwa ezizweni" nje ngoba
kakadeni uma abantwana bekhula ndawonye njengabafowabo nodadewabo,
kwakuJukhuni ukuba babuye bajikelane baqomisane bodwa. Kukhula
ukwazisana nokuzwelana kubantwana bomphakathi owodwa. Masiphawule
nokho ukuthi kwakungeve kunqatshiwe ukuthi abanakuqomisana bebodwa uma
bengahlobene.
Singaphawula futhi ukuthi ukuklekla kontanga ndawonye kwakungewona
umgabagonsi kepha ofuna ukuzigcinela yena ngokomndeni wakhe leli siko
wayenalo ilungelo lokwenza njalo. Kwakuba nesasasa nokho ukuhlanganyela
ndawonye kontanga, kugcinwa leli siko. Ukuqikelela ukuthi iphuzu lenhlanzeko
liphakanyiselwe phezulu, kwakuthi noma ngabe abantwana sebeqedile
ukukleklwa, kwabuswa kwanjeya kodwa bangasheshi babuyele emakhaya ngoba
kwakunenkolelo yokuthi kungenzeka bathi bangabuyela ekhaya izilonda
zisemanzi, bahlangabezane nabantu abangahlanzekile ngokwesiko leli ekade
ligcinwa. Inyanga ekleklayo noma umuntu Iowa onekhono lokuklekla
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wayengalindeli nkokhelo ngokugcina isiko lelo kepha wayehlanganyela nabantu
ekubuseni ngenyama notshwala.
Uma siphonsa iso okhalweni lokugcinwa kwaleli siko ezikhathini zanamuhla,
sithola ukuthi lisagcinwa kodwa ukugcinwa kwalo kwehluke kakhulu kulokhu
okuxoxwe ngakho ngenhla.lmvamisa esikhathini samanje akusaqhumbuselwa
ukuvula izindlebe zabantwana ukuba bezwe iziyalo zabadala kodwa
sebeqhumbuzela ukuhloba ngamacici afakwayo. Ukuhloba lokhu yikhona
osekudale ukuba kube yisiko eseligcinelwa amantombazane
ikakhulukazi.Ukuhlanganyela kontanga ngaphandle kokwehlukanisa ngobulili
akusekho mpela mpela. Iphuzu lenhlanzeko selilahlwe ngaphandle kuhle
kwenyongo yenyathi. Kulezi zinsuku sekujwayelekile nje ukuthi ubone umntwana
esancela kunina esechambuzile. Uchambuze edolobheni eliseduze ngemishini
ethize yakobelungu. Ngike ngizwe kuthiwa kuyaqhumbuzwa futhi nalapho
kulungiswa khona izinwele emadolobheni. Uma ngabe uhamba emigwaqeni
yedolobha muva nje uthola sekwagcwala amathende agudle imigwaqo okuvame
ukuba abanikazi bawo kube abokufika kuleli. Kwalani khona ukuba ezakithi
zingene nave umntwana esamanzi te phansi kwalo ithende lelo, ziyaphuma
lapho sekugezelwene nezindlebe zomntwana. Ubuya ekhaya nje, unina
womntwana, umthwalo wokugcinwa kwaleli siko usewethule emahlombe kayise
womntwana kanye nomndeni wonkana. Akusekho siphohlohlwana
esisazohlatshelwa umntwana ukubonga ukufika ezingeni lokuqhumbuza ngoba
kade emqhumbuzile.
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Uma sekwenzeka kanje ukubika isigaba esingaka kuyise womntwana ngunina
akusekho nhlobo. Ukuqikelelwa kwephuzu lenhlanzeko abakhwekazi. Kuyiqiniso
ukuthi kungaba kuningi okunomthelela esenzweni esinje. Kuyiqiniso futhi ukuthi
njengoba kUkuningi okudala isenzo esinje, kuningi futhi nokuyimiphumela
yokweqisa amehlo nje kuleli siko. Ukubongwa kwedlozi ngokusingatha
umntwana kuze kube ufika ezingeni lokuqhumbuza sekufuqelwe kude le uma
sekuhanjwa ngalolu nyawo.
Kwenye inkathi uthola ukuthi akuqhunjuziwe izindlebe kuphela nekhala
lomntwana alisindi, kwabanye libuya Iimbobombobo. Isizathu kuseyiso leso
sokwenza umntwana intombi esanuka ubisi. Abanamuhla abantwana bavuthwa
befika kulo mhlaba ngayo le mikhuba. Abantwana babafana nabo benziwa
okufanayo kodwa bona kusengconywana kubo ngoba ngijwayele ukubona
bebhobose indlebe eyodwa kuphela. Kunobufakazi bokuthi kuncane lokhu
kwezindlebe namakhala kuthiwa nezinkaba azisindi ekubhotshosweni muva nje.
Sengiyaye ngibone nakumabonakude kubhobozwe nangenhla kwamehlo,
emashiyeni impela, kulenga amacici entsheni. Kukude la iSintu siya khona
nanka amehlo ephahle umbombo. Iyocelwa ivuthiwe.
Ukugudluzwa kwamasiko esintu eziko kuhle komceko wona osuke ubanga
intuthu exhibeni, kudalela iSintu izinkinga ezingayiwa. Kuzophonswa iso elibanzi
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ngasokhalweni Iwezingqinamba ezidalwa ukugudluka kweSintu ezimpandeni
zaso ezahlukweni ezilama lesi.
3.5. Isigaba sokuthomba kwabantwana
3.5.1.Ukuthomba Komfana
Uma umfana ephuphe isalukazi, uvuka ekuseni ngovivi akhiphe izinkomo zakubo
nezomakhelwane, ashaye utshani angaziwa nalapho eshone ngakhona.Kuthi
uma kuvukwa kutholakala ukuthi izinkomo kazikho, kuthunywa abafana labo
abasuke besanda kuthomba ukuba bayofuna umthombi lowo.Umthombi
kuyenzeka afunwe usuku lonke engatholakali.Ukungatholakali kwakhe kalula
kumenza iqhawe kulabo abamfunayo.
Umthombi uqeda angakhipha izinkomo abeseya emfuleni ogelezayo, afike
ahlambe kuwona. Ukungena kwakhe emfuleni ogelezayo kumenza ahlanzeke
kulokhu kungcola azithola esengena kukhona.lsigaba sokuqala lesi sokuzihlanza
emfuleni. Ekuphethweni kwawo wonke umsebenzi wokuhlanzwa kwakhe,
usazobuyela khona futhi emfuleni ukuphelelisa inhlanzeko ehambelana naleli
siko lokuthombiswa. Ukukhipha kwakhe izinkomo nokungena kwakhe emfuleni
okokuqala kuwuphawu lokukhulela imveJo. Impilo yomfana, ikakhulukazi, incike
emvelweni. Kufanele azi ngezinhlobo zezilwane ezidliwayo nezingadliwa.
Kufanele azi ngezinhlobo zemithi egawulwayo nengagawulwa. Konke lokhu,
nokunye okuningi, ukufunda ekwaluseni. Ngakho-ke kuthi mzuku ephuphe
isalukazi abuyele emvelweni ukuze kube iyona emfukamelayo ukuze azalwe
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kabusha ngokwemvelo ayingxenye yayo. Ngesikhathi esesizalweni sikanina
wayefukanyelwe emanzini. Yingakho engena emfuleni njengophawu Iwempilo
entsha elethwa ngamanzi. Unina walethwa ngezinkomo emzini kayise yingakho
nave ekhipha izinkomo ukuze abuye nazo ukuba zimnike impilo entsha.
Ukubuya nezinkomo kusho ukuqala komsebenzi wokugezwa kwakhe
nokungeniswa ebangeni elisha lobunsizwa.
Okokuqala nje uthi uma ngabe efika nezinkomo angangeni ngaphakathi
egcekeni kodwa ame esangweni lapho elungiselwa khona izintelezi
namakhubalo ukuze angene ngaphakathi esengohlanzekile nakuba kusekuningi
okunye okusazogcinwa. Uyise womfana umhlangabeza khona esangweni
nomkhonto, ukumkhombisa ukwamukelwa kwakhe esigabeni esisha sobunsizwa.
Uchelwa ngezintelezi, angeniswe esibayeni. Izintelezi achelwa ngazo ziphathwa
ngobunono ngumuntu ohlanzekile okungaba yinyanga noma nguyena uyise
womfana yinqobo nje uma ehlanzekile.
Ukusuka esangweni umfana ungeniswa esibayeni esiyithempeli lomndeni lapho
ezodlela khona izintelezi namakhubalo. Uyakhulekelwa kuleli thempeli,
uhlanganiswa nabakubo. Uncindiswa imithi emqinisayo lap ha esibayeni.
Uhlatshelwa imbuzi yokuqala emfaka emgonqweni. Umcimbi ungaqala ngayo le
mbuzi noma ulinde uma ngabe bebungekho utshwala obebugayiwe.
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3.5.1.1 Umthombi Emgonqweni
Umfana ungeniswa endlukulu okuyiyona ndlu ethenjiwe ngenhlanzeko yayo.
Ugonqa emsamo wale ndlu. Useke wahlanganiswa nomsamo izikhathi ezimbili
ngaphambi kwalesi, ezelwe nangesikhathi sembeleko. Nokho singaphawula
ukuthi ukuhlala kwakhe emsamo esebhekile kungokokuqala futhi okokugcina.
Ukubaluleka komsamo kungaphezu kokuchaza ikakhulukazi njengoba esekleklile
nje, useyakwazi ukubona izinto nokulalela iziyalo zabadala. Akuzona kuphela
iziyalo zabadala azozamukela lapha emsamo kepha ukuyalwa kwakhe emsamo
kusho ukuyalwa kwakhe ngabangasekho ngomlomo wabaphilayo. Ukuhlala
kwakhe emsamo esebhekile kumenza aqonde ukubaluleka kwezinga angena
kulona nobungozi balo. Ukucelelwa kwakhe esibayeni, ubecelelwa impilo
nakumabanga amanye alama leli akulo. Usengene emgonqweni manje. Uma
kunesidingo sokuphuma emgonqweni, kufanele agubuzele ukuze angabonwa
ngabantu, ikakhulukazi abesifazane. Isizathu salokho wukuthi iphuzu
lenhlanzeko yilona eliphakanyiselwe phezulu njengoba kugcinwa leli siko nje
ngakho-ke akufanele ahlangane nabantu abangcolile.
Laphaya emgonqweni umfana ufana nongena esikoleni seziyalo. Asikho esinye
isikhathi sokuyalwa komfana esedlula leso lapho umfana esemgonqweni.
Uphuma emgonqweni evuthwe tobo ngasephuzwini lokuziphatha. Ufundiswa
yizingqwele indlela yokuziphatha lapho ehlangana nentombi emqomile. Iphuzu
lenhlanzeko yilona elishaya amakhanda amanye ngoba ukungcolisa kwakhe
igama lomuzi kusho uKuzibulala yena nomuzi kayise. Liyaziswa igama lomuzi.
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Umfana ukhula azi ukuthi kufanele aliphakamise igama likayise nomuzi wakubo
ngezenzo zakhe ezinhle.
Kuthi kungalunga utshwala obugayiwe, kuhlatshwe enye futhi imbuzi, kwenziwe
umcimbi wokumkhipha emgonqweni. Singaphawula nokho ukuthi ziningi
izimbuzi ebezidliwa ngesikhathi umfana egonqile, empeleni kuhlatshwa kusuka
mzukwane ekhiphe izinkomo kuze kube uyakhishwa emgonqweni. Elinye iphuzu
elibalulekile ngazo wukuthi ukulungiswa nokwabiwa kwazo akuthintwa ngumuntu
ongcolile. Ukudla okudliwa ngumthombi, obuye aziwe ngelikamakoti, kuthintwa
yisalukazi sona esingasayigezeli inyanga noma kube yingane yasekhaya
engakathombi. Konke lokhu kusagcizelela Iona iphuzu lenhlanzeko ephathelene
naleli siko.
3.5.1.2. Ukuphuma Emgonqweni
Ekuseni ngovivi ngosuku lokugcina umfana usuka aye kogeza emfuleni
ogelezayo ephelezelwa ngontanga yakhe. Ukungena kwakhe emfuleni kusho
ukushiya ibanga loku-"khulelwa yimveJo", azalwe kabusha. Ukugcwalisa
ngempela ukuthi uzelwe kabusha, ontanga yakhe bametha igama elisha. Lokhu
kufana nenhlanzeko yokukhishwa exhibeni elandelwe wukwethiwa igama
nguYlse Ngakho-ke usenamagama amabili manje, elikayise lobuntwana
nelontanga, lobunsizwa. Leli gama lobunsizwa yilona abizwa ngalo ngontanga
yakhe bese kuthi elikayise lihlonishwe.
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Ngesikhathi abafana besemfuleni, indlu akade egonqele kuyona isindwa
ngobulongwe bese kuthi zonke izibi eziwukungcola komthombi zishiswe. Izibi
lezi zibandakanya nokugundwa kwezinwele okwenziwe ekuseni ngovivi
esibayeni ukuze bayabuya emfuleni konke ukungcola sekushisiwe yisalukazi.
Kusindwa nendlunkulu lapho umsebenzi uzophethelwa khona. Kuthi lapho
esebuya emfuleni umthombi, uylse abese emvunulisa ngemvunulo entsha
emfaka abangeni elisha lobunsizwa.
Emva kwalokhu:
Sekuzongena uyise ayiphothule ngesiphohlohlwana
sembuzi kubuswe kwehlukanwe. Useyinsizwa-ke umfo
kabani, usezokweshela aqonywe.
(Msimang, 1975:221).
Konke njalo lokhu okungenhla kusakhomba khona ukubonga emadlozini
ukuzalwa kabusha kwendodana yakhe njengoba isingena ezingeni elibaluleke
isibili ekukhuleni kwayo. Emva kwakho konke lokhu kuyabuswa, kudliwe inyama,
kuphuzwe utshwala, kukikizwe kube njeyaya.
3.5.2. Ukuthomba Kwentombazane
Intombazane nayo ifikelwa isikhathi sokuthomba njengaye umfana. Umahluko
ekuthombeni kwalaba bantwana iwona ozogqanyiswa kule ngxoxo. Nokho
kuningi okunye okufanayo ekuthombeni kwabo. Kuvamise ukuba isikhathi
sokuthomba kwentombazane sibikezelwe ukuphuma kwezilinga. Izilinga
akuwona amabele angempela njengoba negama lizisho nje. Uma kuhluma lokhu
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esifubeni sentombazane, kubikelwa isalukazi ngalo mkhuba. Isalukazi sithatha
umshanelo siwashaye amabele-mbumbulu lawa sithetha, ngempela ashabalale.
Sekothi emva kwalokho bese intombazane isihlosa, sekuphuma amabele
angempela. Kungalesi sikhathi lapho amaqhikiza ayaye aqwashise khona
intombazane leyo ngephuzu lokuthelwa ngamanzi nokuthi osuke ehlelwe yilesi
siga wenze njani.
Intombazane ithi ingathelwa ngamanzi bese ibaleka iyocasha. Kuyaye bese
kuhlatshwa umkhosi kumantombazane angontanga
wave futhi
nangomakhelwane ngomhlola owehlile ukuze eze azogonqisa untanga yawo.
Umgonqo ulungiswa ngendlela yokuba abangenayo kule ndlu bangakwazi
ukubona umthombi. Empeleni abantu abangafanele ukumbona, abafana.
Umthombi kanye nontanga yakhe bahuqa ibomvu njengoba bengena
emgonqweni nje. Ibomvu leli vVuphawu lokwedlula ebangeni elithile umuntu
edlulela kwelinye. Ngaphandle kwalokhu, liwuphawu lokuzila ikakhulukazi
okuhambelana nokwedlula ebangeni elinye, kudlulelwa kwelinye.
UKhumalo, (1977:154) uthi:
Kunobufakazi bokuthi umcaka uthintene nabaphansi
njengebomvu. Ibomvu Iona linamandla ngoba /ithinta
ikakhulukazi ukuhlonipha okhalweni lokuzila.
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3.5.2.1. Intombi Emgonqweni
Umthombi ungeniswa ngembuzi emgonqweni okuyiyona eqala wonke umcimbi
ozogclnwa. Yendlalela eziningi izimbuzi ezisazohlatshwa njengoba intombi
ingena emgonqweni. Emgonqweni lapha umthombi welulekwa kabanzi
ngomzimba wakhe nesigaba asengene kusona. Miningi imidlalo kamacashefana
ekade idlalwa nabafana ngaphambi kwalesi sigaba kodwa sekufanele umthombi
umzimba wakhe awuhloniphe ngaphezu kokuba kade enza phambilini. Uyalwa
alulekwe ngokusoma okuyikona okudla ubhedu kwintombi esuke
ingakalotsholwa. Intombi iyalwa ukuba iqaphele insila yayo ukuba ingabi
wuvanzi nje ngoba yinto yokuhlonishwa ingabonwa yinoma ngubani. Iyalwa
ukuba i1iphakamisele phezulu igama lomuzi kayise ngokuhlonipha
nangentobeko. Iyalwa ukuba iziphathe kahle ize iyogana iseyintombi ephelele,
intombi nto. Iphekwa ngobhojwana ngamaqhikiza nezalukazi, omakadebona
ngoba uma ingavuthwanga yathi tobo kulo bhojwana, ukulumela nobuluhlaza
bayo buyobuzwa kubona.
Isikhathi sokuhlala emgonqwenl siba side ngangokuthanda kukayise
wentombazane ngoba ukuhlala emgonqweni kusho ukuhlatshwa kwezimbuzi
ezizodliwa ontanga ngesikhathi behlalise umthombi lowo. Ngosuku olwelama
olokuphuma emgonqweni uyise womthombi ungena emgonqweni aZlse
indodakazi yakhe ngembuzi azoyihlabisa yona ukuyikhipha emgonqweni. Elinye
igama elejwayeleke ngayo le mbuzi kuthiwa imbuzi yamasi. Lokhu kususelwa
ekuthini emva kwalesi sigaba sokungcola nokuba ntekenteke, intombazane
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isingawadla amasi ekade iwazila. Amasi, utshwala nenyama ukudla kwamadlozi.
Ongcolile akanakuthintana nalokhu kudla ngaphambi kokuba ahlanzwe
ngokwesiko.
3.5.2.2 Ukuphuma Emgonqweni
Ukuphuma emgonqweni kusho ukuvuka ekuseni kuseluvivi kwamantomazane
ahambe aye kogeza emfuleni. Ukubaluleka kophawu Iwamanzi nokuphuca
ikhanda akusadingi kugcizelelwa. Okwenzekayo kuyofana nalokho
osekuchaziwe ngakho, njengokusinda endlini lapho kade kugonqelwe khona.
Iphuzu elinokugcizelelwa lapha yilelo lokuthi nakuba insila yomuntu ibalulekile
ukuba ilondolozwe kubathakathi ngokuba ishiswe ukuze bangayitholi kodwa
insila yentombazane yona yedlulele. Intombazane ayinakulungelwa yilutho
empilweni yayo uma abathakathi bengase bathole insila yokugezela inyanga
yayo. Iyalwa kakhulu intombazane ngaleli phuzu. Elinye iphuzu elelama leli
yilelo lokuthi kufanele ihlale ihlanzekile emva kwalesi sigaba ukuze ingabi
nomsanka ngoba umsanka ubalekisa izesheli, umendo bese uhambela kude
nayo kanti umendo isona sicongo sempilo yentombazane.
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ISAHLUKO SESINE
4.0 INHLANZEKO NAMABANGA ESIKO LOMEMULO
4.1 Isingeniso
Siphendula amehlo siwaphonsa okhalweni lokukhuliswa komntwana
wentombazane ngokugcinelwa isiko lomemulo. Sizogxila ephuzwini lokubaluleka
kwawo kanye nokokuqikelelwa uma kugcinwa isiko lomemulo. Okokuqala nje
okudinga ukugcizelelwa ngokugcinwa kwaleli siko yisizathu sokugcinwa kwalo,
okuwukubonga ubumsulwa bentombi eyenzelwa umemulo. Ubumsulwa bayo
buncike ekuziphatheni kwayo ngenkathi ikhula kumabanga intombi esidlule
kuwo. Ubumsulwa lobu yisona sinongo esingugo nesimakha aso athaphuka
izimbali zewozawoza esidonsela intombi emendweni. Ngenxa yongqambothi
Iwaleli phunga, uZulu wakuthangi ubekuphathisa okwezikhali zamaNtungwa
ukuweliswa komntwana wentombazane kusuka ebuntwaneni, kudlula ku/eli zinga
kuze kube uyogana.
Intombazane ikhula ngaphansi kwesandla somthetho kwaZulu. Ikhaya nekhaya
Iinentombi okuthi ngokobukhosazane bayo ithwaliswe umsebenzi wokuqapha
ukunyathe/a kwezintombi zekhaya le/o. Umafungwase wekhaya nguyena ngqo
shishilizi, iqhikiza phela, lazo zonke izintombi zomndeni. Umsebenzi weqhikiza
ukubhekela ngeso lokhozi izinzalabantu zekhaya, okungomame nezalukazi,
ukuthi ngakube izintombi zomndeni ziziphethe ngendlela yesiko yini noma qha.
Izinzalabantu zona ziyiso lomnumzane wekhaya okunguyena nsika yomuzi.
Umnumzane wekhaya vena uyiso labaphansi ngoba nave umuzi akuyiwona
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owakhe, uwuphethe ngesandla sawoyisemkhulu. Kungalesi sizathu ubumsulwa
bentombi bungapheleli kwabo nje kuphela kepha kugcina kuyinto yomphakathi
wonke.
U-Oosthuizen, (1971) ucashunwe ku De Jager, (1971 :72) kanje ngephuzu
elingenhla:
Undisturbed purity and virginity was held in high esteem
in traditional African society. Divorce was most difficult,
and when it happened a person forfeited the benefits of
the cultic community.
Ukubaluleka kobumsulwa bentombi kufakazelwa wukusabalala kwezinhlaka
zomphakathi ezithintwayo lapho kuzogcinwa leli siko. Konke lokho kusakhomba
khona ukuthi umemulo yilona banga eliyisicongo nelibongwa ngesiko
ekuziphatheni kahle kwentombi. Ukuhlanzeka komphefumulo nomzimba
wentombi, ukuhlanzeka komndeni nomphakathi wonkana ngesizathu sokugcinwa
kwaleli siko, kulanywa wukubongwa ngezilwane ezihlatshelwa abangasekho,
bebikelwa ngaleli phunga elimnandi elihogelwa yisizwe sonkana ngomntwana
wabo. Kubikwa kwabangasekho ngezinga intombi esifinyelele kulona.
Kubongwa isandla sabo esifudumele ekuyisingatheni, ngaphezu kwakho konke,
kubongwa yona qobo ngesenzo sayo esincomekayo sokwazisa isitsha sikayise:
The traditional and fundamental reason for the performance
ofthis ceremony was to thank the young woman for having
behaved herselfin a morally appropriate manner, that is, by
not indulging in pre-marital sexual intercourse which not only
dehumanises herbut also soils the good name ofthe family.
(Blose, 1998:18).
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4.2 Ukubikwa komsebenzi namalungiselelo omndeni
Kubaluleke isibili ukuthi amalungiselelo okugcinwa kwalo msebenzi asingathwe
ngobunono obukhulu ngenxa yephuzu lobumsulwa bentombi okuyiyonanto
egcizelelwayo kulo msebenzi. Okokuqala nje, ukunqunywa kosuku lokugcinwa
kwalo mcimbi kulele ekwanelisekeni kwamalunga omndeni ekuthintweni kwawo
ngokufaneleka kwentombi ukuba igcinelwe leli siko. Unina wentombi nguyena
mxhumanisi phakathi kwentombi noyise. Ukufaneleka kwentombi ukuba
igcinelwe leli siko kufakazelwa ngamaqhikiza okuyiwona akade epheke leli
'bhodwe'. Ukuvuthwa nokungavuthwa kwalo kubuzwa kuwona. Leli zinga
libalulekile isibili ngoba yizinga leli elilungisela ukuba ibhodwe leli Iiyophakwa
engxenye.
UKhumalo, (1997:22) uphawula kanje ngaleli bhodwe:
Unina uyifaka kulo bhojwana nje, kungoba uyazi ukuthi
nakho kuyena. Phela ibhodwe ebeliphekwe nguyena
lapha ekhaya, sekufike esikhathini sokuba liyophakwa
engxenye, kuzwakale ukuthi Iivuthiwe yini? Uma ebepheke
into elumelayo, isiyolumela engxenye. Uma ebepheke
ameva amakhakhasi nemibabane, isikhakhela, ibabele
abasengxenye manje. Uma ebepheke izibozi nezibhucu
zengcuba egxaza amanzi, siyokhethelwa emlonyeni
engxenye.
Kungesizathu esingenhla-ke kufanele ukuba unina wentombazane alusingathe
ngobunono udaba olufuze lolu azolwethula kuyise wentombazane. Ubikela uyise
ngokufaneleka kwentombi ukwemuliswa. Emva kokuphenyisisa kukayise
wentombi, ngenhloso yokwaneliseka ngokufaneleka kwentombi yakwakhe
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ukwemuliswa, UYlse wentombi uyabe eselwedlulisela emndenini udaba 1010.
Ukubikelwa kozalo nomndeni wonke nakho kuphathwa ngesinono esingahlalwa
mpukane. Uyalwazi uzalo Iwakubo ngezindlu nokubaluleka kwazo. Uzolandela
inqubo yalapha ekhaya ukwazisa abomndeni ngodaba olubaluleke njengalolu.
Akesabi lutho uyise wentombi ngoba akangabazi ngobumsulwa bentombi yakhe.
Iphuma esikoleni samaqhikiza, ivuthwe lushu ngasephuzwini lokuziphatha
ngendlela. Besiwenza ngokwethembeka umsebenzi waso lesi sikole
samaqhikiza sayizolo. Konakale ngokufika kwesikole sanamuhla, okuthe
ngokufika kwaso, bakhwixa imikhono omame, bakha imikhanya bethi isikole ndini
siza nempuGuko kanti empuGukweni leyo kulele nembubhiso.
UBlose, (1991:58) uphawula kanje ngalesi sikole:
Traditionally the behaviour of girls was monitored by the
senior girls and also the mothers ofthe clan. Since the
inception of formal education this task theoretically fell
into the hands of teachers. Teachers were, and still are,
supposed to instil into the young minds not only the book
knowledge, but also the correct behaviour expected from
children. Seemingly the school fails to accomplish this
task Girls generally, lack direction as to how they
should preserve their virginity because the 'traditional school'
has waned out.
Umcimbi Iona ubugcinelwa kuphela intombi nto hhayi igqabulambeleko njengoba
sekwenziwa kulezi zikhathi zanamuhla. Indlela yokuvunula ngosuku 1010 ibizisho
yona ngoba konke obekwenzeka bekunophawu lobumsulwa bukasingaye. Emva
kokuba udaba selumunyungwe ngokwanele wumndeni futhi wonke amalunga
omndeni aneliswa izinqumo zomndeni, udaba selungadluliselwa emphakathini.
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Nakhona futhi lapho, indlela oludluliswa ngayo isakhomba khona enhlanzekweni
ekuphathweni kwemisebenzi yabadala wuZulu wakuthangi.
4.3 Ukubikelwa komphakathi
Udaba Iwedlulela emphakathini emva kokuba sekuboniswene ngosuku lomcimbi
lowo. Lwedlulela emphakathini ngokwezikhundla zawo. Kuzobikelwa induna
yesigodi kuqala ukuze ilwedlulisele komkhulu ukuze babe khona ngosuku
lomcimbi lowo. Ukuba khona kwenkosi nenduna emcimbini kumachopho mabili;
ikhona njengelungu lomphakathi, inhloko yesizwe nesigodi, elizofakazisa
ubuqiniso bokufaneleka kokugcinwa kwaleli siko endaweni yayo. Ikhona futhi
ukuzoqapha uthuthuva olungabheduka ngosuku 1010 ukuze ikwazi ukwethula
umbiko ogcwele enkosini uma ingaphumelelanga. Kungabheduka eyothuli
IweziChwe ngosuku 1010 ikakhulukazi uma izinto ezinjengokuqiniswa komuzi
ngezintelezi zingaqashelwanga. Ukubikela induna kusho ukubikela inkosi yona
okungenzeka ingakwazi ukubakhona emcimbini Iowa ngenxa yokuxineka. Inkosi
ingakhipha iphoyisa lava ukuba liyoba yiso lava uma induna ingeyukuphumelela
ukuba khona emcimbini.
Ukubikwa komsebenzi enduneni, ngenhloso yokuthi idlulisele enkosini
kuhambisana nokubikwa komsebenzi enyangeni yekhaya ukuze inikwe isikhathi
esanele sokuba iyofuna izintelezi eziqinile zokubamba amabutho,
angabhuqabhuqani esigcawini ngemikhonto kuxabane ubendle umsebenzi
wobunono uphenduke ubunuku ngokuphalala kwegazi. Buyenzeka ubunuku
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obufana nalobu uma lingaqashelwanga leli phuzu, amabutho anephuzane
ngejozi esigcawini, kuchitheke uphoko, isiminya.
UBlose, (1998:19) uthi:
Ritual performances re-actualise past events. These
events could enact the origins and history in the minds
ofthe people. On the day the performers may be so
ovetwhelmed with excitement and emotion that war could
easily erupt.
Inyanga yekhaya ibizelwa isizathu sokuqinisa intombi eyemulayo nomndeni.
Kunenkolelo yokuthi ngalesi sikhathi intombi le namalunga omndeni wonke
antekenteke ngakho badinga ukuqiniswa ngezintelezi namakhubalo ukuze
bangangenwa yimithi yabasokoci abanomona ngalo mcimbi ozogcinwa ekhaya.
Ingafa nokufa intombi, lungakafiki nosuku 1010 uma kungaqashelwanga.
Ukudlula ezingeni elithile ungena kwelinye, kunomthelela wokuba lula
kukasingaye nakulabo athintene nabo. Kakadeni ungena ebangeni lobuntwana,
usezozalwa kabusha ezingeni lobudala.
4.4 Ukuthintwa kwabaphansi ngomsebenzi
Abangasekho babambe iqhaza elibaluluke isibili ekuphathweni kwaleli siko.
Ngaphandle kokuthintwa kwabo ukuba babe yingxenye yalo msebenzi,
ukugcinwa kwawo kungafana nokusinisa amahleza isiminya. Ukuthintwa
kwabangasekho kudinga ubunono isibili kulabo abaphathelene nalokho.
Ukuhambisa izinto ngononina nangenhlanzeko elindelekileyo kulabo abasadla
anhlamvana kuyisifakaziso nethemba lokuthi umsebenzi wamukelwe
ngabaphansi futhi uzohamba njengezifiso zabasaphila. Imiphumela
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yokusingathwa kahle kwemisebenzi yabaphansi ilele ezithelweni zokuganana
kwabantu, okuwukuthola abantwana emendweni.
Nakhu okuthathu okuyizidingo-ngqangi ekuphathweni kwabangasekho ukuba
bangene ngaphakathi kwekhaya ukuzosingatha umsebenzi abawubizelweyo:
* ukushiswa kwempepho
* ukugaywa kotshwala
* ukuhlatshwa kwesilwane
Zimbili izilwane ezihlatshelwa abangasekho,imbuzi nenkomo. Lezi zilwane
zithandwa ngoba zona ziyakhala lapho zihlatshwa ngakho ziyabamemeza labo
asebelele. Impepho imila emathunzini otshani ngakho yisona sitshalo esifanele
ukusetshenziswa ukubiza abalele ngoba nabo sebengamathunzi. Utshwala
obugayiwe nenyama yesilwane esihlatshiwe yikhona kudla kwamadlozi.
Ukubaluleka kwakho kubonakala ngendawo okuhlala kuyo, umsamo.
Imbuzi eyibika-msebenzi ihlatshelwa endlunkulu, okuyindlu yesalukazi sekhaya.
Yiyona ndlu lena ethathwa njengehlanzeke ukuzedlula zonke ezinye ngoba
akusalanyaniselwa kuyona. Imbuzi lena ihlatshelwa emsamo wale ndlu
okuyiyona ndawo yamadlozi ekhaya. Kushiselwa kuyona impepho bese kuthi
intombi eyemulayo Iguqe emsamo wale ndlu ngesikhathi kuthintwa
abangasekho. Iguqe nje ibambe ngesandla sayo sokuphonsa imbuzi lena
okubikwa ngayo umsebenzi.
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Singagcizelela nje ukuthi kuqala yayingekho inkinga yemfuyo njengoba sekunjalo
kule mihla. Ngakho-ke ngenxa yokuthi izimbuzi lezi seziyathengwa, kubalulekile
ukuthi ifike lapha ekhaya kusasele izinsuku impela ukuze idle ezaleni lalapha
ekhaya, ikhothwe ngamadlozi ekhaya ngolimi Iwawo Iwemfihlakalo yangale
kwethuna. Uma isihlatshwa imbuzi lena, inkosana yekhaya ithopha abangasekho
ngezibongo zabo kusukela kulowo emaziyo ngokwelamana kwabo kubudlozi
bekhaya kuze kuyofika kowokugcina esamkhumbulayo okuyaye kube esecelwa
ukuba adlulisele umbiko kwabanye bozalo abangasekho njalo njalo. Emva
kwalokho umlotha nempepho uyabe usugcotshwa ebunzini kanye
nasokhakhayini Iwentombi eyemuliswayo ukuze amadlozi anamathele kuyona.
Uma sekuthintwa amadlozi, kuningi osekufanele amalunga omndeni akuqaphele
okuyinhlonipho nenhlanzeko efanelwe umsebenzi obikwayo. Ukuhamba kwabo
nokwenza kwalabo abasaphila kulo mhlaba sekuyinkomba yokubaluleka
nokwaziswa kwawo amadlozi ekusingatheni imisebenzi yalolu hlobo.
Ngenxa yokuthi umsebenzi Iona obikwayo uzodinga ukuba intombi igonqe,
kufanele intombi ikwenze konke okuyidinga ngaphandle komgonqo ngoba uma
isike yangena, ayinakubuye iphume emgonqweni iyokwenza okunye.
Okubalulekile intombi ekwenza ngaphambi kokuba ingene emgonqweni
ukuhhoyiza Intombi ezokwemula iphelekezelwa wontanga yayo ukuba
iyohhoyiza. Abanye abaphambanisa leli banga bathi intombi eyemulayo kumele
iqale ngokugonqa ngaphambi kokuba ihhoyize. Inkulumo ezolandela lapha
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izokubeka obalaukubaluleka kokuhhoyiza kuqala ngaphambi kokugonqa. Kuhle
futhi ukwehlukanisa phakathi kokuhhoyiza nokucimela. Ukucimela kusho
ukuvalelisa ezihlotsheni kwentombi esuke iSlyogana, koninalume
nakomakhelwane. Ngesikhathi ihamba icimela intombi leyo, ivaleliswa
ngokuphiwa izipho ezahlukahlukene. Ukuhhoyiza nakho kuthi akufane
nokucimela ngesizathu sokuthi kokubili kusho ukuyocela izipho ezihlotsheni
nakomakhelwane. Umehluko usekutheni intombi ehhoyizayo ayiceli izipho
zokuvaleliswa kodwa isuke izicelela izipho nje ikakhulukazi koninalume.
Lapha koninalume kuvamise ukuthi ihlatshiswe imbuzi intombi eyemulayo.
Lokhu kuhlatshiswa kwayo kwenza ilale koninalume usuku noma ezimbili
ngaphambi kokuqhubeka nohambo. Abomndeni wakoninalume bahlabisa
intombi le ukukhombisa ukubonga nabo ngokuziphatha kahle kwayo ngoba
ukuhlambalaza kwayo kuyabathinta nabo ukuthi behluleka ukuyala kahle
indodakazi yabo mzukwana iphuma lapha iyogana. Ekuhambeni kwayo la
koninalume intombi lena inikwa umkhonto, owuphawu lokunqoba ubusha ngoba
intombi isuke iqaphe ukudla kukayise kwangahlatshwa ngomkhonto. Lona
ngumkhonto wokuhalalisela intombi ngokunqoba kwayo, akuwona owokuyosina
esigcawini. Umkhonto wokusina, nonelungelo lokuphakanyiswa lapha ekhaya
ngowalapha ekhaya. Awuphakami umkhonto wakomunye umuzi lapha ekhaya.
Ngenxa yokudideka kwabantu, usuke uzwe kuthiwa umkhonto iwulanda lapho
iganele khona ukuzosina ngawo lapha ekhaya. Ihlazo elibi leli. Kuwukuphoxa
inhloso yaleli siko ukwenza Iowa mkhuba. Yisiko lobumsulwa betshitshi leli.
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4.5 Ukungena emgomqweni
Emva kokuhhoyiza intombi ingena emgonqweni lapho ingasezukubonakala
noma ikanjani khona. Ingena esiguqweni sebanga elisha. Ingeniswa ngesiko
lokuhlatshelwa enye imbuzi, kuthiwe yimbuzi yokuvula umgonqo. Kokunye le
mbuzi bayibiza ngembuzi yokuhuqa ibomvu. Lapha emgonqweni kulapho
intombi yalulekwa khona ngabadala ngendlela yokuziphatha ebangeni elisha.
Ikakhulukazi kugcizelelwa ephuzwini lokwakha umuzi njengoba 10 msebenzi
wonke ulungiselela izinga osekuzobhekwana nalo lelo lokugana. Emgonqweni
lapha intombi lena kayenzi lutho ngaphandle kokulala ngecala, imbozwe
ngocansi. Ayibasi mlilo, ayipheki bhodwe. Uma kwenzeka kuba nesidingo
sokuba iyozikhulula, iyazifihla emehlweni abantu futhi iyaphelekezelwa,
ingahambi yodwa. Uma kunesidingo sokuthi ikhulume, lokhu ikwenza
ngesizotha esiyisimangaliso. Kungenjalo ingadlula, idlebeleke, iphakamise izwi
noma ingasathandi. Yizinga lokuzila leli. Yizinga lokudlinza kabanzi nokuninga
umuntu ajule ngempilo angena kuyona. Ngesikhathi intombi isemgonqweni
ayigezi kepha iphaqulwa ngamafutha omcaba.
Ufakaza kanje ngalo mbono uBrindley, (1982:96) uthi:
............the girl must not wash herself with water oTitis
believed that it will rain heavily; instead her grandmother
applies fat and then rubs her body with moistened umcaba
(boiled maize ground into a fine powder), the process
being known as lIkllphaqllla.
Amafutha omcaba lawa agcotshelwa ukuthi intombi le kuthi mzukwana iphumayo
emgonqwenl ibe isicwebezela kuhle kotalagu. Usuku lokuphuma kwayo
emgonqwenl wusuku lokubukisa ngobuhle nokwakheka komzimba wentombi
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engenacashaza, intombi nto. Ngaphandle kokuphaqulwa ngomcaba, intombi
iphinde ihuqe ibomvu. Lokhu wuphawu Iwenguquko empilweni yentombi
eyemulayo. Ibomvu libaluleke kangangokuthi umhuqwa kanakuthintwa ngalo
ngaphandle kokuba ahlatshelwe imbuzi. Ucelelwa kwabaphansi ukuhuqa
ibomvu. Ucelelwa ngalo ibomvu ukuba abaphansi bamdlulisele ebangeni
elilandelayo ngempumelelo. Uvikelwa ezintweni eziningi ngokuhuqwa ngebomvu
leli.
UShabangu, (1996:87) uthi:
Phe/a ibomvu Iiyayivika nemimoya emibi ngakho-ke
ayisondeli ngaphandle kwedlozi kuphela. Ngisho nezulu
imbala alisondeli kogcobe ibomvu.
Ibomvu ngelinye lamahawu elisetshenziswa ukuvikela intombi eyemulayo
koSomonase abanhliziyo zabo zilangazelela ukudicilela phansi wonke la
malungiselelo ngokusoconga vena usingaye Iona. Okumangalisa du, bathi
bekwenza konke lokho kodwa izinhliziyo zibe zingaphandle ngoba benjalo nje
abacushwa ngomuthi womangobe. Ngosuku lomcimbi yibo phambili. Lokhu
kuphambana nezifiso zabo zaphambilini zokufuna usingaye phansi. Ngakho-ke
ngaphandle kwenyanga esiqalile iqinisa umuzi kusukela umsebenzi wabikwa,
ibomvu nalo linendima yalo futhi ebaluleke isibili.
Uma siphonsa iso ngasokhalweni lokuhlatshwa kwezilwane, kuhlaluka ukuthi
imbuzi ngaphandle kwenyama yayo, idliwa ngumgoyi kanye nabontanga yakhe.
Kuningi okunye okusetshenziswayo kuyona ukuxhumanisa intombi nabaphansi.
Inyongo ibaluleke ukwedlula konke uma sekukhulunywa ngokuhlanganisa
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intombi nabakubo abangale kwelamathongo. Isikhumba sembuzi esisikwa
senziwe isiphandla naso sisebenza omkhulu umsebenzi Iona. Ngaphandle
kwesiphandla, isikhumba siyashukwa, kwakhiwe ngaso ingungu, okuyisigubhu
esishaywa zintombi emgonqweni. Lesi sigubhu sishaywa ubusuku bonke,
maJanga wonke kuze kube intombi iyaphothulwa kulo mgonqo. Ukuduma
kakhulu kwaso lapho sishaywa kuya ngobuciko ekwakhiweni kwaso kanye
nasebunjalweni besikhumba sembuzi leyo ebihlatshelwe intombi. Isisho esithi
"ingungu yale ntombi kayikhali" sibukeka sasuselwa khona lapha emkhubeni
wokugonqa. La mazwi asuke eqonde khona ukuthi izinto zayo kaziyihambeli
kahle kuhle kwengungu esuke ingakhiwe ngobuchule nehluleka ukuduma
kunanele amawa.
Ukuhlatshwa kwezimbuzi ngesikhathi intombi isemgonqweni kuya ngokwesutha
komnumzane. Okubalulekile nje wukuthi intombi nontanga bayo akufanele
balambe emgonqweni. Intombi ehloniphe umuzi kayise ngalolu hlobo ngeke
yalanjiswa. Inhloso-ngqangi ukukhiphela intombi nto emphakathini,emini
kwabha, into esuthayo, ecwebezelayo. Ayikwazi-ke ukucwebezela kade igeqwa
yindlala emgonqweni. Umemulo yisiko eliletha ngaphambili umntwana
womnumzane ukuba umphakathi, ikakhulukazi izinsizwa, zimbone, zeshele,
aqome, kwakhiwe imizi:
Noma ngabe hlobo luni lomcimbi, kumele inyanga yekhaya
ifike izoqinisa umuzi. Lokhu kuwukuvikela nokunqanda
ingozi yanoma yiluphi uhlobo enokwenzeka. Akuswelakele
ukuba kuze kube nezinsongo ngaphambi kokuba umnumzane
aqinise umuzi. Kungokunye uma umcimbi uzokube udonse
izinkumbi zabantu futhi kwaziwa ukuthi beze ngobuhle.
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Kungokunye uma kugayiwe ngempela ngoba nezilhuli ngalelo
langa ziba zigcwaneki kanti yungqambothi nentundabebhekene.
(Khumalo. 1997:167).
Izithuli ngalelo langa zigcwaneka kufanele, zigcwanekiswa wutshwala
obungagayelwe edolweni, bungangamanzi okuphala izikhumba. Kunjalo nje,
akulona uklabhuzi nje Iwamanzi adungekile, amanzi ediphi, yintundabebhekene
uqobo. Buphathwe ngobunono kusuka bufudunyezelwa, kwaze kwaba
buyaphekwa, buyahluzwa. Ukuqalwa kwezimbiza zotshwala kusho inhlanzeko
yomphefumulo nomzimba wabaphathi bekhaya nabazophatha ukudla, utshwala.
Sekuzilwe zonke izinto eziwukungcola. Akusahanjwa phambi kwezindlu
komakoti balapha ekhaya. Alisaphakanyiswa izwi uma ngabe kukhulunywa
ngoba abalele abawuthandi umsindo. Ingane eqhele ngebanga ayisamenyezwa
kepha isiyaqhwetshwa noma kuthunyelwe oseduze ayibize. Konke lokhu
kwenziwa ngesazelo sokuthi uma sekubikwe umsebenzi, bathintwa ngendlela
yakhona sebengaphakathi kwamagceke omuzl manJe.
komalokazane sekubhalwe ngisho nasezembathweni zabo manje.
Ukuhlonipha
Omame babonakala ngokucabeka emahlombe, babuye
bathi ukuthi shazishazi ngomcaka ebusweni........ Ukubeka
kwabo emahlombe kanye nomcaka kuwukuhlonipha
okungaphezulu, kokuhlonipha abayeni babo kanye nomndeni.
Lokhu kuhlonipha kukhomba ukuhlonipha izidalwa zekhaya
ezingoyisezala, noninazala eseziningi lapha ekhaya.
(Khumalo, 1997.153).
Ukuphumelela kwezintelezi zenyanga yekhaya nakho kuncike nkomo
ekuhlonipheni kwayo isiko nemithi yayo. Ukungahlanzeki kwenyanga ethinta
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izintelezi zekhaya kungadala izingqinamba ngosuku lomsebenzi, abantu babe
wuhlanguhlangu nje bangalawuleki mpela-mpela.
UShabangu, (1996:167) engxoxweni-mibuzo yakhe noBlose, (1996) uphawula
uthi ngephuzu lokuhlanzeka kwenyanga:
Ukungahlanzeki kwenyanga kungaba ukuhlanganisa
izinto zethongo eziwubunono izihlanganise nobunuku
basezweni njengokuba umadodeni nje. Uma kungowesilisa
avuke emavungwini abuye ayothinta imithi yamadlozi. Lokhu
kucasisa ukuthi idlozi liyinono kanti futhi linobungcwele njengoba
likwelemimoya nje.
Akungabazeki nakancane nje ukuthi inhlanzeko ekuphathweni kwalo msebenzi,
omgogodla wawo yinhlanzeko nobunono, yisona sithako esinuka ekhaleni
nesimakha aso athaphuka iphunga lethemba ukuthi ukuqashelwa kwephuzu
lenhlanzeko, kuphumelelisa izifiso zabo ngomsebenzi 10.
4.5 Usuku lomemulo
Ngaphambi kosuku lomemulo, okuwukuthi ngoLwesihlanu uyise wentombi
eyemulayo ungena endlini lapho kugonqele khona intombi yakwakhe nontanga
yayo ayinike umkhonto. Lo mkhonto intombi ingena nawo esibayeni lapho uyise
ezoyikhombisa khona inkomo yomsebenzi wayo:
Izothi ingayibona inkomo bese ihaya inkondlo yayo,
ziyivume/e izintombi nezinsizwa .
(Msimang, 1975:247).
Inkomo lena ezobulawa isuke seyaZlwa yinhloko yomuzi nenkosana yayo.
Yilokhu yakhonjwa mzukwana kubikwa umsebenzi. Ibiyimfihlo nje yabo bobabili
kodwa amadlozi wona aseyazi ngayo. Ukuphumelela komsebenzi kuzobonakala
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ngenyongo uma isihlinziwe, ubuncane bayo bukhomba ukuthi nembala
ngesikhathi ikhonjwa, amadlozi ahlala kuyona ngoba ayayithanda inyongo,
ayayiphuza.
Phakathi kwamabili uyise wentombi uvula umgonqo ngembuzi nembiza enkulu
yotshwala. Iyahlinzwa le mbuzi, iphekwe, idliwe, kuphuzwe utshwala lobu
kubuswe. Sekuzothi-ke intathakusa zehle izintombi ziyogeza emfuleni ngamanzi
amsulwa, angakathintwa muntu nalutho emfuleni. Baqeda lapho emfuleni bese
behlala ngaphansi kwesihlahla lapho sebelinde khona igama eliphuma kuyise
ukuthi bangenyuka ukuzosina esigcawini. Ukugeza emfuleni ogelezayo
wuphawu lokwedlula ebangeni elidala, ungena kwelisha. Kuwukufakazela
ubumsulwa bayo/bazo kubalindi bemifula, okungamathongo esizwe. Ubufakazi
lobu kwabalele bobumsulwa abazobugabisa esigcawini ukuthambama kwelanga.
Kuthi ngokuthambama kwelanga bese uylse wentombi ethumela imbiza
yokwenyusa intombi yakhe nomthimba wayo. Ekhanda lapha ichonywa
izinyongo zezilwane lezi ekade zilokhu zihlatshwa. Umembesa ngomhlwehlwe
wenkomo ehlatshiwe. Ungena naye umntanakhe esibayeni ngehubo lomndeni.
Ubikela abaphansi ngomntwana. Umkhipha lapho amdonse ngengalo esemyisa
eSlgcawlni.
Kulapho-ke sekuzosinwa khona. Ngesikhathi emusa esigcawini uyise wentombi,
uhuba ihubo lomuzi elamukelwa wumkhosi wonke. Nakhona lapha esigcawini
uyambika umntanakhe ezethamelini zosuku, aphinde azibikele ukusuka
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nokuhlala komsebenzi owenziwe. Ugiya aglye abese eyohlala endaweni
emfanele enhla nesigcawu. Sekuzosuka abafowabo nabo bagiye
ngokulandelana kwabo. Emva kwalokho, kusina yona-ke manje intombi
ngomkhonto kayise, iphelekezelwa izimpelesi zayo. Kuthi emva kokusina
kwentombi bese kusina-ke izihambeli, izintombi nezinsizwa zezigodi ngezigodi.
Laphaya ekhaya abantu sekuzimpethu zendlovu, belokhu beqhamuke
ngezinkalo zonkana. Izimbiza laphaya exhibeni zikhephuka ingwebu nakhu
umsebenzi uphathwe ngesinono kusuka ekuqaleni kuze kube wusuku 1010.
Kungenjalo utshwala buyaduba, buhluthuke, bube bumbi, bungaphuzeki.
Liyolokhu libeka izindebe nje ibandla, kungehli mathamo kanti libalekela
isilungulela, buze buchithwe imbala. Laphaya emnyango izimbiza zenyama
ziyahlihla, kunuka usi umuzi wonke.
Ukuphela kwejadu nokuphakelwa kwabantu kusho uvuthondaba Iwalo mcimbi.
Emva kwakho konke lokhu, abantu bayachitheka, kusale abomndeni nezihlobo
ezimbalwa. Indlu lapho kade kugonqele khona intombi isuke isisindiwe, kwathi
nensila yayo yathathwa yayoshiswa. Konke lokhu kwenzeka ngesikhathi
izintombi zehla ngentathakusa ziya emfuleni. Umsebenzi wokushiswa kwensila
yentombi ngumsebenzi kagogo wentombi kodwa nonina wentombi uyakwenza
lokho. Okubalulekile nje wukuthi abathakathi bangakwazi ukuhlangana nensila
yentombi lena eyemulayo ngoba bangabhubhisa umuzi ngensila leyo.
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4.7 Umemulo nokusetshenziswa kophawu
Uphawu lusho ukusetshenziswa komfanekiso othile kanti kuqondwe ukugqamisa
okunye okufuze umfanekiso lowo. Impilo nokwenza kwesidalwa esingumuntu
kungamelwa izimpawu ezithile. Umbala nje ungaba wuphawu olumele ubuqiniso
obuthile empilweni yomuntu futhi uphawu lombala 1010 Iwaziwe abantu bohlobo
oluthile bonkana. Into ethile ingamela uphawu oluthile ohlotsheni oluthize
Iwabantu kuthi kwabanye imele okunye. Izilwane nokwenza kwazo nazo
zingamela izimpawu ezithile ezimpilweni zabantu. Ukulinganisa nje, inyoni
isikhova, kumuntu ongumZulu simele ubuthakathi nobuphukuphuku, size sibizwe
ngenyoni yabathakathi, umandukulu. KwabaMhlophe isikhova simele inkuthalo
nobuhlakani. Ukuhamba kwaso ebusuku amaZulu akuhlanganisa nobuthakathi.
Ubukhulu bamehlo aso kodwa angaboni, abuhlanganise nobuphukuphuku.
AbaMhlophe ukuhamba kwaso ebusuku nokuvula kwaso amehlo amakhulu
akufanisa nobuhlakani bokuzisiza ungalali ebusuku ngesikhathi abanye belele.
Uma siphosa Iso ngasokhalweni lokugcinwa kwamasiko eSintu, sithola ukuthi
kuningi kakhulu kuwona ukusetshenziswa kophawu. Ngasohlangothini lomemulo
singaphawula lokhu: Ukungena kwentombi emgonqweni, endlunkulu, lokhu
singakufanisa nophawu lokubuyela esizalweni sikanina. Intombi le izozalwa
kabusha ngakho-ke ngaphambi kokuba izalwe kabusha, kufanele ukuba
izofukanyelwa yilesi sizalo esiyindlu kaninakhulu. Isakhiwo sale ndlu siyindilinga
kanjalo nesizalo sikanina lapho yafukanyelwa khona iselihlule siyindilinga.
Ibuyela kule ndilinga ukuba izalwe kabusha esigabeni intombi esingena kuso.
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Ubundilinga lobu busho impilo engenasiphetho, busho inqubekela phambili
ngoba vele indilinga ayinasiqalo, ayinasiphetho. Esizalweni sikanina
ibifukanyelwe oketshezini olusamanzi kwaze kwaba iyazalwa ngokuqhuma
kwawo la manzi, ageleza, echithekela ngaphandle. Ukuya emfuleni emva
kokugonqa kumatana kube zithupha ziya egwayini nophawu lokuzalwa kabusha
oluchazwa ngenhla.
UMbiti, (1975) ngokucashunwa nguBlose,(1998:90) uphawula kanje ngalolu
phawu:
...............since the hut is shaped like a circle, circles are
used as symbols ofeternity, ofunendingness, ofcontinuity.
Buningi kakhulu ubundilinga obugqamayo uma kugcinwa leli siko lokwemula.
Isibaya sezinkomo okuyiyona nhliziyo yekhaya, siyindilinga umumo waso.
Ubaba wentombi ungena kulesi sibaya ukuzobika kwabalele ngezifiso
zabaphilayo ngomntwana wabo. Ubika kubo ngesifiso sokuqhubela impilo
phambili ngomntwana wakhe. Uma eseyikhipha intombi yakhe ukuba iyosina
esigcawini, uphinda futhi azongena kule ndilinga ukukhumbuza bonke abakhona
abasaphila nasebengale kwelikaMlenzemunye ukuthi uyakufakazisa ukuthi
ngempela impilo yisondo. Esigcawini lapho kusinwa khona, izethameli zakha
indilinga esalisondo nayo osengathithi isiwubufakazi bokuqhubela phambili impilo
eyisidalwa esingumuntu. Izibukeli sezibambe iqhaza elifanayo nelomndeni
lokufisa ukuqhubela phambili impilo:
She is being supported by the audience to effect the
continuity oflife by giving birth to children when the
proper time comes. Again, the skin armlet that the
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celebrant girl wears during the ceremony, is shaped
like a circle and this could also be symbolising re-birth.
(Blase, 1998.90)
Ukwembeswa kwentombi eyemulayo ngomhlwehlwe omhlophe kusagcizelela
Iona iphuzu lokusetshenziswa kophawu ekugcinweni kwaleli siko. Ubumhlophe
bomhlwehlwe bugcizelela ubumsulwa bommbathiswa. Yitshitshi tshi elingakaze
lingcoliswe leli, limhlophe qwa okwezihlabathi zolwandle. Itshitshi lifaka ubuhlalu
obumhlophe obusuke bufakazela khona ubumsulwa balo.
Umhlwehlwe Iona kuthi emva kokuba intombi isisinile ngawo laphaya esigcawini
ebese uyathathwa ugcinwa emsamo. Usuyodliwa yizalukazi zekhaya ngesikade
emva kokuba usuhlanzwe kahle, amanzi akhona achithwa ngaphandle komuzi.
Abanye njalo abawugezi umhlwehlwe Iowa kodwa bawudla nensila leyo ngoba
kubona ukudla umhlwehlwe kusho ukuhlanza umntwana ehlanzelwa ukuba
athole umkhwenyana ukuze kungene izinkomo lapha ekhaya.
UBrindley, (1982:98) ufakaza uthi:
.............umhlwehlwe is regarded as the blanket of the
ancestors which enfolded the girl: old women are thus
closely allied to this supernatural activity of blessing
and purifying.
Umbala omnyama wona uyimfundivaliwe kumaxila ngoba uwatshela ukuthi Iowa
ombethe wona akasenakuthintwa, usengumuntu wabantu, ingoduso. Kuyihlazo
elibi nokucwasa ukuqomisa ingoduso yomuntu. Ukufaka kwayo isidwaba nje
sekusho ukuvimbela izesheli:
90
The black colour serves to inform the suitors that the
girl is already betrothed and that they stop courting
her. It is the colour ofnegation i.e. non-availability,
offlimits, an ending rather than a beginning.
(Blase, 1998:89)
Intombi engakagani ayisilokothi isidwaba. Kujwayelekile ezikhathini zanamuhla
ukufica itshitshi lisina ngesidwaba. Nalo igama itshitshi kufanele silisebenzise
ngokuqaphela ngoba ubufakazi bobutshitshi nxa kwemulwa ezikhathini
zanamuhla buyangabazisa. Uma ubuza ngale nsumansumane, uthola
izimpendulo eziningi nezingagculisiyo. Iningi livele likutshele ukuthi nxashana
kwemulwa intombi ifaka isidwaba bese bewuthunga inhlali.
Umbala obomvu wona uwuphawu lokungabinandawo, wuphawu lokuntingaza
phakathi naphakathi. Ohuqe ibomvu nje ugqamisa uphawu lokungabi mntwana
noma ukungabi mdala. Wumbala womlindelo Iona. Ulindele isigaba esisha
ofake 10 mbala. Ngaphandle kwalokhu, umbala obomvu ungasho ubungozi
bomuntu wesifazane. Uma owesifazane esenyangeni, uhuqa ibomvu ukuveza
ubungozi akubona kulowo ongathuka ehlangana naye. Abesilisa bayamazisa
umuntu wesifazane ohuqe ibomvu. Uma bezothuka behlangana naye end/e/eni,
bayagqwegqwa, bayigweme indlela leyo uma isikhathi sokwenza lokho
sisekhona. Okukhulu ukuthi Iowa ogcobe ibomvu kube nguyena owehlukayo
endleleni ngoba vele uyazazi yena isimo akusona ukuthi siyahlonishwa.
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Uma sesiphethasiphosa iso ngasokhalweni lophawu oludluliselwa wukuphathwa
komkhonto nehawu yintombi eyemulayo. Umkhonto ucijile ekudleni kwawo.
Isitho somuntu wesilisa naso umumo waso uthi awufane nomkhonto. Umkhonto
Iona isikhali sempi. Impi iyabhubhisa ishiye kukhalwa. Naso isitho lesi somuntu
wesilisa siyabhubhisa emzini yabamnumzane abangenamthetho lapho izintombi
zakhona kukwampunzidlemini. Uma silunguza ihawu, Iona sithola ukuthi Iona
umumo walo umise okwesitho sangasese somuntu wesifazane.
Ngaphambi kokuba intombi isine ngomkhonto Iona, ifaka ihleza esihlokweni
esiwukudla kwawo. Lolu wuphawu lokuthi nakuba umkhonto uyisikhali sempi
kodwa kulo mcimbi akuliwa. Okwesibili ukufaka ihleza esihlokweni somkhonto
sekukhuluma buthule nezethameli ukuthi intombi le esinayo ibuhlulile ubukhali
bawo ngoba awukaze ugwaze inkomo kanina ebiqashwe ngamaqhikiza
nezinzalabantu. Ngakho intombi lena ifakazisa ukuthi umkhonto Iona
iwuthuntubezile ngokulalela iziyalo zabadala. Umkhonto awukaze ulihlabe ihawu
leli intombi eliphethe esigcawini. Ubuqiniso bayo yonke le ndaba buyofakazwa
ngumkhwenyana mzukwana yayosina emzini, kungenjalo uyovuka ekuseni
ngovivi, ayolanda inkomo yohlanga ayikhipha emalobolweni kanti ayisekho.
Yihlazo-ke lelo. KwaZulu ihlazo lalivikwa ngokuba umntwana abugcine
ubuntombi bakhe ukuze ahlale emsulwa.
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Umemulo ngelinye lamasiko elenzelwa emehlweni omphakathi, umphakathi
ufakazisa kwabadla anhlamvana kanye namathongo esizwe ngobumsulwa
bentombi yesigodi leyo eyemulayo. Uyise uyethwesa isicoco nomqhele
ngokumisa kwayo ize inikezwe nguyena igunya lokuthi isingaqalaza manje,
isikhuJe ngokwanele.
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ISAHLUKO SESIHLANU
5.0 INHLANZEKO NOBUMSULWA ODWENDWENI LOMDABU
5.1 Isingeniso
Ukukhula komntwana kusuka eselihlule kuze kube uyabelethwa, enzelwe
amasiko afanele okukhuliswa kwakhe, kubongwa kwabalele, kumnyusela
ezingeni esingalibiza ngokuthi Iiyisicongo sempilo yomuntu, izinga lokugana uma
kungowesifazane noma ukuganwa uma kungowesilisa. Isiko likumisile ukuthi
ukuphelela kwesidalwa esingumuntu wukufinyelela kuJeli zinga. Ongakafiki kuleli
zinga, akukhathaleki noma ngabe usekhule kangakanani, uthathwa
njengoseyingane. Izindaba eziwuhlonze zomndeni noma zomphakathi ziba
ngaphezu kwamadolo kumuntu ongakafiki kuleli zinga. Kufanele edlule kuleli
zinga anduba athathwe njengopheleleyo nosenegunya lokuphawula ezindabeni
ezinohlonze. Akukhathaleki noma ngabe unobuchule obungakanani
bokuhlakanipha kwengqondo ngesabelo soPhezukonke kodwa kufanele adlule
kuleli zinga elibalulekile isibili ?empilweni yomuntu. Emva kwalokhu, umuntu
uzithola esenegunya lokufumbathiswa amalungelo okusika elijikayo ebandla.
UMathews,(1940:6) uphawula uthi:
Those who do enter upon this state and especially those
who make a success ofit, enjoy considerable prestige
both in private life and in the community generally, while
those who delay in doing so, or altogether fail to get
married ...are not considered to be fully grown up orare
suspected to be suffering from some physical, mental or
moral defect.
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Ibanga lokuganana yibanga elibaluleke ukwedlula amanye okusuke umuntu
esedlule kuwona. Ukuganana akusho ukuhlangana kwabathandanayo
ngenhloso yokwakha umuzi kuphela kodwa leli yizinga elijule kakhulu
kunokuhlangana kwezithandani. Yiqiniso ukuthi ukuhlangana kwabathandanayo
yisisekelo saleli zinga kodwa ukwedlula lapho sekuthinta abadala, abaphilayo
nabalele ngoba kunenkolelo yokuthi uma umsebenzi walolu hlobo
ungasingethwe ngabadala ungabhidlika. Kusukela umntwana efika kulo mhlaba,
ukhula etshelwa ngaleli zinga. Kuthiwe uma ngabe kuyintombazane iyotholela
uyise izinkomo. Uma ngabe kuwumfana kuthiwe uyotholela unina umalokazana.
Imbeleselane lena eyenziwa ngabantu abadala iyisikole sasendulo sokwedlulisa
ulwazi lokuthi insizwa uma ngabe ithatha, iyobe ingazithatheli yona kodwa iyobe
ithathela abadala. Ukuhlangana kwabaqomeneyo kuyizinga lokuqala. IZinga
lesibili yilelo lokubika ezinsikeni ezengamele imindeni ngezinhloso
zabaqomeneyo. Kuleli zinga kumbaxambili ngoba yizinga labaphilayo nalabo
asebekwelikamoya. Yizinga elihlanganisa abaphilayo nabangasekho. IZinga
lesithathu yilelo lokuhlangana komphakathi wezigodi ezahfukene, uzofakazisa
ukuhlanganiswa kwababili abaqomeneyo ngenhloso yokwakha umuzi.
Abangena ezingeni lokuganana kufanele bangene benato ufwazi Iwala mazinga
amathathu nokubaluleka kwawo. Ukusinisa amahleza kungenwe kuleli zinga
ngaphandle kokuninga kabanzi ngala mazinga, kuhofela ezinkingeni ezingayiwa
zomendo. Igama umendo nalo lisakhombisa khona ekubalulekeni kokubekezela
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okuyisizinda saleli zinga. Igama umendo lisho indlela ende umlobokazi
ayihambayo esuka kwabo eya emzini Kithi kwaMalandela izinto zokuhamba
zingakabi yinsada njengoba sekunjalo namuhla, indlela ende yayilungiselelwa,
kanjalo nomuntu wesifazane uyalungiselelwa ukuhamba indlela ende eya
emendweni. Amazinga okukhula athintene kakhulu nenhlanzeko nobumsulwa
bomzimba womuntu wesifazane yiwona kanye ayindfela ende alungiselelwa
ngayo ukuba angene emendweni omhlophe emsulwa, eyintombi nto. Kungalesi
sizathu-ke kubalufekile ukuba abagananayo babe nolwazi ngezinga abangena
kulo ukuze bangaphoxi abazali nemindeni yabo:
A customary marriage among the Zulus involves
not only the parties thereto, but also their respective
family groups.
(Dlamini, 1983:162).
Kunemiphumela emibi ukuganana kwabantu bengakuqondisisi lokhu okungenhla
ngoba bagcina ezingeni lokuqala, izinga lokuthandana kwabo. Babe bekhohlwa
wukuthi ngokwesiko ukuthandana kwabo yinto ekude le, okubalulekile
wukuhlangana kwemindeni yabaphilayo nabangasekho. Akumangalisi
ezikhathini zamanje ukubona izehlukaniso sezivame kangaka ngoba izinsika
zomendo seziqhelukisiwe zafuqelwa kude lena, isimanje sakholwa wukuthi
yisidala leso:
The stability ofthe marriage, or to be more precise, the
absence ofdivorce, in traditional Zulu society can
be attributed to a number ofsocial, legal and even
moral considerations. Marriage in traditional society
was regarded as an indiso/luble bond, and the society
was a closed one unlike the position today
(Dlamini. 1983:175)
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UMathews, (1940:6) ufakaza kanje ngokubaluleka kwala mazinga nezinsika
zomendo:
In common with all human societies the Barolong attach
a great deal of importance to the insitution of marriage.
The state ofmarriage is in their view not one that must be
lightly entered upon, for it affects vitally not only the
interests of the parties primarily concemed in it namely
husband and wife, but also their kinship groups including
both the living and the dead, as well as the welfare ofthe
tribe ofwhich they form part.
Ngenxa yokubaluleka kwezinga umuntu asuke engena kulona, kuswelekile
ukuba kuthi wonke amachopho aleli banga aphathwe ngobunono ukuze kungathi
ngephutha labathize, konakale umsebenzi obaluleke njengalona. Umendo
akuyona nje into enganqunywa ngosuku iphele ngalo futhi. Kuningi kakhulu
okufanele kudlulwe kukhona ngaphambi kokuba kufike usuku lokusina. Okunye
okuphawulekayo ngaleli siko wuphawu lokuphana olubonakala luwumongo
kusuka ekuqaleni kuze kuyoba sesiphethweni. Indlela intombi eqoma ngayo
iyakufakazela lokhu. Inika isoka ucu olumhlophe ngokwesiko ukukhombisa
ukuvuma. Kusuka lapha kuze kuyophethwa, uphawu lokuphana, ukwandiselana
ubuhlobo, yikhona okuyinhliziyo yaleli siko:
Indaba ibongwa yisoka nezihlobo zalo nabangani kanye
nabakwantombazane. Intombazane inokukwenza lokhu
bengakazi abakubo, kodwa abakubokomfana basuke bekwazi.
(Nyembezi noNxumalo, 1966:113).
Ngaphambi kokuba singene sigxile kumabanga okudlulwa kuwona ngaphambi
kokufika kosuku lokusina, kuhle ukuphawula ukuthi sonke lesi sahluko ngisethula
ngenhlonipho nangentobeko ngocwaningo olunzulu olwenziwe ngokaKhumalo,
97
(1997) ngodwendwe lomdabu. Nokho lapha ngezansi akuqondiwe khona
ukugiya ngethambo 10kaMntungwa nokuphindaphinda lokho osekucwaningiwe
kepha lapha kuzogxilwa kuphela kulokho okuyinhlanzeko, ubumsulwa
nokuwuphawu oluphumelelisa noluzinzisa imendo yomdabu.
Ukubika udaba olufana nalolu kwabadala kusakhomba khona enhloniphweni
nasenhlanzekweni yokuphathwa kwalo. Intombi ayiveli iqome nje kodwa iyabika
ngokwesiko kwabadala kunayo, emaqhikizeni. Ukwedlula kwaleli zinga
kukhonga ukubikwa kodaba ezinzalabantwini. Unina wentombi angeke avele
alubhadlaze nje udaba kuyise wentombazane kodwa usezofuna indlela eya
enhliziyweni yekhehla lakwakhe. Yinye indlela ethambisa nelukhuni inhliziyo le,
yileyo yokhanjana, Iona olungehlulwa ukucubuza namagabade anzima. Izindaba
ezizokwethulwa ezindlebeni zikayise wentombi zithi zithokozisa zibe
zimuncwana. Akumnandi ukushiywa yintombi yakwakho kade uzikhulisela yona
kahle.
Nokho ubumnandi buncike khana esikweni lokuthi nawe uze wathi uthola
abantwana nje yingoba waganwa. Kanjalo nentombi enguzendazamshiya iba
nyamanambana ekhaya. Umjendevu ubungekho kwelakithi kwaMalandela
ngenxa yamasiko abegcinwa egcinelwa abantwana uma bekhula. Asiphawule
futhi ukuthi okwenzeka ekhaya kwantombazane, kusenzeka nakwamfana
ngephuzu lokubikelwa kwabadala. Umehluko usemanxuseni adlulisa udaba 1010.
Kwantombi, inxusa yiqhikiza. Kwansizwa, inxusa yiyona qobo insizwa edlulisela
98
udaba kunina. Ingelokothe iqonde uyise ngqo ngodaba olukhulu kangaka. Isiko
likucacisile futhi ukuthi ingane ezelwe ekhaya ayinakwazi ukuzidlulisela yona
udaba olunohlonze njengalolu. Udaba ludlulela ngomame kuyise womntwana.
Emva kwaleli zinga, kube sekuqala umshikashika wokukhethwa komkhongi
noma abakhongi.
5.2 Ukukhethwa komkhongi I abakhongi
Okokuqala nje, kunezimpawu ezithile ezifunakala kumuntu okhethelwa ukuba
ayokhongela insizwa. Umkhangi ngumuntu asuke esemele uyise wensizwa.
Ngakho-ke uphawu lokuqala nje yilolo lokuthi kufanele kube ngumuntu osemda/a
hhayi kuphela ngeminyaka kodwa kube ngumuntu oganiwe ngoba uya emzini
wendoda nje uyokhuluma nabanumzane bemizi yabo. Kufanele kube ngumuntu
onolwazinzulu ngesiko lokukhonga. Kubaluleke kakhulu lokhu ngoba ukukhonga
kusho ukwedlulisela izifiso zomndeni okuthumile kumndeni othunywe kuwo.
Ngaphezu kwalokho, umkhongi usuke esephathiswe udaba ngabaphilaya
kwabaphilayo kanjalo uphethe izilokotho zabangasekho bomndeni wensizwa
kumndeni wabangasekho wakwantombazane.
Berglund, (1964:38) uthi
His ancestors always belong to the very nearness of
the unity ofthe family It is true that they are dead
and buried, at least most ofthem. but it is nevertheless
true that they are realistically near and present.
Their absence is merely a matter ofnot seeing them.
99
Umuntu ophathiswa udaba olubucayi ngalolu hlobo kufanele kube ngumuntu
onesinwe nekhono ekuphathweni kodaba 1010. Ubaluleke kakhulu
ekuhlanganiseni imindeni emibili eyakha ubuhlobo. Kufanele kube ngumuntu
oyintengu, umuntu okwazi ukukhethela ngolozolo amagama, athi eqonde
ukuzokwephuca umnumzane ;qatha emlonyen; kodwa ngobuntengu bakhe uyise .
wentombi angaze ezwela ubuhlungu kangako. Uma umZulu usumthophe
ngezithakazelo zakhe, wamkhumbuza imvelaphi nobuqhawe bakhe, ulaka
luyehla noma ngabe ubethukuthele kangakanani. Ukumpongoloza laphaya
esangweni ngobusuku, uthopha abaleso sibongo ngezithakazelo zabo
sekukhomba khona olwazini olunzulu nobuntengu bomkhongi okuwuphawu
olungugo ekukhethweni kwakhe.
Abakhongi bamemeza ngobusuku ngosuku lokuqala. Ubunono obumumethwe
yilokhu buyababazeka. Basuka ebusuku kubo kwansizwa, bangene ngobusuku
kubo kwantombi. Iqiniso limile nje Bahamba ngobusuku nje yingoba bahamba
nabalele bakwansizwa. Kufanele bafike ngobusuku ukuze bahlangane nabalele
bakwantombi. Bahamba ngamathunzi asebalala. Ukukhanya kuyabaxosha.
Okwesibili, umkhongi kufanele kube ngumuntu okwaziyo ukubekezela ngoba
angaxoshwa nje kabili nakathathu engavunywa emzini. Ongakwazi ukubekezela
uyehluleka, aphonse induku uma sekunje. Ungabona umkhongi exoshwa nje,
ngaphandle nje kokuthi kusuke kunobuhlungu bokushiywa yilungu lomndeni
kodwa umnumzane usuke esafuna ukuzanelisa ngokugcwala kwesitsha sakhe
100
ukuze engazozithola esesehlazweni lokuthi wavuma abakhongi wabiza ilobolo
lentombi kanti sekulotsholwa umfazi.
Ukuxoshwa kwabakhongi ngaphandle kwesizathu esingenhla kunelinye ichopho
okuncike kulo. Umnumzane ubengenalo ulwazi lokufika kwabakhongi ngakho-ke .
akugaywe tshwala, akushiswe mpepho futhi lapha ekhaya. Ngamafuphi nje,
abalele balapha ekhaya kabamenyiwe ngokwesiko ukuba nabo
bazokwengamela udaba olufuze lolu.
UNyembezi no Nxumalo, (1966:126) bathi:
Lapho uyise wensizwa esezwile wayeseyibuza indodana
yakhe ukuthiliqiniso yini ukuthi isifuna ukuthatha,
wayekhetha indoda eyisihlobo noma engumngani wakhe
omkhulu acele iyomkhongela. Le ndoda yayiphelekezelwa
ngenye futhi.
Olunye uphawu oluhle lomkhongi nakuba lungewona umgabangosi ngokungako,
yilolo lokuthi kuba kuhle uma umkhongi kungumuntu wangaphandle. Izizathu
zalokhu wukuthi imindeni ihlala inukana ngaso sonke isikhathi. Iphutha elenziwe
ngumuntu wangaphandle, kwakhona lapho kubhimbeka khona ekulobolelaneni,
liyabekezeleka kunephutha lomuntu wasekhaya eliba yisilonda esibhibha
ungobhibha kwabomndeni, sebecokofula bethi kwakufanele kubhede izinto
ngoba vele kakadeni kwakunomhobholo nenzondo yobani nobani, sekukhonjwa
uzalo lomkhongi oyisihlobo.
101
Udaba lokukhelhwa komkhongi lubaluleke kangangokulhi alunakukhulunywa
bume nje. Umndeni kufanele uhlangane, ubonisane ngokufaneleka kwalowo
abamkhelhayo. Ukubaluleka kwalolu daba kubonakala nangendlu lapho
ludingidelwa khona, endlunkulu. Yinhlanzeko engayiwa leyo, yokukhelhwa
kwendlunkulu njengendlu lapho kuzosingalhelwa khona udaba Iwalolu hlobo.
Abalele bamenywa zibekwa amadaka nje ngodaba osekuphezu kwalo.
Kuhamba ngalesi sinono, belokhu beqhwetshwe njalo kuwo wonke amazinga
okudlulwa kuwona. Bamenywa ngempepho nangamavovo. Ukuxhaxhaza
amavovo kwenziwe ukhanjana lokuphelekezela udaba lokukhelhwa komkhongi
kuletha isiqiniseko kulabo abasaphila ukuthi noma kanjani amakhobolo
azokhanyiswa yibo asebelele ngalolu daba. Uyise wensizwa esifuna ukulhalha
uhlanganisa uzalo ngenhloso yokubonisana ngodaba lolu. Uzalo luhlangana
luphume negama lomunlu owelhenjiwe ukulhi angalusingatha ngobunono bekali
udaba olufuze lolu. Amaphuzu aphawulwe ngenhla yiwona uzalo
oluwapenapenayo ngokufaneleka nokungafaneleki ko:nkhongi.
UKrige, (1936:126) ulubuka kanjena udaba lokukhethwa komkhongi:
Approaching the girls' family is a delicate matter and
requires very tactful handling, and so a go-between,
called umkhongi or umh/a/e/i or even um/oboli is chosen
to act as ambassador. An umkhongi (and there are
usually at least two of them) is usually an old man trusted
relation or friend ofthe boys' father on whose tact and
goodwill he can rely
Izinga elilandela leli yilelo lokubonisana nomkhongi noma abakhongi ngezinkamo
102
abazomemeza ngazo. Uma esekhethiwe umkhongi, unalo ilungelo lokukhomba
omunye afisa ukuhambisana nave kulolu daba uma kuwukuthi uzalo
alumkhethelanga umkhongi omncane. Nangalo lolu suku, lapho kuxoxiswana
khona nabakhongi, ukhanjana alusali nangephutha. Wusuku olubaluleke isibili
lolu lapho kuzokhethwa khona izinkomo. Wathinta iZinkomo, uthinta abaleJe.
Yizinkomo ezizophuma lapha ekhaya ziyobalandela umalokazane. Indlu
okudingidelwa khona udaba olufuze lolu yileyo obekuhlanganele khona uzalo
kukhethwa umkhongi I abakhongi. Ukukhulunyelwa kodaba lokukhethwa
kwemibala yezinkomo zokuyomemeza kule ndlu, zithupha ziya egwayini
nesibaya ngobuthempe/i bayo. Kwakhiwa umuzi wabo abalele, kucelwa kubona
ukuba balusingathe udaba lolu ngezandla ezifudumele zasemfihlakalweni
yamathongo:
Kuyinto encomekayo futhi ukuba umkhongi amemeze
ngezinkomo ezinhfe, futhi ezisencane, kuthi
nemibafa yazo kube eyekhethefo ngempefa.
Konke lokho okokuxhopha umnumzane ozafa intombi,
ukuze abone ukuthi ngempela uzimisele ngomntanakhe.
(Msimang, 1975:254).
Ukukhethwa kwemiba/a yezinkomo kanjalo nobulili bazo kusakhomba khona
ekujuleni kwezifiso nezinhloso zomndeni ngomakoti wabo. Asiphawule futhi
ukuthi umntwana Iona ozogana lapha ekhaya empeleni izalukazi zekhaya
sellyamazi ngoba useke wavakasha ezozishiya vena ezinyanyeni zekhaya.
Icansi nje ahlaliswa kulo ngosuku 1010 seluyinsila yakhe yafuthi, futhi
seluyokhwezwa, /uqashwe ngobunono ngunina wensizwa. Indaba yecansi
ekuganiselaneni ihamba ibanga elide. lcansi lakhiwa ngekhwani elimila
103
emfuleni. Imifula lena iqashwe ngeso lokhozi ngabalele. Lieaea lithi bha iphuzu
elingenhla lapho abantwana bekhula beyalwa ngephuzu lokugovozela amanzi
nokungawaehameli njengoba kuphawuliwe esahlukweni sesibili.
UMsimang, (1975:269) uthi:
Lolu cansi oluhlalisa umkhongi 11010 ahlaliswa kulo mhla
emukelwayo. Uyohlala kulo kuze kuphakulwe umsebenzi.
Ngokunjalo futhi nentombi uma iye emzini futhi iyohlaliswa
kulo 1010 cansi eyahlala kulo mh/a iqa/a ukuh/aliswa emzini,
futhi iyohla/a kulo ize isine. Lo/u cansi lugeinwa unina, aluhlali
omunye umuntu futhi.
Ukwaziwa kwentombi ezogana lapha ekhaya yizalukazi nokukhiwa yizo
kukhomba ukwamukelwa ngisho ngamadlozi ekhaya. Izalukazi fezi
ngomakadebona, zithi nhla nje ziyifunde ivaliwe ngomalokazane wazo. Kuthi
kuqambe kufika usuku 1010 lokuthunywa kwabakhongi, zibe kade zabona,
zanquma ukuthi Iona ngumakoti wazo. Izalukazi lezi ngamadlozi asadla
anhlamvana. Ubukhona bazo kulo mhlaba wubufakazi nobunjalo bokhokho
bethu. leansi leli intombi ehlala kulo okokuqala, lapho izishiya khona, isuke
selikade Iinyalwe ngolimi Iwasemfihlakalweni yamadlozi wona abethela
ngezikhonkwane zakwelemimoya ngomakoti wawo.
UKhumalo, (1997:11) uthi:
... intombi isuke izozishiya lapha ekhaya. Isicephu sayo
sesohla/a silinde yona, yoze ingene ngamasango.
Isithunzi sayo nezinsila zayo isiyasishiya emzini ukuba
sinyalwe zinyanya zakhona yize isekubo.
\04
Yilesi sizathu esenza ukukhethwa kwemibala yezinkomo kanjalo nobulili bazo
kufuze ubunjalo bukamakoti njengoba sezimazi izalukazi. Ukukhethwa
kwemibala ethile kuyekwe eminye, kanjalo nokukhethwa kobulili obuthile
kunomphumela wokufakazisa kwabaphilayo nakwabalele ngabakubona ngeso
lenyama nezifiso zabo ngomakoti olandwayo ngezinkomo lezo. Uma umndeni .
ukhetha izinkomo ezinhle futhi eziyizithole, lokho kukhomba uthando umndeni
onalo ngomalokazane wawo. Ukuyomemeza emzini wendoda ngemibala
engadli ubhedu futhi uphinde umemeze ngezinkomazi, kunenhlamba esuke
iqondiswe emuzini lowo. Uma nje sekumenyezwa ngezinkomazi, sekukhomba
ukuthi Iowa olotsholwayo akaseyona intombi nto kodwa usengumfazi.
Izinkomazi nentombi nto akuhlangani. Ubulili bezinkomo kanjalo nemibala yazo
kudla ubhedu ngaleli langa lokuxoxisana nabakhongi. Umbala omhlophe nje
yiwona obeka induku emakhanda eminye imibala:
Izinkomo zamabheka zikhonjwa ngemibala yazo esibayeni
sabalele.lsithole sokumemeza sikhonjwa ngusokhaya ngenxa
yezizathu eziyisifuba sakhe kokunye nomndeni. Yonke enye
into nempahla yamalobolo, igcinelwa endlini enkulu futhi ibikwa
ngempepho. Abakhongi baphumela kule ndlu mhla beya emzini
ngomnyamanyana. Bamemeza ngovivi emzini ngoba kuhloswe
ukuhlanganisa izinyanya zemindeni ezihamba ngomnyama.
(Khumalo, 1997:609).
Kuba kuhle ukuthi abakhongi balale lapha ekhaya uma selunqunyiwe usuku
abayomemeza ngalo emzini. Isizathu yileso sokuthi kabanakufika sekukhwele
ilanga ngoba lokho sekungakhomba ubuthaka bomndeni wens,izwa kanjalo futhi
sekungakhomba ukuthi elinye ichopho kulawa abalwe ngenhla lokuphelelisa
ukuganana selihudulwa phansi Bavuka bahombe ngobusuku ukuze bamemeze
l05
kungakasi. Kabalinde nabo ukuvunywa ngosuku lokuqala. Ziningi izizathu
zokungavunywa kwabo ngalolu suku. Akekho osuke ebalindele. Umndeni
wasemzini nawo usuke usazokwenza amalungiselelo afanele futhi lokho kusuke
kubehla ngenhla. Nokho singaphawula ukuthi umaqondana nabathile basuke
benalo ulwazi lokufika kwabakhongi. Umuntu osuke efihlelwe naye ngenxa
yokwesinda kodaba, kusuke kunguyena umnumzane wekhaya.
Ukungavunywa kwabo ngosuku lokuqala kusakhomba khona ebuchuleni
bokuphathwa kodaba lokuganiselana. Ngaphandle nje kokuthi udaba lolu
kusafanele ukuba uyise wentombazane alwethule kwabomndeni, iphuzu eledlula
wonke amanye yilelo lokuzanelisa ngokugcwala kwesitsha sakhe. Ihlazo
lalesatshwa kithi kwaMalandela. Ngale kokubikelwa kwabaphilayo, kufanele
kubikelwe abalele ngendlela yakhona ngodaba Iwabakhongi. Uyise
wentombazane naye kufanele akulungele ukubiza izinkomo kubantu basemzini.
Kakufanele kuthi lapho uzalo seluphambi kwabantu bese kuba khona
ukuphikisana ngemihlandla yezinkomo.
Ngosuku lokwamukelwa kwabo abakhongi, kulalelisiswa kahle imibala
abamemeza ngayo esangweni:
Amadoda lawa ayefika ame esangweni akhe umnumzane
ngesithakazefo, bese-ke esho ukuthi azocefa isihlobo esihle, bese
beziba/a nangemibala izinkomo.
(Nyembezi no Nxumalo, 1966:117).
106
Ukumemeza nje ngesithole esibafazi bewela umfula kusasilunguzisa khona
ebumsulweni bezifiso zalabo abozokhonga lapha ekhaya.
UKhumalo, (1997:39) uphawula kanje ngalo mbala:
Elijikayo nje (ngafo mbafaj, yiqhathanzipho feli, yigcokama
leli, Iisho gengqakala emhlophe qwa ekhanya ebumnyameni,
ekusithekeni kuhle komkhanyakude. Ingqakala kithi
kwaMafandefa iyuphawu fobuhfe, Jobumhfophe, Jobumsulwa
hhayi nje kuphela ezinyaweni kodwa enhliziyweni,
engqondweni, emphefumufweni.
Ukumemeza ngombala onjena sekukhomba ukhalo olude ngezinhloso zalabo
abamemezayo. Bafisa lokhu kukhanya okukhanya kude ukuba kusondele
kuzobakhanyisela emzini. Lobu bumhlophe nobumsulwa bentombi ekhongwayo
sebugqanyiswe nayinkomo yesithole okumenyezwa ngayo esangweni. Laphaya
esangweni kunezala. Ezaleni kulele amathongo ekhaya lapho kukhongwa
khona. Inhlanzeko yezala ikhomba inhlanzeko yekhaya. Izala kulapho
kuchithwa khona umlotha. Uma ufuna ukotha umlilo, kudinga ukhe umlotha
ukuze umlilo usheshe uvuthe. Iqiniso liyazambula ngokumemeza ezaleni.
Yizifiso zalaba abamemezayo ukokha umlilo ovutha bhe, hhayi umlilo
wamaphepha. Bazokhonga umalokazane ongezukhanyisela indlu yakwabo
kupheJa kodwa ozokhanyisela umndeni wonkana. Kuzokhongwa umalokazane
ozobazalela inkosana yekhaya Ukufika nokwamukelwa kwabakhongi sekusho
ukhalo olude Iwamaxoxo osekuzongenwa kuwona. Wudaba lolu olukhulunyelwa
endlini enkulu Nankuya umamsamo uhlihla ingwebu noyinkomba yokuthi lolu
daba luphethwe ngabaphilayo ngesandla sabalele.
107
5.3 Ukulobolelana
Umkhongi I abakhongi baphinde bamemeze phambi komnyango ngaphambi
kokuba bangene ngaphakathi endlini. Baphinde bathophe abangaphakathi
ngezithakazelo zabo, balindele ukungeniswa. Ekungeneni kwabo, bahlaliswa
esililini samadoda phakathi naphakathi naso. Bheka iphuzu lenhlanzeko
yokuphathwa kodaba lokuganiselana. Abakhongi abanakulinga bengamele
umnyango wendlunkulu, kanjalo futhi kabanakwengamela umsamo, indawo
yabalele. Bahlezi baqondene neziko ngokufuzisela umfuziselo wodaba abeze
ngalo. Bazokokha umlilo ovutha bhe. Bahlaliswa ecansini futhi
elingasenakuphinde Iihlaliswe omunye umuntu ngoba seliyinsila yomkhongi.
leansi lalapha ekhaya linezinsila zekhaya. Ukuhlaliswa komkhongi eeansini
kuhlanganisa insila yakhe nensila yomndeni. leansi ahlaliswa kulo umkhongi
ngalolu suku nalo lisuke selinyalwe amathongo ekhaya ngolimi Iwawo
Iwasemfihlakalweni.
Ngobunono nangobuchule bolwazi lomsebenzi ajutshelwe wona umkhongi, ube
eselweneka udaba eze ngalo. Umkhongi unolwazi olugewele lokuthi lokhu
azokusho lapha kuthi kunambitheka kodwa kube kwehla kanzima ngoba sekusho
ukuhamba kwelinye ilunga lomndeni. Kufanele endlalele ngobuchule ukuthi-ke
uzosivala kanjani isikhala selunga lelo azolixephula emndenini walo.
UKrige, (1936120) uthi
The loss of a member disturbs the equilibrium between
the two groups, and this has to be set right by the
108
giving in return ofsomething else ofgreat value
in the lives of the people. Hence the lobo/a orpassing
ofcattle from the group ofthe boy to that ofthe girl.
Umkhongi uyazibala-ke izinkomo azolobola ngazo, aqaphele ngaso sonke
isikhathi ukusebenzisa inani lezinkomo elingewona ugweje ngoba udaba
akhuluma ngalo ngolwemizi emibilL Angamemeza afike kwezine noma
kweziyisithupha. Akalinge abeke ubhoko kweyesikhombisa ngoba lokho
kungakhomba ukwedelela abasemzini ngokubakhomba ngenkomba. Awabi
maningi amaxoxo ngalolu suku, ngaphandle kokuthi bayalalelwa nje abakhongi
lokhu abakushoyo bese benikwa usuku abangafika ngalo ukuze kuxoxiswane
kahle ngodaba oselusezithebenL Ngosuku 1010 olunqunyiwe, umndeni uphelela
wonkana. Uzalo lusuke seluhlanganisile nalo Iwabonisana ngalokhu abakhongi
abakushoyo nangezinkomo abamemeze ngazo.
Ngalolu suku Iwabakhongi kuboniswana ngamalobolo nezibizo. Izinkomo
zamabheka zihambisana nenkomo yohlanga. Le nkomo yinkomo yokubonga
unina wentombi ngokukhulisa umntwana wakhe ngesiko kanjalo umntwana
wagcina ubuntombi bakhe ukuze kufike isikhathi sokuba asine esigcawini
ezigqaja ngobuntombi nto bakhe:
Ukungabi yintombi ngokweSintu akusho ukuthi intombi
ayinayo ingane kodwa kusho ukuthi ayimazi
nhlobonhlobo umuntu wesilisa. Uma nje isiyake yaya
nomuntu wesilisa ocansini, leyo ntombi isuke ingasaphili
(Khuma/o, 1997:76).
109
Ukuphuma kwenkama yahlanga kubaluleke isibili, kukhamba khan a
ebumsulweni bentambi, kukhamba enhlanzekweni yamphefumulo.
Ukuyamukela kukanina wentambi le nkama kufakazela ubuqinisa anaba
ngakugcwala kwentambi yakwakhe. Uma intambi yakwakhe esemukele inkama
yahlanga ngaya ingagcwele, usethele umndeni wanke ngehlaza. Umkhwenyana
uma efika ngasuku lakumekezisa ethala intambi ingagcwele, uvuka athathe
umkhonta, aqonde khana emzini, ayafuna yona le nkomo ephume kungafaneJe,
okanye eyofuna wanke amalobalo akhe ngoba elotshaliswe umfazi, yena
eyinsizwa nsi.
5.4 Izibizo
Emva kokuba sekuboniswene ngezinkomo zamabheka kulandela izibizo.
Zehlukene kabili izibizo. Kukhana izibiza zoyise bentambazane kanjala nezonina
baya. Izibizo zayise yimikhonta namajazi. Omunye wale mikhanto kulena
ebizwaya uyise wentombi uyosina ngawo esigcawini kuphelele umkhandlu.
Ukusina ngalo mkhonto esigcaWini kufakazela Iona iphuzu lobumsulwa bentombi
yakwakhe. Izibizo zomame zona kuba amatshalo, amaduku kanye namaphinifa.
Alisali ibhodwe elikhulu, ugalaza. Kanjalo futhi imbuzi ebizwa ngokuthi ubikibiki,
ernele ukuxebuka kwenyama enyameni, njengoba kuhamba intombazane nje,
ayisali ezibizweni. Ubuntombi ngakakuvunula nengqondo bukamalokazane
buphela ngalolu suku ngoba usefanelwe ukufihla ikhanda kanjalo namadala
emzini.
110
Abakhongi baphindela emuva ukuyokwethula uhambo Iwabo kulabo abakade
bebathumile. Bethula nezibizo lezo ezibiziwe ukuze zilungiswe ngokushesha
ukuze kubonakale okuyiyona nhloso yokuzomemeza emzini wendoda. Akupholi
maseko bese kwenziwa amalungiselelo okuhanjiswa kwazo. Lezi zibizo
zihanjiswa ngumkhongi ephelekezelwa ngumakoti wakwamkhwenyana. Laba
basuke bethwele lokhu okubiziwe bese kuthi umkhongi yena aqhube imbuzi.
Ngosuku lokulethwa kwezibizo umkhongi uyahlatshiswa, kanjalo nenkosazane,
bahlatshiswa izimbuzi. Bathe/wa ngezinyongo za/ezi zimbuzi bese kuthi amanzi
ezinyongo achithwe ezaJeni ngoba engenakuchithwa emsamo sengathithi kade
kwenzelwe owasekhaya umsebenzi. Izinyongo lezi zibe sezifuthwa, bachonywe
zona emakhanda:
fzinyongo fezi zinencazefo yazo. Okokuqafa zikhombisa
ukuphana nokuqashambafa komnumzane. Okwesibifi
zikhombisa ukuthi labo bakwamkhongi sebeyizihlobo
nabantwana bakulo muzi wakwamakoti, okwesithathu
yizona ezihlanganisa amad/ozi a/aba bakwamkhwenyana
nabasekhweni lakhe.
(Msimang, 1975:271).
Umkhongi uphinda asebenzise ithuba lokubonana nabasemzini ngokuthi acele
ilanga lodwendwe. Bashaya phansi lapho abasemzini bethi akukaze kwenzeke
ukuba kukhishwe usuku kube izinkomo abamemeza ngazo zingabonwanga.
Kufanele bazibone ngamehlo, bazanelise ngaphambi kokuba bangakhipha usuku
1010
I I I
5.5 Ukubonwa kwezinkomo
Emva kwaleli zinga kulandela izinga lokuyobonwa kwezinkomo ngabakubo
kwentombazane. Izinkomo lezi zibonwa ekuseni, hhayi kodwa ngovivi.
Abayobona izinkomo bayiso labaphilayo kanjalo nabalele ukuthi umntwana wabo
usengaphuma. Usuku lokukhishwa kwakhe, olungumzukuzuku, lukhishwa
kuphela uma izinkomo zamabheka sebezibone ngamehlo abasemzini futhi
bazenelisa ukuthi yizo ngempela lezo abamemeza ngazo esangweni. Izinkomo
zibonelwa esibayeni. Kuyacaca ukuthi kukho konke okwenziwayo, abalele
kabashiyiwe nakancane ngaphandle. Isibaya yilapho kwenzelwa khona
imisebenzi yekhaya. Kubikwa kubona, njengoba babazisiwe kuqala lolu daba,
ukuthi jzjnkomo zabo ziyaphuma ziyobalandela umalokazane.
Ngosuku lokubonwa kwezinkomo kuhlatshwa ngisho inkomo imbala, kuthiwe
yindlakudla kamlingani. Ngenxa yokwesweleka kwemfuyo nokwehla kwezinga
lomnotho sekwahlatshwa imbuzi. Imbuzilena ayiphekwa yonke kodwa kusala
isifuba abasisonga ngesikhumba, bahambe naso ukuyosinika izinzalabantu
zentombazane. Alisali inqina layo imbuzi leyo ngoba yilona abavulela ngalo
izinkomo ukuba zilethwe.
UMsimang, (1975:274) uthi:
Okunye okusemqoka endabeni yezindlakudla ukuthi
kulena yabakhwe kuswelekile nakanjani ukuba
baphiwe inqina langaphambili balidle.
Ngalokho bavulela izinkomo zabo indlela.
112
UNyembezi noNxumalo, (1966: 117) bathi:
Amabheka, noma izinkomo zelobolo zilethwa
ngabakwamkhwenyana beziqhuba, afike
umkhongi amemeze esangweni athi "Nazi izinkomo
wena wasekuthini. Uthi okabani thola wena wasekuthini."
Bese ezisho ngemibala umkhongi zonke izinkomo
aziqede, zingeniswe-ke.
Umkhongi akanakuziletha lezi zinkomo ngaphambi kokuba umalokazane wabo
akhiphe umbondo wokuzivulefa isango ukuba ziphume lapha ekhaya. Lo
mb6ndo kuthiwa yimvulamasango. Uzivulela isango emzini ukuba ziphume
Uphawu lokuphana luhamba phambili esikweni lokuganiselana. Nalapha belethe
izinkomo emzini, kwazona izinkomo ziphinde zihlatshelwe eyazo yokuzamukela
emzini, ziphinde ziphuziswe umswane wave ukuze zingabi wuhlanguhlangu,
zilokhu zikhumbula emuva. Umswane Iona eziphuziswa wona owokuba
zejwayezwe utshani bendawo esezifikele kuyona. Ziphinde futhi zichelwe
ngamavovo otshwala obusuke bugayiwe ngoba kusuke kwaziwa ukuthi
zizolethwa. Ngaphandle kwalezi zinkomo, kuphinde kuhlatshwe enye inkomo
ebizwa ngokuthi yimvumabakhongi. Umkhongi kanakuziletha lezi zinkomo
ngaphambi kokuba umalokazane wabo akhiphe umbondo wokuzivulela Isango
ukuba phela ziphume lapha ekhaya. lo mbondo olethwa yintombi emZlnl
kuihiwa yimvulamasango.
Uzivulela isango emzini ukuba ziphume.
(Khumalo. 1997:113).
113
Emva kokuphuma nokungena kwezinkomo esibayeni, sekuza omunye umbondo
omkhulukazi obizwa ngokuthi yingqibamasondo. Lo mbondo ubizwa
ngelengqibamasondo ngoba umntwana usuke ebonga izinkomo esezilethiwe
lapha ekhaya. Ngakho-ke ugqiba amasondo azo ezawenza, ziqhutshwa ziza
lapha. Empeleni lolu wuphawu lokugqiba amasondo akhe yena siqu khona
engazukuthi efika emzini abese ephindela ekhaya. Ugqiba umkhondo njengoba
nazo izinkomo sezibethelelwe lapha ekhaya ngokuhlatshelwa inkomo ewuphawu
lokufa kwazo kwamfana nokuvuka kwazo kwantombazane. Naye-ke uzofa lapha
kubo aze ayovuka emzini. Empeleni umakoti usuke efunga ngalo mbondo ukuthi
ngeke aphinde abuyele emuva kubo noma sekunzima kangakanani emendweni.
Useyofela khona kumnyama kubomvu, ngoba alisekho elinye ikwabo
ngaphandle kwaleli zwi.
Emva kwaleli zinga, kulandela usuku lapho umkhwenyana ephelekezelwa khona
ngumkhongi omncane nezintombi zakubo ezimbili noma ezintathu, ukuya
ekhweni lakhe. Akaveli azisukele, ahambe kodwa ubizwa ngumkhwe wakhe
naye enesifiso sokuba abone umkhwenyana wakwakhe. Umkhwenyana nalabo
abamphelekezelayo bangena sekuhwalele emzini. Uhlatshiswa indlakudla yakhe
umkhwenyana, achelwe ngenyongo yayo le mbuzi. Ngale mbuzi usezalwe
kabusha naye umkhwenyana, uzalwa ngokwasekhweni manje. Naye
usengumntwana lapha ekhaya. Unikwa ilungelo lokudla ukudla kwalapha
ekhaya. Usengahlafuna izinkobe zalapha ekhaya. Uma efika kungasengiwe;
114
izinkomazi zibhonsa. nemimvemve isisilokozane. usengafika asenge ngoba
usengumntwana walapha ekhaya. Uma efika izinkomo zisemasimini. unelungelo
lokuthatha uswazi. aluthele ebafaneni. kuphume izinkomo emasimini ukuze kube
nento eyovunelwa ezinqolobaleni. kudliwe. kukhonjwe ngophakathi.
5.6 Ukukhehla
Ngaphambi kokuba umntwana aye emzini uyakhehla. Useyingoduso yomuntu
ngakho sekufanele alungiselele izinga azongena kulona. Ukukhehla lokhu kusho
ukuthunga inhloko nesidwaba. Ngenxa yokuthi usegqokise okomfazi kodwa ebe
engakaphumi ngokwesiko lapha ekhaya, isiko lokukhehla libikwa ngomsebenzi
kwabalele, bangaze babuze 10 mfazi ohamba egcekeni. Abalele baze banikwa
elezithutha nje ngakho ukuthi okunye ukwenza kwabo kungafaniswa nokwabantu
abazithutha. Kwalani khona ukuthi buchitheke bugayiwe ngakho nje ukuthi
kababikelwanga ngalo "mfazi" asebembona egqishazela egcekeni,
Intombi ezogana ikhehlwa ngabakowayo. Insizwa eganwayo ithumela umkhongi
nodadewabo ukuba bayokhehla umalokazane. Intombi eganayo ikhehlwa
ngembuzi. Kubizwa inyanga yokukhehJa ukuze igcine leli sikothi ngokuyikho
Ngaphandle kwale mbuzi. uyise wentombi naVe ukhipha imbuzi azobika ngayo
kwabalele ngalo"mfazi" osegqishazela egcekeni.
UMsimang, (1975275) uthi
Inhloko iyabikwa emzini ngamaqhikiza. Inocu olulodwa
olumhlophe olukhishwa enhloko lufakwe esichumweni
115
sotshwala kube yisichumo sokubika inhloko. Izitsha
zotshwala zibekwa exhibeni lotshwala kuthi esisodwa,
mhlawumbe ingaqela, lithathwe izintombi zingene nalo.
elawini, ziyoziphuzela Iona, kuthiwe yinkatha yezintombi.
5.7 Ukucimela
Intombi ezogana ihambela izihlobo ngenhloso yokuba iyovalelisa okokugcina,
njengoba isizogana nje. Leli empeleni yisiko lokuvalelisa lapho sezihubela
sakusha. Iqala ngakho ukucimela ngaphambi kokuba ingene emgonqweni
ngoba uma isike yangena emgonqweni ayisenakuphuma iphinde iyocimela.
Lapho ivalelisa, izihlobo zipha intombi noma yintoni njengemishanelo, amacansi,
izimbuzi, izinkamba, njalonjalo. Konke lokhu izokusebenzisa emzini uma
seyabela abasemzini.
Intombi ezogana ayithembeli kuphela kulezi zipho nayo isika ikhwani ukuze
ngesikhathi isemgonqweni, izokweluka amacansi azoyisiza phambili. Laphaya
emgonqweni intombi ilulekwa ngomakadebona ngezingqinamba ezozifumana
emendweni:
Ngale nkathi-ke usuke esebanjiswe insika yakwabo,
ephakathi nendawo, kuthiwa uyothola kuyo
amandla okubhekana nekusasa.
(Msimang, 1975:279).
Kuningi okwenzeka lapha emgonqweni okulungiselela umalokazane izinga asuke
ezongeni kulona. Yinkonzo yesiguqo lena angena kuyona. Ngolimi Iwesimanje
116
uyakhuleka ukuba kuthi nakuba ungathunyelwa gundane kodwa akwazi
ukumelana nezingqinamba zasemendweni. Ngaphandle kokulungiswa
komphefumulo ukuba ubhekane nesimo umuntu asuke ezobhekana naso kodwa
uphinde alungiswe umzimba ukuze abukeke ngosuku lodwendwe. Njengoba
esemgonqweni njena udla ubulawu. Ubulawu lobu buphathwa ngesinono
esimangalisayo. Ubulawu benzelwa ukumhlanza ingaphandle nengaphakathi
ukuze aphume lapha emgonqweni igazi lakhe Iichachambile ebukeka,
ethandeka.
UKhumalo, (1997:149) uthi ubulawu lobu bumenza:
... abhubhuzele ubuhwanqa, athandeke kunoma ubani.
Ikakhulukazi kumlobokazi phe/a ove/e esayozakhela
ugazi emzini ngugo. Kumqoka futhi ukuqaphela
ukuthi ukhamba lobulawu lukhelelwa noma
lugcwaliswa yingane esencane ngenxa yobumsulwa
bayo. Kungaba eyentombazane noma kube ngeyomfana,
umanka nje uma ingakakhuli.
Ubumsulwa bomlobokazi bulokhu buphathelwe echopheni eliphezulu njalo nje
kusuka kuqala 10 msebenzi kuze kube uyaphuma, uyasina umntwana. Yilobu
bumsulwa obumakhele ugazi kwaze kwaba uthola umendo Iona. Akanakuxova
izinto ekugcineni manje. Lolu khamba lobulawu nje luhlala emsamo, lunyalwe
ngamathongo ekhaya.
Ngaphandle kokudla ubulawu nokwelulekwa, usebenza umsebenzi wezandla
njengokweluka amacansi azobekela ngawo abasemzini. Okuphambili kuzeluleko
azithola lapha, yilokho kokuthi akahambe angabheki emuva. Lokhu nje ukusika
117
nokweluka kwakhe kuwuphawu olunomfuziselo wokuzalwa nokufa kwakhe
ekhaya kwabo nokuyohluma emzini njengekhwani Iona elisikwa lihlume.
Ukusongwa ngocansi lapho umuntu esedlulile kulo mhlaba, kunomfuziselo
ofanayo nalona ngoba kunenkolelo yokuthi odlulayo kulo mhlaba, usuke
eseyovuka emhlabeni wamathongo abuye azoba yidlozi lekhaya ngokugcinelwa
amasiko afanele. Kanjalo-ke nentombazane eganayo, ukusika kwayo ikhwani
nokweluka kwayo amacansi kusakhomba khona kulo mfuziselo:
Ukufa kwakhe ngohlelo lomendo, usuke futhi
eyohluma emzini njengalo ikhwani elisikiwe
ngakubo kodwa liyohluma emendweni.
(Khumalo, 1997:110).
5.8 Umncamo
Lona ngumsebenzi ogcinwa nguYlse wentombazane ngaphambi kokuba
umntwana aphume ayosina. Udonswa nguyise ngengalo. Uphuma naye endlini
lapho kade egonqele khona, eqiniswa, eyalwa, aphume naye, angene esibayeni,
abike kwabaphansi ukuthi umsebenzi wokulotsholwa kukasozibanibani
usuphothuliwe njengoba esemkhipha nje. Uyise wentombazane uhlaba inkomo
ukubonga kwabalele ngokukhulisa indodakazi yabo kuze kube kufika lesi
sikhathi. Ngale nkomo uyise wentombazane usuke evafefisa endodakazini
yakhe ethi "nkonzwenhle phambili". Ubonga umntanakhe ngokumlethela
izinkomo zelobolo ngokuziphatha kahle kwakhe. Umntwana ngaleso sikhathi
usuke engasaphumeli emnyango. Uphuma njena lapha egubuzele, aye
esibayeni ukuyobona inkomo yakhe yomncamo abese ebuyela enkatheni yakhe.
118
Ukufa kwale nkomo kusakhomba khona futhi emfuziselweni wokufa kwakhe
kwabo nokho eyovuka emzini, Uchelwa ngenyongo, yayo le nkomo efele
ukuvuka kwakhe. Ngaphandle kokuchelwa ngenyongo, uphinde futhi afakwe
isiphandla sayo le nkomo nokuyisona esimucelela indlela emhlophe eya
emendweni kwabakubo abalele.
Uyise wentombazane usuke ephathisa indodakazi yakhe umphako ngoba ingeke
yangena emzini ivathazela futhi ingeke yakudla ukudla kwasemzini ngoba
isahlonipha izinyanya. Amakhosikazi ayosinisa wona ahambe kuqala ukuze
ayolungisa isikhundla sikamalokazane kanjalo nokudla azofike akudle umntwana
emzini. Emva kwaleli zinga kufika izinga lokuphuma kodwendwe. Udwendwe
lulandwa ngumkhongi. Ufika athwale ibhokisi lomntwana elinezinsila zakhe.
Akufunakali ukuba lezi zinsila ziwele ezandleni ezingafanele ngoba ngazo nje
kungabhubha abantu.
Ngokugcinwa komsebenzi womncamo uyise wentombazane usuke eyinxusela
kwabalele ukuba bamsingathe, bamphelekezele umntwana, bamzinzise emzini.
Uphuma naye-ke umntwana, athi ukuhambahamba emva kokuba esemkhiphe
esangweni abese emdedela, usebuyela emuva ngoba yena useyoze ahambe
ngakusasa.
UKhumalo, (1997:220) uthi:
Okuphawulekayo ukuthi uyise umbamba ngesandla sobunxele
esandleni sokudla umntwanakhe uma esemkhipha ..
119
Okumqoka ukuthi umbambe esandleni sokudla umntwanakhe.
Yisandla lesi esineziphandla zomntwana zonke eziphathelene nalo
mkhosi ngoba phela ngokoMdabu abesifazane basifaka esandleni
sokudla isiphandla. Lesi sandla sokudla sichazeka kahle uma
usihlobanisa nensonyama nomhlubulo wesokudla ovele uyisitho
somntwana njengoba ephuma nje.
Unina wentombazane yeni:J akalubhadi odwendweni Iwentombi yakwakhe ngoba
ukusuka kwayo esikhundleni ekade igoye kusona, sekusho ukuthatha kwakhe
isikhundla leso, agoye kusona kuze kube uyabuya umthimba. Yisikhathi
esibucayi lesi, akekho onezandla ezihlanzekile nezimsulwa ezingafanela
ukuqapha lesi sikhundla.
Ekufikeni komntwana nomthimba bangena ekhaya begqumshela. Entathakusa
bayaphuma bayogoya ngaphansi kwesihlahla kuze kuse umntwana egoyile.
Uhleli kulo njalo icansi lakhe lelo ahlala kulona mzukwane evakashele emzini
futhi eseliyinsila yakhe. Kuthi lapho udwendwe selukhuphukela ekhaya, icansi
lelo lakhe lilandwe nguninazala oliqaphe ngeso lokhozi ngoba liyinsila
yomlobokazi wakwakhe:
..............isihlahla lesi sokugoya umntwana kuyacaca ukuthi
ngumthunzi Iona wabalele. Uhlala kuwona entathakusa nje
ngoba uyuphawu Iwesigcawu sikamnumzane kwasemanduJo.
Kusobala ukuthi lapha ehlezi khona, uhlezi esigcawini
samathongo esizwe manje ukuba amgcobe, amuyale,
ambusisele izinga angena kulona lokuba ngumama phakathi
kwesizwe. Ugoyele ukukhoseliswa nokwamukelwa phansi
kwekhwapha Jamathongo ohlanga ngokwesiko ukuba ajutshwe,
aphinde aqiniswe ngabanikazi bemndeni nesizwe njengonina
wabantwana besizwe abasemthethweni njengoba ezosina nje.
(Khumalo, 1997:273).
120
Ukuphakama kwelanga kuhambisana nokugcinwa kwemicikilisho yasezibukweni.
Ngesikhathi izintombi zichopha zishaya ingqakala ngezansi ezibukweni,
izinsizwa zona zisuke zizilungiselela ukuhlaba izilwane zazo. Kusadliwa
ngoludala uyise wensizwa ubehlabisa umthimba inkomo yasezibukweni. Le
nkomo ihlatshelwa khona ezibukweni futhi idliwe iphelele lapho. Kuyenzeka'
nokho ukuthi kube khona inyama esalayo. Leyo nyama iphathelwa abasele
emuva.
Ngenxa yokuthi izinsizwa kulokhu uqalile umcimbi bezilokhu zingunge
umalokazane ukuze angahaqwa wuthuli, kunembuzi izinsizwa ezihlatshiswa
yona ebizwa ngokuthi wuthuli Iwezinsizwa. Nayo le mbuzi, njengenkomo
yasezibukweni, ihlatshelwa khona esihlahleni lapho, iphekelwe khona, idliwe
iqedwe ngaphambi kokuba udwendwe Iwenyuke. Empeleni le mbuzi
ngeyokuthintitha izinsizwa uthuli. Iphekwa ngezimbiza zokwebolekwa kanjalo
inyongo yayo nesikhumba save kuyalahlwa. Emva kokudliwa kwale mbuzi,
.lJsungenyuka-ke umthimba. Yisikhathi lesi sokucelela umntwana kwabaphilayo
nabangasekho ukuhlala okuhle emZlnl. Uphawu lokumcelela kwabalele
lukhonjiswa ngezindlela eziningi. Okokuqala nje uyise umhlomisa ngesinqindi
nehawu azosina ngalo esigcawini. Lokhu yizikhali okwakuliwa ngazo
kunqotshwe izitha kwelakithi kwaMthaniya. Umalokazane uhlome ngakho nje
ukuze kumzimelelise, angehlulwa ngumendo.
121
Izinsizwa zikhuza iziqubulo zize ziyongena esibayeni ukuvusa abalele.Bazikhuza
njalo iziqubulo behuba benyuka baze bayongena ekhaya. Uma bengena ekhaya
bafike bazungeze umuzi ngaphakathi besho ngawo amahubo nezahho qede
baze bayogcina esibayeni, benyuka ngokwesiko lomdabu ngesandla sokudla
bese beyojika enhla nesibaya. Emva kwalokho bayehla ngohlangothi'
Iwesokunxele beze beyokuma ngasesangweni. Lokhu kungena kwabo ekhaya,
esibayeni, ukuhuba, ukuvumisa nokugiya esibayeni wumkhuleko womdabu
wokucelela umntwana inhlalonhle. Bayambika ngokwesiko ezinyanyeni zonke
zekhaya. Abagiyi ezaleni, bagiya esibayeni, izala elezinzalabantu, azilufuni
uthuli. Ukungena kwabo esibayeni, kuwuphawu lokubika umntwana
kuzinyandezulu zekhaya. Lokhu kugiya, ukuhuba nokuvumisa ethempelini
kungenxa yokuthi manje sebemkhulekela kubamnumzane.
Kukhulunywa nabalele esibayeni, kuphunywe lapho kuyiwe esigcawini lapho
seziyowushaya khona. Kunesidingo sokuba kuqalwe kuleli thempeli, isibaya,
ngaphambi kokuba kuyiwe esigcawini. Emva kwaleli zinga lokucelela umntwana
umendo nokuneqiniso lokuthi abalele bezwile ngalo futhi bakwemukele
ukucelelwa kwakhe, sekungayiwa esigcawini.
Ngaso leso sikhathi kuphuma omakoti abazala 10 mntwana
nabo bayomcelela ukungena. Kungabe abenzanga lutho
bengasahlomanga bonke uphaphe Iwentshe emakhanda
(inyoni edlula zonke ezinye) bese bedondolozela ngezinduku
ezebuliwe zephahla noma zogagane (imithi enenkani) kanti
ezandleni zokuphonsa baphethe izimbaqa noma izihlonti
ezivuthayo, akukhathaleki ukuthi kusemini.
(Msimang, 1975:283).
122
5.9 Izilwane ezihlatshwayo nokwabiwa kwazo
Kunezimbuzi ezimbili ezikhishwa ngabakubo kamkhwenyana. Eyokuqala,
inikezwa udadewabo kamakoti oyinkosazane bese kuthi lena yesibili inikezwe
umalume kamakoti. Kuphinde futhi kukhishwe izinkomo ezimbili. Eyokuqala,
ikhishelwa uyise kamakoti kuthiwe uyacolwa ngayo. Le nkomo-ke yona
iyabulawa kodwa ayabiwa, uyithwala yonke, iyodliwa emzini wakhe, kusale
kuphela inhloko, umkhono, namanqina. Kugcinwa ngekamakoti, kuthiwe
uqhoyiswa ngayo. Kunakekelwa kakhulu inyongo nenanzL Lena-ke yona
iyahlatshwa, idliwe.
Emveni kokuba isiphekiwe-ke inkomo kamakoti lena ehlatshiwe, yabiwa
ngononina: Umlenze onikwa unina womntwana usuke ungaphekiwe.
Uphathelwa wona ngoba yena usuke engekho lapho ngokwesiko. Omunye
umlenze, udliwa ngumthimba kanye nokwangaphakathL Imikhono yona yabiwa
kanje: omunye unikwa izinsizwa zasemthimbeni ungaphekiwe, awudlelwa lapha
ekhaya kodwa izinsizwa ziwudlela entabeni. Izinsizwa eziyintanga yentombi
eganayo zona aziwudli ngoba zingeke zaganwa, zingahlala zizimpohlo. Omunye
wemikhono wona unikwa ikhetho kanjalo nenhloko. Umkhongi yena uthola
isinqe. Isifuba sona esezintombi ezizohlambisa umakoti.
Inyongo achelwa ngayo umakoti iphuma enkomeni yakhe acolwa ngayo.
Ngenxa yokubaluleka kwayo kuswelekile ukuthi umakoti aziphathele yona zandla
zakhe. Ngakho-ke inele ingakhishwa nje enkomeni kanye nesibindi bese
eyabikelwa umakoti.
123
Uhamba nezimpelesi zakhe aqonde esibayeni
ukuyoyilanda ukuze azigcineJe yona vena. Uchelwa ngayo inyongo lena
ngumkhongi, lokhu kwenzelwa emgonqweni lapho egoyele khona.
5.10 Isiko lokuhlambisa
Ngalobo busuku umyeni umekeza umkakhe. Ngakusasa ekuseni, izintombi
zifuna ngodli imbuzi yazo ebizwa ngokuthi ngumeke. Le mbuzi aziyidleli ekhaya
kodwa ziyidlela endle futhi ziyidle ziqosheme. Isiko likumisile futhi ukuthi
zimbambe umkhongi ngesikhathi elethe izitsha ukuze ziyidle ekhona le mbuzi,
zikhalela ukuthi umkhwenyana ulale nodadewabo, wamenza umfazi. Emva
kokudliwa kukameke, umkhongi bamphendula umuntu wesifazane ngezenzo
nangokugqoka kwakhe:
Umkhongi unikwa isidwaba sobuqhikiza bukamakoti. Kukhiwa
amanzi ngodewu kuxovwe ibomvu nomcaka kuhlanganiswe
nomlotha wawo lomlilo wembuzi kameke. Kube sekuyacakwana.
Yilona siko lokuhlambisa leli. Umkhongi emva kokuba sekudliwe
ukhuphula umthimba ngokuthi athwale ibhokisi ehushazela ngaso
isidwaba usefana nomakoti manje. Empeleni usengumakoti
ngokwenza kwakhe. Uphethe nesinqindi nehawu.
(Msimang, 1975:294).
Uthi ungafika umthimba phakathi nesibaya bese uyama. Umakoti abese ethatha
udewu lwamanzi, afake phakathi ubuhlalu obumhlophe. Uyasondela-ke
umkhwenyana, afike ahlale phambi kwakhe ebese uyamgeza umakoti
ezinyaweni. Khona kusenjalo umthela ngawo emzimbeni amanzi lawo. Amanzi
acwebile ngakho agcizelela ukucweba komendo. Ubumhlophe bobuhlalu
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bungumfuziselo wobumhlophe bomendo wabo. Ngenxa yobumhlophe babo
ubuhlalu nobumhlophe bezinhliziyo zabagananayo, kumele ukuba buhlambise
umkhwenyana.
Ingxoxo engenhla iyalicacisa iphuzu lokuqikelelwa kobumsulwa bentombi kanjalo
nensizwa abasuke beganana. Kanjalo futhi iphuzu lokuthi abagananayo
kabazakheli umuzi wabo nje kuphela, ngokuthandana kwabo bobabili,
lichonyelwa phezulu ekugcinweni kwaleli siko. Ukuphana wuphawu oluhamba
phambili njengoba kulokhu kwaqalwa kugqame iphuzu lokuphana ngezilwane
kanjalo nokuphana kulabo ababili abathathanayo nemindeni eganiselanayo.
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ISAHlUKO SESITHUPHA
6.0 ISIFO NENQUBO EPHATHElENE NOMNGCWABO
6.1 Isingeniso
Siphonsa iso ezingeni esingalibiza ngokuthi liyisiphetho sempilo yomuntu, izinga
lokufa. Leli yizinga elimi phakathi komhlaba wabaphilayo, ababonwa ngeso
lenyama nomhlaba oyimfihlakalo kaMlenzemunye, omalunga akhona wona
abonwa ngeso lasemfihlakalweni yamathongo. Isidalwa esingumuntu siyazalwa,
sikhule, sigane noma siganwe nokuyisikhathi lesi esisilungisela ukuba naso
sizale ukuze siqhubele phambili ulibo lomndeni kanjalo nolwesizwe esisakhele.
Leli zinga lokugana noma lokuganwa, umuntu limhlanganisa nabaphilayo,
limhlanganise nabangasekho kulo mhlaba kuze kube Iimhlanganisa
nesizukulwane esisayovela. Emva kwaleli zinga kufika izinga eliyisiphetho
sempilo, ukufa.
Ukufa kungesinye sezimo ezibuhlungu esingasifanisa nokuhlephuka kwegatsha
lomuthi obukade ubizwa ngomndeni. Ukufa kusho ukwehlukana kwenyama
nomphefumulo esidalweni esingumuntu. Kanjalo futhi kusho ukwehlukana
ngokwenyama namalunga omndeni kodwa kube kusaxhunyenwe
ngokomphefumulo phakathi kwalowo osuke esedfulife kowamagade nalabo
abasuke besawadla anhlamvana. Ukufa kusho ukuxebuka kwenyama
enyameni.
Ukwedlula kwelunga lomndeni nosekwazeka ukuthi alisenakuphinde Iibonwe
ngamehlo enyama, emzimbeni wenyama kulanywa wukuzanelisa komndeni
ngokuphatha ngazo zozibili umzimba kanjalo nomphefumulo walowo osuke
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esedlulile kulo mhlaba nokunenkolelo ezinze ekuthini, Iowa osedlulile, usedlulele
ezweni loyisemkhulu, useya kwelingafelwa nkonyane. Abasele basele nethemba
lokuthi sebeyobonana naye kwelizayo. Zombili lezi ziqu zomzimba womuntu,
umzimba nomphefumulo, zinendlela ezilondolozwa ngayo ebugugwini
nasezinzulwini zobuchopho besiNtu. Ukulondoloza lezi ziqu zomuntu, isiNtu
sikwenza ngokulandela inqubo oselokhu yakhonjwa ngabadala nabo babebonefe
kwabadala kunabo ezizukulwaneni nezizukulwane isiNtu esizelamayo. Inqubo
lena iphethe ukuba machopho mathathu: Yichopho lenqubo engaphambi
kokufihla ubumba lolu obeluwumzimba womuntu, oselubhidlikile; inqubo
yokufihlwa kwalo ubumba 1010 kanjalo nenqubo yokunakekelwa komphefumulo
womuntu emva kokulondolozwa kobumba 1010 ukuze umuntu abuye nezibusiso
zangale kwethuna kulabo abasawadla anhlamvana. Ukufa lokhu
kunhlobonhlobo futhi kunezimbangela ezinhlobo ningi njengoba
kuzocutshungulwa lapha ngezansi.
6.2 Izinhlobo nezimbangela zokufa
Ukufa lokhu kwehlukene izinhlobo ezintathu: ukufa kozumo, ukufa kokugula
nokufa okuwukugoduka. Ukufa kozumo kusho ukubhubha komuntu
obekungakalindeleki ukuthi usengadlula kulo mhlaba. Ngumuntu osemncane
okuthiwa ufe ngokuzuma. Lokhu kufa kugqanyiswa nawukusetshenziswa
kwesiqu sesenzo - "zuma" okusho ukuhlasela umuntu kungalindelekile. Lokhu
kusho ukufa ngokuhlasela wena muntu ube ungalindele futhi ungazelele.
Ngakho-ke ukufa kukuzumile ngoba ubungakakulindeli. Ziningi izimbangela
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zokufa kozumo, esingabala kuzo izimpi, ukubhubha ngomlilo, ukweleleswa
ngumphezulu nokunye njalonjalo. Ukufa ngalolu hlobo kwakukhona
nasemandulo namanje kusefana nokwasemandulo. Umehluko nje usuhlezi
ezintweni ezisetshenziswayo, kanjalo nezimo abantu abafa ngaphansi kwazo
esikhathini esesiphila kuso namuhla. Izimo isiNtu esiphila kuzo, zidala izimo
ezintsha zokufa kwabantu ngokuzuma. Singabala ukubhubha kwabantu
ezingozini zemigwaqo osekuyinsada kulezi zinsuku. Singaphinde futhi sibale
ukubhubha kwabantu kuhle kwezimpukane bebulawa ngezikhali
ezinhlobonhlobo, ikakhulukazi izibhamu ezithe chithi saka nomhlaba wonke,
kanjalo nezifo ezingomashayabhuqe muva nje.
Kuyinto ejwayelekile ezikhathini zanamuhla ukuthola abantu bezibulala bona
ngenxa yezingqinamba abasuke bebhekene nazo ezimpilweni zabo. Lolu hlobo
Iwabantu lusuke selufike esiphethweni sokucabanga bese lukhetha ukuzibulala.
Ziningi izimo ezidala ukuba umuntu akhethe ukuzibulala yena qobo Iwakhe.
.Abanye bashiywa ngabayeni babo kokunye ngenxa yokungatholakali
kwabantwana emendweni, abanye kuba yizinkinga eziphathelene nesimo
somnotho. Ngenxa yezinkinga zokusweleka kwemali yokondla imindeni,
izinhloko zemindeni zikhethe ukuzibulala imbala. Singabala sithini?
Okubuhlungu du nosekwejwayelekile kulezi zinsuku kuba wukuqotha imbokodo
nesisekelo kulabo abasuke sebekhethe le ndlela ngokuthi bakhethe
ukuzendlalela ngawo wonke amalunga omndeni ngisho nezinsana imbala.
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Nakuba izinto ziguquka ngesivinini esesabisayo uma sibheka ngasephuzwini
lokubukwa kokufa wumphakathi, sithola ukuthi umphakathi wonkana
usakwesaba ukufa okuwumkhokha. Umuntu nje osuke efe ngesikhali
akangeniswa nakungeniswa ngaphakathi ekhaya kodwa udlula ngaphandle
kwekhaya ngoba kwesatshwa ukulethwa komkhokha ekhaya. Umuntu obefa
ngale ndlela:
ubengazilelwa futhi ubengakhalelwa, ubembelwa
ithuna lakhe eduze kwalapho efele khona ngoba
kunenkolelo yokuthi uma engeniswa ngaphakathi
ekhaya kuzobe kudonswa umkhokha bonke
abasele baqothwe yilokho kufa.
(Msimang, 1975: 138).
Ukufa ngokugula khona kukabili: Kukhona ukuhlatshwa yisifo, umuntu asheshe
adlule emhlabeni kanti kuyenzeka futhi agule isikhathi impela, kuzanywe kuze
kwehlulekwe, agcine ngokushona umuntu lowo. Nasemandulo, njengoba
kusenjalo namanje, abantu basaphathwa yizinhlobonhlobo zezifo, abanye
balashwe baphinde bamphonse umbalane; abanye njalo bagcine ngakho
ukwendela koyisemkhulu. Esikhathini sanamuhla nokho sekukhona izifo
eziyinkithinkithi futhi neziyinkinga kakhulu ngenxa yokungelapheki kwazo. Izifo
zocansi, izinyanga zomdabu zazizelapha nje avuke umuntu qingqo ngaphandle
kwenkinga. Muva nje sekukhona izifo zocansi ezishabalalisa isiNtu ngendlela
ethusayo. Odokotela baseNtshonalanga kanjalo nezinyanga zomdabu
sebegadle zephuka ikhambi lokuzelapha kodwa do.
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Uhlobo Iwesithathu lokufa Iona alwethusi kangako ngoba lufika vele abantu
sebelulindele. Lolu wuhlobo lokufa olubizwa ngokugoduka kwalowo osuke
eseshonile. Ukugoduka kusho ukuhamba uya ekhaya. Ikhaya Iingasho izindawo
ezimbili; Iingasho ikhaya labaphilayo, lingabuye lisho ikhaya lamathongo uma
silimatanisa nokufa. Ukugoduka kusho ukwedlula komuntu osekhulile impela,
egoduka eya koyisemkhulu. Osefike kuleli banga usuke esefaniswa nedlozi.
Useyahamba kulo mhlaba wanganeno ngoba kawekho amadlozi kulo mhlaba.
Useya emhlabeni wakwaNtabakayikhonjwa, useya kontanga yakhe
asebezokhuluma ulimi olulodwa naye. Iphuzu elingenhla ligqama Iithi bha lapho
abantu abasuke sebekhule ngalolu hlobo sebebona izinto ezisuke zingabonwa
ngabakulo mhlaba. Bajwayele futhi ukuqagela izinto ezisuke zizokwenzeka futhi
zenzeke ngempela. Izinkomba-ke lezi zokuthi basuke sebesondele ekhaya
lasezweni lamathongo. Kuyamkitaza umuntu osekhulile ukubizwa ngedlozi
ngoba lokhu kusuke sekusho ukuchonywa uphaphe Iwendwa yisizukulwane
esisha. Usuke umuntu esekwenzile ayekuthunywe nguMvelingqangi kulo
mhlaba-noma esengasithela, akashiyi macala.
Emandulo izwe Iisabusa, abasebefike kulesi sikhathi sokuphila babezicelela
bona ukugoduka emadlozini ekhaya ngokuthi bakhombe inkomo thize esibayeni
ukuba bahlatshelwe yona, bebika ukuhalela isibindi. Kwakuthi kuqambe
kuqedwa inyama yenkomo leyo, ebe ekade ezigodukele umuntu omdala.
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Bekujwayelekile futhi khona emandulo ukuthi uma umuntu esekhule kakhulu,
engasakwazi ukwenza izinto eziningi njengokuhlafuna, ukuzisukumela nokunye
nje kadwa futhi ebe engaziceleli kwabaphansi ukuba bamthathe ukuthi
agoduswe yiba abomndeni wakhe uqobo. Kunobufakazi bokuthi umuntu Iowa
wayethathwa ayophonswa emgadini omude lapho engezukukwazi khona
ukuphinda aphume. Kwesinye isikhathi kuthiwa babemthatha abomndeni Iowa
bayomlahla kude lapha engezukukwazi khana ukubuya abese edliwa izilwane
zasendle. Kuthiwa isiko lokugodusa abantu abasebekhule ngalolu hlobo
laligqame kakhulu ukusetshenziswa ngezikhathi zokubusa kwenkosi uShaka.
Ubuqiniso namanga balokho abugqami kahle hie. Uma ubugugu bethu thina
sizwe esiNsundu bugxile ebuNtwini, ukubulala ngendlela okuchazwe ngayo
ngenhla kuqhelelene okweMpumalanga neNtshonalanga. Yebo, izelelesi
------- -
zazigoduswa ngoba kakadeni zaziswele uboya kuphela ngezenzo zazo kodwa
idlozi lekhaya, phinde. Lingaba kanjani idlozi seligoduswe ngale ndlela?
UMsimang, (1975:83) uwuphika kanje 10 mkhuba:
. Phela umuntu akaqedelwa engeyona inkomo.
Uze alayele nje kubhucazwa, kwenziwa zona
izaba. Nxa iZinyanga sezisola ukuthi zelaphela
esinyameni, kuye kuthathwizinduku kuyiwe
ohJanyeni. Nempela uhJanya Juzoyikhanyisa
indlela, kokunye luyibhule nenyanga engafike
iphebeze umkhuhlane.
Abantu abaNsundu bayayihlanipha futhi bayayazisa impilo yesidalwa
esingumuntu ikakhulukazi impila yomuntu osesondele ebudlozini, umuntu
osekhulile. Lokhu kugqama kuhlale obala ekuphathweni kwesidumbu
nokulandelwa kwenqubo enesizotha yokufihlwa kwaso. Kwezinye izinhlanga
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kungumkhuba owejwayelekile ukuba kwelekelelwe Iowa osuke esezinhlungwini
egulela ukufa, kokunye ngokucela kwakhe ukugoduswa noma ngokubona
nokubonisana komndeni wakhe umuntu lowo. Lokhu kwenziwa ngodokotela
ngemvume esayindelwa phansi impela.
ULovelace bene White, (1996: 80) bathi ngolwasemzini:
There are two kinds ofeuthanasia:
* voluntary euthanasia - where the person has expressed a
wish to be allowed to die.......... sometimes referred to
as assisted suicide (and)
* involuntary euthanasia-where the person is unable to make
a decision but where it is the considered opinion of the
family and doctors that it would be in the patient's best
interests to be allowed to die.
UMbiti, (1969: 155) yena uthi imbangela yokufa:
............. .is believed to be magic, sorcery and witchcraft. The curse
is something greatly feared in many societies and a powerful curse
is believed to bring death to the person concerned. The living-dead
and spirits are another cause. The fourth cause ofcertain deaths is
God, especially those for which there is other satisfactory explanation
e.g. through lightning, of very old people (natural death) orwhere a
person may contravene an important custom orprohibition.
Ukusonga iphuzu IikaMbiti, (1969) ngembangela yokufa, singaphawula nje ukuthi
kunenkolelo enkulu kubantu abaNsundu yokuthi umuntu kazifeli kodwa lokho
kusuke kungumsebenzi wabathakathi. Kwala ngisho umuntu ethunquzwe yimoto
ngenxa yokuthi ubedle amponjwana, wakhohlwa wukuthi umgwaqo wakhelwe
izimoto, abomndeni badela ngokuthi baye kwababonayo ukuyozwa ngesizathu
sokufa komuntu wabo. Noma kanjani, babuya sebemazi umthakathi okunguyena
oloye umuntu wabo ukuba aziphonse emgwaqeni wezimoto.
Esikhathini esiphila kuso, abantu babutukisa okwezimpukane yisifo sengculazi.
Kodwa kuthi kubonakala nje ukuthi ukhukho lumuka nomoya, umuntu edliwa
nguyena umashayabhuqe Iona kodwa kube kusalokhu umunwe ukhombe bona
abathakathi. Omakhelwane namalunga athile omndeni sebeyoze basabe ukuza
emngcwabeni ngoba sekugqanyiswe nje ukuthi umuntu kazifelanga kodwa
uthakathiwe. Naye ophethwe yisifo lesi akabe esabatshela abasalayo ukuthi
wagcobhoza koKalufakwa wabuya nokungcola osekudunge kwabolisa umzimba
wonke phuhlu. Ufa esengangabasemehlweni, uthi lokuvungula uqobo, kulokhu
kukhonjwe bona abathakathi.
Enye imbangela--yokufa kwabantu yileyo yentukuthelo yamadlozi ngenxa
yezenzo zabaphilayo. Lithi likhombisa idlozi ukuthi kukhona elingahambisani
nakho ngokuqala ngokuphoqoza izilwane egcekeni, kube kulokhu kubanjwa
kuyekwa. Kuyasuka kuphoqoka yona impela insika yekhaya, emini kwabha.
Yidlozi-ke lelo. Angiphathi khona uma abakhuliswa ngalo sekuthi ngokubona
izibani edolobheni zikhanya kuse qhibu, bese bezitshela ukuthi sebesezulwini
langaneno. idlozi sekungumoya omubi; bakhohlwe zinsika zabo noma okanye
kuthi lapho bethi bayabakhumbula abalele, bavele benze umfuziselo nje
nogcwele ubunuku, ishoba lilala amazolo. Angamanono amadlozi, inhlanzeko
kuwena owapha ukudla ayifuna la. Awadinge nhlanzeko yomzimba kuphela
kodwa afuna nenhlanzeko yomphefumulo wakho.
wukuzigwaza ngowakho ubhekile.
Ukugcina icala nje
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Noma ngabe umuntu ufa ngaluhlobo luni lokufa noma ngabe hlobo luni
Iwembangela yokufa kwakhe, iqiniso limile nje, ukufa wukufa nje, akujwayeleki
futhi akusoze kwejwayeleka. Ukufa kuyimpicabadala kaMvelingqangi okwathi
esedale umuntu wase embekela ukufa. Inganekwane yonwabu nentulo nezinye
ezifuze lena ngezizwe nezizwe, zikhomba khona enkolelweni yokuthi
uMvelingqangi nguyena owavela kuqala, mkhulu kakhulu, wadabula abantu
ohlangeni, wadala nakho konke okungaphansi komthunzi welanga, wabe
esedala nokufa.
Ukufa kwehlela bonke abantu. Isaga esithi: Akummango ungenaliba sisukela
khona esenzweni sokuba ngubhande mtshelekwane kuhle kokufa. Ngenxa
yalesi sazelo nokungejwayeleki kwakho kuthi kungafika mzini thize, kungquzuke
esinamathambo. Ngemizuzwana nje engemingaki, abantu kusuke sekuyinkungu
nelanga ngoba abashonelwe basuke sebentekenteke ngokufelwa, sebedinga
ukwesekelwa zihlobo nomakhelwane. Abanye njalo baziveza nje esifweni
yingoba befuna ukuzigeza emehlweni omphakathi nomndeni kungaze kusolwe
bona ukuthi yibona abadale umonakalo osuke usuvele:
Death is something that concerns everybody partly
because sooner or later everyone personally faces it
and partly because it brings loss and SOITOWS to every
family and community.
(Mbiti, 1969: 149).
Ukufa akukhethi banga umuntu akulona. Ngamanye amazwi ukufa akulindi
anduba umuntu abe mdala ngaphambi kokuba kumthathe. UZulu wakuthangi
wakubona lokhu kwenza kokufa qede waqamba ;saga es;hambelana nales;
senzo esithi: Ukufa kudla fumuka kudle silaza. Yiqiniso elinsika yalo
ingenakusunduzwa leli. Kubuhlungu kakhulu nokho ukuphoqoka komuntu
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osemncane ngoba kusuke kusenethemba lokuthi kuningi asuke esazokwenza.
Kodwa-ke nesaga esithi: Ubudoda abukhulelwa, sinayo indawana lapha ngoba
khona kunjalo, omunye umuntu usuke esebenzile ubudoda obungakhulelwa
kuleso sikhashana esifushane ekhona. Omunye kusuke sekuvele kwacaca
ukuthi akundoda yalutho, wumkhuhlane uqobo. Baningi abathi ngokulunguza nje
emhlabeni, umphakathi ufise sengathi uNkulunkulu angabagudluza ngenxa
yenkathazo abasuke beyiyo kubantu. UNkulunkulu athi ukuba ngiyoke
ngiwuthathe umkhuhlane Iowa. Kuphoqoke bona laba abasuke benomsebenzi
omuhle nabasuke beqotho emphakathini. Osiyazi bathi, uNkulunkulu naye
akabafuni laba abangafunwa. Uma kuhambe umuntu oqotho, uzwa abantu
benkosi bekhala ngomhlaba onganoni. Ubezwe bethi isitsha esihle kasidleli.
Konke lokho kusakhomba khana ebuhleni bezenzo zomuntu osuke esedlulile
kulo mhlaba. Ubuningi bezaga eziphathelene nokufa neziduduza abasuke
sebebhekene ngqo nokufa kusakhomba khona ekuncindisaneni kwesiNtu
kwiminjunju yokuqaqamba kwenhliziyo kulabo abasuke befelwe.
6.3 Inqubo ephathelene nomngcwabo
Ukudlula komuntu emhlabeni kusho ukuqalwa kwamalungiselelo omngcwabo
yilabo abasaphila. Ukungcwatshwa kwesidumbu somuntu oseshonile
kusisondeza ngqo ephuzwini elingumgogodla neliyingqikithi yocwaningo Iwethu,
inhlanzeko. Umuntu oseshonile akanakudindiliza nje ngaphezu komhlabathi
abolele khona lapha. Akanakuyekwa nje kuthiwe uyodliwa zinyoni zezulu, kodwa
umuntu uyangcwatshwa futhi umngcwabo womuntu unikezwa inhlonipho
nesizotha esifanele umuntu oshonile. Akukhathaleki noma ngabe umuntu Iowa
ubengahloniphekile kangakanani ezinsukwini zakhe zokuphila. Akukhathaleki
noma ngabe kade esefaniswa nonodoli wezidwedwe, edlala ngisho ezisanuka
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ubisi izingane zendawo uma nje seliphalele elokuthi akasekho emhlabeni,
uhlonishwa ngaphezu kokuba kade kwenziwa esaphila.
Ukushona komuntu kuzinze enqubeni ezolandelwa yokuphathwa kwesidumbu
sakhe ngaphambi kokuba singcwatshwe, inqubo ephathelene nokufihlwa kwaso,
kanjalo nenqubo elandelwayo emva komngcwabo. Noma ngabe umuntu
oseshonile ubengakaze ahlabele amadlozi empilweni yakhe kodwa uma
esethule, abasele basuke sebesele nengcabhayi yokumgcinela ngokuyikho
amasiko aphathelene nokufihlwa kwesidumbu sakhe namasiko alandela emva
kwalokho, njengokumzilela kanjalo nemisebenzi yehlambo nokubuyiswa kwakhe
esezoba idlozi lomndeni. Umuntu oshonile uyazilelwa kuye nokuthi ushone
kanjani. Ozibulale yena kazilelwa. Kanjalo futhi uma ukufa sekubonakala ukuthi
sekuwumkhokha, akube kusazilwa. Umuntu oshonile uyabuyiswa azoba yidlozi
lekhaya. Nokhokunenkolelo yokuthi abantwana abashona besengamaklume
kanjalo nabantu besifazane bona kababuyi bezoba ngamadlozi ngaphandle uma
beshone sebeyizalukazi, sebesondele impela ebudlozini. Ngenxa yale nkolelo,
ucwaningo Iwethu luzogxila emachosheni amabili. Ichopho lokuqala
elokukhothama kwenkosi, yona ebuya izoba yidlozi, hhayi tomndeni wayo
kuphela kepha nelesizwe. Elesibili yilelo lokushona komnumzane, oyinhloko
yomuzi nobuya azoba yidlozi lasekhaya.
6.3.1 Ukukhothama nokufihlwa kweNkosi
Ngezikhathi zakudala ukwedlula kwenkosi kwakungabikelwa uwonke wonke
ngoba kwakunokwesabela ukuthi indaba yokukhothama kwenkosi ingahamba
nomlilo wequbula ize iyofika ezindlebeni zezizwe eziyizitha bese ziyahlasela,
kuchitheke gula linamasi. Bekuthi ingadlula inkosi, kuthalaliswe nje, kulokhu
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kuthiwa iyadunguzela kodwa abasondelene nave baziswe ngomhlolo osuvele.
Kulokhu kuthiwa iyadunguzela nje kanti kwenziwa amalungiselelo okufihlwa
kwayo. Bekuyaye kuhlatshwe inkunzi enkulu ukuze inkosi isongwe ngesikhumba
save futhi isongwe ngaso sisashisa. Ngaphambi kokuba isongwe, umzimba
wave ubugezwa ngezintelezi ebese iyaqoshanyiswa khona isashisa ukuze
izongcwatshwa ihleli elibeni layo. Isizohlala kanjalo-ke kuphele ngisho amasonto
amathathu golokoqo.
Isizathu esinye esidala ukuba abantu nje bangabikelwa ngokukhothama
kwenkosi wukuthi kusuke sekufike esithubeni sokuba abasebukhosini bakhombe
ibambela uma kuwukuthi inkosana iseliklume. Lokhu kufanele makwenziwe
ngaphandle kokususa ingxabano neinpi yomndeni. Ngenxa yobude besikhathi
nokuthi amakhaza ezidumbu ayengekho emandulo, bekuyaye kuthi izikhulu
zasebukhosini zona ezinalo ulwazi ngokukhothama kwayo nezihleliebukhosini,
zilinde isidumbu, zilokhu zishisa amathambo emlilweni ukuze zigqibe iphunga
lesidumbu.
Ukuhlonipha inqubo yokufihlwa kwenkosi kudlulele kunokomuntu nje phaqa
ngoba inkosi iyinkosi yesizwe, iphila noma isikhotheme. Umuntu nje ufihlwa
ethuneni lakhe nezinsila zakhe, okuba izikhali nemvunulo. Ezikhathini zakudala
inkosi ibiphelekezelwa yinsila yayo, umuntu uqobo ngoba ingenakuyishiya kulo
mhlaba. Yiyona insila obekufanele indlalele inkosi elibeni layo. Insila yomuntu,
kubantu abansundu, ibalulekile ukwedlula zonke izinto zomuntu futhi iqashelwa
ngeso lokhozi. Kunenkolelo yokuthi uma ingawela ezandleni zabathakathi, umuzi
ubhubhile. Ayiphathwa eyenkosi ngoba lokho kusho ukubhubha kwesizwe
sonkana.
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Uligcizelela kanje uKhumalo,(1994:81) iphuzu lokubaluleka kwensila yomuntu
onsundu:
Lokhu kuthi ncamashi esenzweni sensila yenkosi,
ekukhothameni kwayo. Noma kanjani, kumele
ihambe nenkosi ngoba ubugugu bonke benkosi
bebusentendeni yesandla sayo. Ngamafuphi
ibiwukuphila kwenkosi. Uma-ke isihambile inkosi,
insila yayo isingahle ibe nobungozi endlunkulu.
Ngaphezu kokuqashelwa kwensila kuphinde kuqashwe ngeso lokhozi idlinza
lenkosi, ngaphambi nangemva kokukhwezwa kwayo. Liyalindwa idlinza lenkosi.
Kunenkolelo yokuthi uma kungenziwanga lokho, abathakathi bangagangela
kulona ngokuloya inhlabathi yalo, kubhubhe isizwe. Emva kokukhwezwa
kwenkosi, kulandela amasiko aphathelene nokuhlanzwa kwesizwe sonke ngenxa
yomnyama osuke ukade usihaqile. Okokuqala nje, emva kokukhwezwa kwayo,
kugezwa labo akade bethintene nesidumbu senkosi ngaphambi kokuba itshalwe
ngokuhlatshelwa inkomo nokuthi bahlanzwe ngezintelezi zenyanga
yasebukhosini. EZinye izinkomo zihlatshelwa ukuhlanzwa kwabo bonke nje
abantu abathintane nokukhweza wenkosi ngosuku lokutshalwa kwayo. Kufanele
baye kogeza emfuleni ogelezayo ngezintelezi ukuze umnyama uzosuka kubona.
Sebengadla-ke inyama emva kwalokhu.
Emva kwesikhathi esingaba izinyanga eziyisithupha kuya enyakeni emva
kokutshalwa kwenkosi, kwenziwa ihlambo. Ngezikhathi zakudala ihlambo
lenkosi belikhishwa ngokuzingela izinyamazane ezinyawombili. Lokhu kwenziwe
ngokugasela izizwe okwakhelwene nazo. Ihlambo leli lisho ukugeza imikhonto
kumadoda kanti kwabesifazane lisho ukuqala ukulima njengoba kade kuziliwe,
kungedlalwe ngegeja kuziliwe. Yisikhathi sokuqala amasimu emva kwesikhathi
kwazilwa.
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UKaschula, (1993: 197) uthi:
Just as the men" wash their spears" byjoining
in the hunt, the women wash the hoes" by an
acted digging in the fields."
Iphuzu lenhlanzeko, kusuka inkosi ikhotheme kuze kube iyatshalwa, kanjalo
namasiko aphathelene nokukhishwa kwehlambo, ukubuyiswa kwayo, yilona
eliyisisekelo neliyisiqiniseko sokuthi abantu benkosi abahaqwa yisinyama
sokukhothama kwenkosi.
6.3.2 Umngcwabo womnumzane
Kubalulekile ukwendlalela le nkulumo ngokuba kesilunguze ngasokhalweni
Iwenkolo yomuntu ongumZulu mayelana nokufa qobo Iwakho kanjalo nenkolelo
yakhe ngokwenzeka kumuntu uma esedlulile kulo mhlaba. Umuntu onsundu
ukholwa wukuthi isidalwa esingumuntu sinezingxenye ezimbili zokudalwa kwaso,
umzimba nomphefumulo. Nakuba amaZulu ezazi lezi zingxenye zomzimba
womuntu kodwa kwehlukile ukubuka kwawo uma ukuqhathanisa
nokwamakholwa. AmaZulu anenkolelo yokuthi umphefumulo ophuma lapho
kushona umuntu, ebudlozini Iowa mphefumulo usuke usembethwe yiwona
umzimba Iona. Bayakholwa futhi ukuthi umphefumulo womuntu kawufi
nangengozi nje kepha kuthi ngokwehlukana kwawo nomzimba wawo bese wona
uyahamba, uyohlala ezweni lamathongo ngaphansi kwamanzi kuze kube umuntu
wenzelwa ihlambo:
Angabuyiswa-ke umphefumulo noma umoya
wakhe belu usuzokuza ekhaya eselidlozi.
(Msimang, 1975: 16).
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Lokhu kuyinkomba yokujula kwezimpande zenkofelo yobabamkhulu yokuthi
impilo yomuntu kayipheli nya ngokubhubha kobumba olubumbe umzimba
womuntu. Amakholwa wona athi lapho engcwaba ahlukanise lezi zingxenye.
Uzwe uMfundisi ethi: "Umoya emoyeni, umhlabathi emhlabathini."
UMbiti, (1975: 75) ufakaza uthi:
It is the natural consequence ofthe strong beliefin
African Religion that human life does not terminate
at the death ofthe individual, but continues beyond
death.
Kuyahlonishwa ukufa. Emva nje kancane kokushona komuntu, kuguquka izinto
eziningi. Indlela yokuhlonipha ukufa iletha umunyu kwabasele. Umzimba okade
waziwa ngomzimba usuyisidumbu. Oshonile akasagagulwa ngegama kodwa
usebizwa ngomufi. Umoya wakhe usubizwa ngesithunzi somufi. Leli gama
lesithunzi liqukethe lukhulu. Liqukethe izimpande zosikompilo lomuntu onsundu,
liqukethe inkolelo yokuthi Iona odlulile uselinde ukubuyiswa azoba yidlozi.
Kwenye inkathi kuke kuthi emva komngcwabo, isithunzi somufi sibonakale
sizulazula, sizungeza ikhaya noma sivele sinamathele komunye emndenini.
Uma kwenzeka lokhu, kuthathwa izinduku kuyiwe ohlanyeni ukuze kuzwakale
ukuthi umufi ukhala ngani. Angagcinelwa lokho, isithunzi leso siyashabalala.
Ubufakazi bokuthi isithunzi somufi yinto ekhona yini abungabazeki. Kuyenzeka
futhi ukuthi isithunzi somufi sinamathele emntwaneni osemncane nangaphambi
kokuba umufi angcwatshwe. Kuyenzeka kwenye inkathi kube khona
ukukhonzana phakathi kwakhe umufi nomntwana osemncane abese enamathela
kuye, hhayi ngenhloso embi. Ngenxa yokuthi usesemfihlakalweni yokufa,
kuyaye kumgulise umntwana lokho kunamathela kwakhe. Ubufakazi balokhu
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benzeke kumzukulu ozafwa ikhehla efizafa umcwaningi fingcwatshwa ngonyaka
u-2000. Ngaphambi kokungeniswa kwesidumbu ekhaya, kuhlabeke umzukulu
wakhe umufi wabangwa nezibi, kwakubi impela nje. Kwenzeka lokhu nje
umntwana kade engumqemane imini yonke lena. Wabambeka ubusuku bonke
bangomlindelo umntwana Iona kwaze kwalamula ukwehliswa kwesidumbu
ngakusasa, waphila qingqo emva kwalokho. Lokhu kuwubufakazi bokuthi
isithunzi somufi yinto ekhona. Uma kodwa isithunzi sibuya emva nje kancane
komngcwabo futhi sibuya ngolaka, kusuke kukhona okudinga ukulungiswa
ngokushesha ukuze kunqandeke ulaka olungabhubhisa umuzi uma
lungaqashelwanga.
Ukufa komuntu kuletha iminjunju ezinhliziyweni zalabo abasuke besele kodwa
uma ukubheka ngelinye iso ukufa, uthola ukuthi ukufa kunesidingo futhi
kubalulekile ukuthi kufike ukuze umuntu ezodlulela esigabeni esilandelayo leso
sokuba yidlozi. Ukufa yisango lokungena ebudlozini. Ngaphandle kokufa
ubudlozi bamadlozi bungebe bikho. Ngenxa yokuthi abantu abasele basuke
benesifiso sokuthi umuntu wabo osedlulile abuye azoba yidlozi elihle ekhaya,
benza konke okusemandleni ukuthi baqaphelisise ekwenzeni kwabo,
bungabibikho ububhimbi. Umuntu onsundu uyawazisa amagugu akhe. Abantu
asebedlule kulo mhlaba bangamagugu omndeni, baphathwa kahle. Ubufakazi
balokhu bugqama bube sobala lapho kuthiwa khona abantu abagudluke
ezindaweni abakhe kuzo, bashiye amathuna awokhokho babo. Bangalinga?
Kusuka olwezichwe, kubangwa amathuna amagugu abo, amadlozi.
Uma usufikile umzuzu obuhlungu wokuxebuka kwenyama enyameni, abomndeni
kufanele ukuthi bathi belila bebe bengakhohliwe yizinto ezibalulekile
njengokucimezisa IOwo osuke eseshonile. Lokho kungakha isithombe esimbi
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kwabasele somuntu wabo oshone eqanule amehlo. Amehlo avalwa umuntu
esashisa kanjalo nomlomo wesekelwa usashisa ukuze umuntu angakhamisi.
Isidumbu somufi siyagezwa silungiselelwa khona ukungcwatshwa. Sigezwa
ngamanzi axutshwe nentelezi, achithwa ngaphandle komuzi kodwa kuqashelwe
ukuthi insila leyo ingatholwa ngabathakathi. Isidumbu sigezwa ngumuntu
omdala ekhaya ngoba usemsulwa.
Ukufa komuntu kusho ukuphenduka kwezinto ebezihamba ngosiko Iwazo
ziphendukela emunywini. Ukukhombisa inguquko yezinto kwenziwa ngezindlela
ezahlukene. Abantu baqala ukusebenzisa isandla sokunxele ezintweni eziningi
abazenzayo. Lapho kugezwa isidumbu kusetshenziswe isandla sokunxele.
Kuphendulwa izithombe zibheke udonga. Kumbozwe bonke ubucwebecwebe.
Laphaya emathuneni imigoqo ebekwa egumbini lethuna ukuze isidumbu
singathelwa yinhlabathi nayo ibanjwa ngesandla sokunxele yilabo
abangcwabayo ukukhombisa inguquko empilweni ejwayelekile. Amafosholo
okusetshenzwa ngawo akunikwana ngawo esandleni kodwa ifosholo Iibekwa
phansi, ofuna ukugqiba, alithathe phansi, hhayi esandleni somunye. Lezi zinto
eziphawulwe ngenhlabezigcinwa, abantu besakuhlonipha ukufa, besisaba
nesinyama esidalwa ukungalandeli inqubo lapho kushoniwe. Esikhathini
samanje abantu sebehlukene phakathi ngokugcina kwabo inqubo engenhla.
Abanye abakwenzi lokhu ngoba bengasenakho ukuqonda ukuthi kugcinelwani
khona lokhu.
Emandulo ngesikhathi abantu besangcwatshwa beqosheme, bekuthi umuntu
esashisa nje ebese egoqwa, ehlaliswa kahle. Uma kungowesilisa, agoqwe
ngesikhumba senkomo kanti owesifazane yena ebegoqwa ngesiphuku. Kuqala
ayengekho amakhaza lana asekhona namuhla. Ngakho-ke umuntu oshonile
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ubelala usuku lube lunye VO, kuvukwe kwakhiwe uhlaka lokumkhipha, afihlwe
umuntu lowo. Bezibikelwa izihlobo ngokudlula komuntu, kuthi abehlulekile
ukufika ngaphambi kokuba angcwatshwe, baphonse itshe/igade mzukwana
bafika, bahlanjiswe, bakhishwe umnyama wokushonelwa yisihlobo sabo,
ngesikhathi leso abayofika ngaso.
6.4 Izinguquko enqubeni yokungcwaba
Impilo yesidalwa esingumuntu kayimile ndawonye. Ziningi izinguquko ezifika
nesikhathi. Ezinye zazo zinhle kanti ezinye zazo zimbi. Uma nje
kungaqhathaniswa imingcwabo yakudala naleyo yesikhathi esesiphila kuso
kungaphawuleka inkithinkithi yezinguquko. Okokuqala nje, abantu
abasangcwatshwa behleli kodwa bayaqondiswa thwishi ukuze balungele
ukungena emabhokisini wona asathatha indawo yohlaka. Isikhathi esesihlalwa
ngaphambi kokuba umuntu afihlwe sesiside kakhulu kunesakuqala. Uma
kwenzeka umuntu eshonela emakhaya, yibo labaya abasele bemphuthumisa
emakhazeni. Emakhazeni lapha uyogcinwa isonto noma amabili wonke
golokoqo ebandiswa. Uyobuya lapho umuntu esemnyama phishi
engasabonakali nokuthi kwakunguyena. Ugcinwe emakhazeni nje ngoba
abasele basadidizela benza amalungiselelo omngcwabo wesimanje.
UKhumalo, (1994: 82) uthi:
Kobantu umuntu ubelala ubusuku bube bunye,
ngakusasa usefihlwa. Owozalo ongekho Japho,
useyophonsa itshe. Indaba nje yamakhaza
kobantu ngoba kuthiwa kulindwe izihlobo,
ayinambithisiseki. Isikhathi esiningi kusuke
kusalungiseJelwa amadili emingcwabo
angenasidingo.
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Kuningi okungamaphambana-nasikhathi uma umuntu ethi uninga ngomngcwabo
eqhathanisa okwakudala nokwanamuhla. Kuqala, indlela yokuxhumana
kwezihlobo zomndeni yayilukhuni satshe kunesikhathi sanamuhla. Namuhla,
indlela yokuxhumana seyithuthuke ngangokuba uma kushona isihlobo namuhla
kungathi kulalwa, izihlobo zonke zibe sezazi ngesiga esivelile. Kuyinhlekisa
ukuthi kudala, izindlela zokuxhumana zingakathuthuki ngalolu hlobo,
ukungcwaba kwakushesha kodwa namuhla ukungcwaba sekuba yimilibe.
Yiqiniso elingenakuphikiswa ukuthi kusuke kungalindwe zihlobo kodwa kusuke
kusalungiselelwa wona amadili. Kuyadumaza ukubona isiNtu siqhubeka
ngesivinini esingaka ekuhlanganiseni idili nokufa. Umngcwabo wumsebenzi
wokuthula ngoba vele usuke wenzelwa osethule futhi siyakholwa ukuthi
banokuthula asebedlule kulo mhlaba. Yingakho bebizwa ngezithuli.
Kuyinhlekisa ukuzwa abantu besebenzisa igama lokuthula edilini lomngcwabo
elingenalo noluncane nje uphawu lokuthula, intobeko nesizotha.
Ngenxa yala madili emingcwabo, sekunezinkampani eseziqubuke umhlaba
wonke ezidla izambane Iikampondo ngemingcwabo yabantu abansundu.
Kwesinye isikhathi inguquko ezimpilweni zabantu ilethwa wukunyonkela
kwabantu indlela yokuphila kwezinye izizwe. Okwemingcwabo khona kuyaxaka
ngoba kulukhuni kusatshe ukukukopolota raphe kwanyonkelwa khona. Izizwe
okuhlalisenwe nazo zezinye izinhlanga azingcwabi ngale ndlela yesizwe
esinsundu yanamuhla.
Ukungcwaba umuntu kulezi zikhathi sekusho ukungena kugamanxwe
ezindlekweni kuJaba abasele. Uhlaka lokuthwala isidumbu selwakhishwa uhlaka
Iwesimanje, ibhokisi. Nalo ibhokisi lelo elalakhiwe ngamapulangwe ukufihla
isidumbu selukhishwe wuhlobo oluphambili Iwebhokisi olubiza ezishisiwe izimali
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lezi, abalubiza ngolwasemzini bathi ikhasikethi. Abeze emngcwabeni, muva nje,
beza bezobuka bona ubucwebecwebe lobo bekhasikethi. Abawuvali umlomo
uma umuntu ebebemthembile ukuthi udla kusale engangcwatshwanga ngalo.
Ungabezwa sebethi umngcwabo walowo ubumumbi. Wake wamuhJe
umngcwabo? Zinhle kuphi nje izinyembezi?
Idili lomngcwabo alipheJeli ekubukiseni ngebhokisi lelo, kuseziwa ekudleni. Muva
nje sekunezinkampani nazo futhi ezidla izambane likapondo eziphekayo.
Abashonelwe muva nje abasaziphekeli ukudla, sebeqasha izinkampani lezo
ukuba zibaphekele, zibize enhle imali le. Bangapheka kanjani bekhala?
Bapheke? Obani bona? Lesi sizukulwane esisha? Izobonakala kanjani
ingqephu esikwe isikelwa wona umngcwabo lo? Abanye abalubhadi
kwakulubhada emingcwabeni yezihlobo uma behlulekile ukuyosika iZingubo
ezintsha zomngcwabo. Baze baliphimisele impela bathi bona sebezohlekwa
ngoba sebengumbala wenkomo. Kwedlulele-ke okwentsha ikakhulukazi intsha
yesifazane. Ungathi kuyosikwa kanti kufunakala isiketi esiphakeme kunazo
zonke uma sesigqokiwe khona kuzogatshiswa ngomzimba khona lapha
emngcwabeni. Kufanele babukwe ngoba nengulube ayithengwa isesakeni.
Kufanele beshelwe khona lapha emngcwabeni. Kwazi bani nomendo ungathuka
usuthoJakaJa khona lapho njengoba lomisile nje ngasokhalweni Iwawo.
Nokukhala imbala kunemfashini yakho. Kufanele lapho umuntu ekhala, akhale
ngandlela thize, aqaphele kungaze kugezeke wonke upende Iona azipende
ngawo ukuze abukeke. Bazothini abangani esemubi? Konke lokhu kuyisambulo
sokufa kwalo elihle kakhulu.
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Izimoto ezithwala izidumbu nazo zidlisela ngokwazo kula madili-mingcwabo.
Kuphuma uhuntshu olude olulaphaya kuthiwe ngolomndeni. Izihlalo
ngomagidasibhekane. Phakathi naphakathi kunetafula elineziphuzo ezibandayo
ezinhlobonhlobo kusuka kwezithambile kuya kuphuzo oludakayo. Kuthiwa
umndeni kufanele wehlise iZinyembezi njengoba selokhu wakhafa ngosuku.
lokwedlula kwesihlobo. Uhuntshu ndini lolu nalo selwafundiswa ukulila.
Luyobelesela-ke kuze kuyofikwa emathuneni. Yilobu bukhazikhazi-ke obufunwa
yisimanje. Kuyabuywa emathuneni, akuhlanjwa nangendlela, kujahwe ukubusa.
Yisicongo somngcwabo wesimanje lesi. Sekuyokhulunywa ngaleli dili-
mngcwabo iminyaka ngoba kuthiwa yiwona-ke obusezingeni elicokeme.
Uyakufakazela lokhu uWilson, (1957: 34) uthi:
At a lavish funeral, where many people gather and
eat meat, they go home in the evening saying with
admiration that it was a most impressive (nsisya) burial;
months oryears afterwards it is still remembered and
described with pride by the family, with admiration by
the neighbours.
Kuyezwakafa ukuncoma uma sikhona isidingo kulabo abakade beyingxenye
yomngcwabo. Kukhona umkhuba omusha osuya ngokwanda muva nje futhi
ovamise ikakhulukazi emadolobheni lapho uthola khona abantu bakha imikhanya
ngesikhathi kusesenkonzweni yalowo oshonile. Abangeni esontweni kodwa
bafuna indawo edayisa utshwala eseduze nesonto. Kuyasontwa ngapha,
bayaphuza ngale. Kuyothi-ke uma sekuyiwa emathuneni uma ekude nalapho
kubanjelwe khona inkonzo, baphuthume ezintweni zokuhamba, bazoba mdibi
munye nabakade besenkonzweni. Sebeyokwakha imikhanya laphaya
emangcwabeni, esikhundleni sokuba bagqibe, babukela kude le. Uma
sekudliwa, yibo phambili.
Engani abanye, ikakhulukazi intsha yesilisa,
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isinezimoto zayo ezithi yona ibe ingasebenzi ndawo, ezophuthuma ngazo la
kushonwe khona. Bathi befika abamabhasi kube sekugezelwene nezibiliboco
lezi sebefuna okokwehlisa.
Elinye iqembu, yilelo elingazibandakanyi nomngcwabo kodwa okuthi
kungaqhamuka amabhasi abuya emngcwabeni, Iingquzuke nalo lizobamba
umugqa oqonde Japho kuphakwa khona, badJe impeJa bangabi namancane
amahloni lawa. Abagcini ngokudla kuphela, kusazophuma amabhodlela ogologo
nobhiya, baphuze badakwe babe yinhlabathi abantu kade kungcwatshwa.
Yiqiniso impela ukuthi abantu abasuke beze emngcwabeni basuke beze
ngezinhloso ezahlukene.
UWilson, (1957: 15) ubachaza kanje laba bantu:
........... beyond all these often come others who are
attracted not so much by griefand sympathy, nor even
by the obligation to express these feelings, but rather
by the crowds and the possibility ofgetting some meat.
Kukhona omunye umhlolo osuwandile kulezi zinsuku ovamise ukubonakala
emva kokungcwatshwa ikakhulukazi kwentsha. Kuthi nje emva kokuba
sekudliwe bese kuvalwa umgwaqo wezimoto ukuze zingaphazamisi. Kuphuzwa
utshwala besilungu obusuke bungangamanzi okuphala izikhumba. Kudlalwe
umcuJo womdanso, umsakazo uvulwe kakhulu, kubhiyozwe, kudanswe isimanje
kube njeyaya. Kuthi lapho ubabuza abantu abasha ngalo mhlolo, bathi ubizwa
ngokuthi "ngumuva kwezinyembezi" ngolwasemzini abathi i-after tears. Intsha
ikholelwa wukuthi emva kokukhala, kufanele kube khona ukuthokoza.
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Imingcwabo yesimanje isizokwazi ukugcinelwa izizukulwane ngezizukulwane
ngoba konke okusuke kwenzeka ngomngcwabo Iowa kuqoshwa emishinini
yokuthwebula imibala. Uma ubuza isizathu sokuthwetshulwa komuntu
eseshonile, bakutshela ukuthi benzela abantwana abasuke besebancane khona
beyokhula benesithombe esigqamile salowo okuthiwa washona. Kuyasolisa
ukuthi isizukulwane esisha sesizolithetha silibuka ngamehlo muva nje idlozi.
Umsamo sekuyoba indlu yokuphumula. Sekovele kucindezelwe izinkinobho nje,
avele Iowa osewashona kumabonakude, bese othetha idlozi ekhuluma naye
enjengoba ebhokisini.
Ngenxa yokuthi isidumbu sisuke sizothwetshulwa izithombe, sigqokiswa
ezikanokusho izingubo lezi. Uma kungowesilisa oshonile, afakwe isudi entsha
ceke. Isimanje! Athi amathumbu akho engakaze akujabulise usadla
anhlamvana bese' kuthi ngoba ungasaboninga~akwamhlababese wenzelwa
konke okuhle ngoba kuthengwa amehlo abantu. Bonke lobu bucwebecwebe
buphonswa emgodini obude bawo bungaphansi komuntu emile. Bayasuka lapho
umuntu bamucindezela ngenhlabathi isifuba. Yibo labaya begijima bethi benzela
umuntu wabo umsebenzi, bethi bayambuyisa ukuba azoba yidlozi elihle
lasekhaya. Likhona idlozi elake lakhuluma izindaba zekhaya licindezelwe
isifuba? Lingaziqala ngaphi nje?
6.5 Amathuna I Amangcwaba
Ngake ngahlangabezana nenkuJumo engaqala ngangayiqonda kahle hie.
Kwaxabana amabhungu amabili. Kwathi uma ngiyihlaziya le nkulumo,
kwahlaluka ubuqiniso bayo kumina.
Lithi leli elinye ibhungu kwelinye,
lizoJithwalisa inhlabathi ngesifuba Lona okhipha la mazwi uphethe inhlokohlela
yommese, omude olapha. Ngazibuza ngaziphendula ngeJokuthwala inhJabathi
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ngesifuba. Ekugcineni, kwahlaluka kimi ukuthi bhungu ndini ubuchaza ukuthi
uzombulala Iona omunye abese engcwatshwa. Ngenxa yokungenziwa
kwamagumbi emathuneni asemadolobheni, kusho ukuthi Iona ozobulawa
usezoyithwala ngesifuba inhlabathi.
Le nkulumo engenhla isisenza sithande ukuphonsa iso ngasokhalweni
Iwamathuna. Emakhaya uma kumbiwa igodi, kumbiwa kushonwe kujulwe
ngempela kungadlalwa. Laphaya phansi kuphinde kumbiwe kushonwe phansi
negodi ebeseJimbiwe. Lo mgodi omunye, ubizwa ngegumbi, ulinganiswa
ngobude nobubanzi bebhokisi lomuntu oshonile. Ibhokisi lehJiselwakuleli gumbi
lapho kungcwatshwa. Imigoqo ibekwa ngaphezu kwaleli gumbi ukuze umufi
engezukuthelwa nakancane yinhlabathi. Buka nje izinga lenhlanzeko
ekungcwabeni kwasekhaya. Siphathwa ngobunono isidumbu sikamufi ngoba
impilo ayipheleli ethuneni, iqhubekela ebudlozini. Le nhlanzeko yokuphathwa
koseshonile idlulela enqubeni yokuhlanzwa kwabantu emva komngcwabo ukuze
bangahambi nomnyama wakomunye umuzi. Uma ubuza ngesizathu
sokwakhiwa kwegumbi ngale ndlela kubantu abadala nabamba amathuna, bathi
leli gumbi elisenkabeni yethuna lingcono kunaleli elalimbiwa eceleni komgodi
ngoba bathi kwakuye kwenzeke kwenye inkathi Iithi selimbiwe eceleni,
sekufanele kufakwe isidumbu, libhidlike. Bathi futhi kungcono ukumba enkabeni
yomgodi, akudingi buchule namandla ngokungako.
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6.6 Ukungcwaba ngokulothisa isidumbu
Inkulu inkinga yemigodi emadolobheni. Lokhu kufakazelwa izinkulumo eziningi
eziqhamuka emaphepheni kanjalo nasemisakazweni ehlukahlukene. Kuzwakale
inkulumo-mpikiswano ebisemsakazweni uKhozi kungumhla ka-5 kuLwezi,
kunyaka u-2000. Le nkulumo ibizama ukuthola isisombululo mayelana.
nezinkinga okuhlangatshezwana nazo lapho kungcwatshwa emadolobheni.
Inkinga enkulu abantu basemadolobheni ababhekene nayo, ngokwale nkulumo 
mpikiswano, yileyo yokweswelakala kwezindawo zokufihla asebethule ngenxa
yokugcwala kwamathuna. Le nkinga isidale ukuba abantu baguquke ezindleleni
ezaziwayo zokungcwaba abantu babo. Sekukhona uhlobo oseluthanda
ukubabusa abantu abansundu abahlala emadolobheni, 1010 lokungcwaba
ngokulothisa isidumbu.
Abahambisana nombono wokungcwaba ngokulothisa isidumbu, bathi
ukungcwaba ngalolu hlobo akunazindleko ezingakanani futhi kuzoxazulula
izinkinga zokusweleka kwemigodi yokungcwaba abantu abansundu
basemadolobheni abazithola bebhekene nazo muva nje. Le ndlela
yokungcwaba ithathelwa esikweni lamaNdiya angamaHindu ngokwenkolo yawo.
Esikweni lamaNdiya umuntu osuke eseshonile akahlaliswa isikhathi eside.
Angashona entathakusa, lithi liqamba liyozilahla kunina ebe esengcwatshiwe
umuntu. Amasiko aphatheJene nalokhu kungcwaba alandela kamuva kodwa
umuntu yena abe esengcwatshiwe. Ibhokisi angena kulona lapho eseyolothiswa
liqashwa kubangcwabi, kuthi emva kokulothiswa kwesidumbu, liphindiselwe
emuva kubangcwabi labo. Bakhona nabantu abansundu asebengcwaba ngale
ndlela. Ngokocwaningo luka-1996, ngokusho koMqondisi wamathuna,
bangokuhlanu ekhulwini abantu abansundu asebekhetha le ndlela yokungcwaba.
IS I
Abafuna ukungcwatshwa ngalolu hlobo, izifiso zabo bazishiya kulabo abasuke
besaphila. Liyahlonishwa-ke izwi nezifiso zongasekho:
The last words uttered by a person are considered
prophetic and may even be written down because
it is believed the person often foresees that which
earthly people cannot know, and misfortune will
befall those who ignore the wishes ofthe dying.
(Brindley, 1982: 234).
Ngenxa yokuthi ukungcwatshwa ngokulothiswa akulona isiko lendabuko yabantu
bomdabu, abasuke becela ukungcwatshwa ngalolu hlobo, baye bakhohlwe
ukuchaza kabanzi ngomlotha ukuthi wona kufanele kwenziwe njani ngawo lapho
sebelothisiwe. Abadlule/i futhi ekuchazeni ukuthi bona-ke badinga ukubuyiswa
ngandlelani nokuthi basakudinga yini ukungeniswa ebudlozini bekhaya na?
Iphuzu lomlotha /iyinkinga kakhulu ngoba abanye ubezwa bethi kufanele
uphonswe olwandle, abanye bayehluka njalo, bathi kufanele ugcinwe khona
ezindlini, ulokhu ubukwa. Ukuthi ugcinwa kuphi nendlu yasedolobheni nayo
engenawo umsamo, kuyimpicabadala. Nokho lapha ngezansi sike safakana
imibuzo ngenhloso yokucwaninga ngalokhu nomunye umhlobo ongowomdabu
wase Ndiya, yena ochaza kanje ngephuzu lokungcwaba ngokulothisa:
Ngokwenkolo yamaHindu, ukushona komuntu kusho umngcwabo ngalo 1010
lusuku umufi ashone ngalo noma ngakusasa. Izihlobo ziyaziswa ngokwedlula
kwelunga lomndeni kanjalo nangesikhathi umufi azongcwatshwa ngaso. Nakuba
ukungcwaba kulaba bale nkolo kushesha kodwa bayakuqikelela ukuba
bahambise ngononina lokho okuyisiko labo eliphathelene nokuphathwa
kwesidumbu somufi. Okokuqala nje. emva kombiko wokwedlula komnumzane,
umfelokazi ugqoka ingubo emhlophe yokuzila. Isithombe sikamufi esaphila
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siyathathwa, sibekwe endaweni esobala endlini ebese kubekwa izimbali eduze
kwaso. Eduze kwaleli hluku lezimbali kukhanyiswa ilambu lethusi. Okunye futhi
okubekwayo kule ndawo kuba izingubo zikamufi okungaba yibhulukwe nehembe.
Izihlobo nabangani bafika ekhaya ukuzomphelekezela oshonile endleleni yakhe
yokugcina. Umndeni uhlala uzungeze ibhokisi Iikamufi. Indodana encane kamufi
ngaleso sikhathi isibophe indwangu emhlophe okhalweni Iwayo njengophawu
lokuzila nangegunya lokuthi yiyona ezohola umngcwabo. Akuwona
umgabagonsi ukuthi kube yindodana encane ehola umngcwabo, kungaba futhi
yinkosana yekhaya. Nokho sekujwayelekile ukuba umngcwabo uholwe
yindodana encane. Kuculwa amaculo angumthandazo wokucelela umufi indlela
enhle nokucelela umphefumulo wakhe uxolo kuMdali wakhe. La maculo
awaculwa uwonke wonke kodwa aculwa yiqembu elikuqeqeshelwe lokho.
Ngesikhathi Kuhutshwa la mahubo, abeze emngcwabeni? bathola ithuba
lokumbona okokugcina umufi abavalelisa kuyena ngokuphonsa izimbali
ebhokisini ngesikhathi bedlula bembona. Ukuphonsa izimbali wuphawu
lokukhombisa uthando ebebenalo ngaye Iona osedlulile. Indodana isizobahola 
ke abeze emngcwabeni sekuyiwa lapho isidumbu siyolothiswa khona.
Abesifazane abavumelekile ukuya emngcwabeni ngoba banezinyembezi
eziseduze. Kanjalo ukulila kwabo kuvusela wonke umuntu okhona umunyu.
Laphaya emangcwabeni kunendawo ebekelwe ukusingathwa kwenye inqubo
emayelana nokuphathwa kwesidumbu sikamufi.
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UNaidoo, (2001) uthi:
Included in this ritual is the lighting of camphor as a
symbol of light over dark and good over evil, and the
breaking of a coconut wh'ich symbolises the end of
something whole. The water that emanates from the
coconut is untouched by human beings and symbolizes
the purity of Godhood and the plane towards which the
soul moves.
Emva kwalokho oyedwa womndeni ufundela abakhona umlando kamufi. Uqeda
raphe abese ememezela usuku Iweshumi nesithupha lapho kuyophothulwa
khona isiko lokulilela umufi. Abomndeni abakuthinti ukudla okusanyama
ngaphambi kwalolu suku kodwa badla okusamfino kuphela. Emva kokulothiswa
kwesidumbu abakade besemngcwabeni baphindela ekhaya likamufi lapho befike
bageziswe khona. Bathatha amanzi ngezandla, bazichele umzimba ngawo.
Abesilisa bomndeni uma bethanda, bayawagunda amakhanda njengophawu
lukuzilela umufi. Izimbali nokunye okusetshenziswe ukLiphatha isidumbu
sikamufi kuphonswa emanzini agelezayo, kwemuke.
amakhanda.
Babe sebegunda
Ngosuku Iweshumi nesithupha 1010 olwamenyezelwa emngcwabeni,
kukhanyiswa amalambu ayishumi nesithupha ubusuku bonke kukhulekwa.
Ukucisha kwelambu lokugcina leshumi nesithupha, kunenkolelo yokuthi
umphefumulo walowo odlulile emhlabeni usuke usudlulela phambili ezweni
lemimoya. Ngosuku Iweshumi nesikhombisa ukudla obekubekwe phambi
kwamalambu ngayizolo, kuyasuswa bese kudekwa itafula eselingaba nezitshulu
zenyama njengoba umndeni ubukade uyizilile inyama kodwa udla okusamfino
kuphela.
154
Ngalolu suku umfundisi nabantu besilisa bayahamba futhi baye kogeza emfuleni,
kuthi ekubuyeni kwabo, bahlanganyele nabomndeni esidlweni esesilungisiwe.
Ngosuku Iwamashumi amabili nanye, okuwukuthi ngosuku Iwesikhombisa
Iwesithathu nangolweshumi nambili ukwedlula kulolu, kuba khona umthandazo
olethwayo emndenini owashonelwa ukukhumbula umphefumulo walowo.
osewadlula. Umndeni-ke owashonelwa uhlala unyaka wonke uzilile,
ungazibandakanyi nemibungazo ehlanganisa abantu abasuke bezozijabulisa
kuleyo mibungazo. Yiyona ndlela yokungcwaba ngokulothisa lena
ngokwamaNdiya angamaHindu.
Indlela yesithathu yokungcwaba yileyo yokungcwaba phezu kwamathambo alabo
abangcwatshwa esikhathini eside esesidlule nesababola phansi enhlabathinL
Konke lokhu kwenziwa emadolobheni ngenhloso yokugwema inkinga
yokuswelakafa kwamathuna ngenxa yokugcwala kwawo. Abanye abaphikisana
nokungcwaba ngokuphindelela emgodini owodwa bathi banenkinga yokuthi
sebeyobiza muphi umuntu uma sebebabili ethuneni elilodwa na? Bakubuka
njengobunuku ukungcwaba ngokuphindelela emgodini owodwa.Ukuqoqa nje
amaphuzu ale nkulumo-mpikiswano yoKhozi, (2000) kuyacaca ukuthi abantu
bangcwaba ngezindlela ezintathu. Kuyacaca futhi ukuthi abantu bomdabu
abakakwamukeli njengento eyiyo ukungcwaba ngenye indlela ngaphandle
kwaleyo ejwayelekile yokugqiba umuntu emgodini wakhe yedwa.
Ephepheni lesiZulu, iLanga, (15-17 Februwari 2001) kuphume udaba abaningi
abacabanga ukuthi luzoba yisixazululo senkinga okubhekwene nayo
njengamanje. Lolu wudaba lokungcwaba abantu behleli njengoba kwakunjalo
emandulo. Umehluko nje usekuthini umuntu ufakwa phakathi ebhokisini
elizofakwa ngobude balo emgodini (Bheka isithombe nodaba ekugcineni
155
kwesahluko). Sengathithi zisekhona ezinye izinkinga okusazobhekwana nazo
ngalolu hlobo lokungcwaba. Enye ingqinamba kuzoba yileyo yemigodi
emifishane kakhulu yasemadolobheni. Sekuzodinga kumbiwe kujulwe kakhulu
nomgodi. Abantu bomdabu nakuba bengcwaba ngabo ubukhazikhazi
bamakhasikhethi, banakho ukwesabela ukuthi izinkampani zabangcwabi
ziyabuya ebusuku zizolilanda ibhokisi ekade lingcwabe umuntu. Yingakho nje
kuvamise ukuthi kuthi lapho kungcwatshwa, ubone ithuna selikhonkwa ngoba
kunqandwa 10 mhlolo. Uma kuyiqiniso ukuthi abuye alandwe amabhokisi
kanokusho, kubukeka sekuyoba lula kakhulu ukunyomula ibhokisi lelo.
Uma sibuyela emngcwabeni wasemakhaya, sithola ukuthi izinkinga eziphawulwe
ngenhla zincane kakhulu uma ziqhathaniswa nezasedolobheni. Indawo ibanzi
emakhaya endabuko. Umuzi nomuzi uba nendawo yawo lapho ulondoloza
khona amathambo omndeni wawo. Iyanakekelwa le ndawo ngokuba icentelwe.
Bonke abozalo balondolozwa lapha noma ngabe bazinze kuphi
ngokwemisebenzi abayenzayo. Yebo zikhona zona izindleko ezibangwa
wukulandwa kwesidumbu endaweni eqhelile nalapho sizongcwatshelwa khona
kodwa uma uqhathanisa namaphuzu abekwe ngenhla mayelana nemingcwabo
yasemadolobheni, kubukeka eyasemakhaya endabuko isenaso isizotha
nenhlonipho efanelwe umuntu osuke esedlulile kulo mhlaba.
6.7 Inhlambuluko nokuzila
Emva komngcwabo, emakhaya, abantu abangamalunga omndeni bahamba baye
kogeza emfuleni ogelezayo futhi bageze wonke umzimba ngenhloso
yokuzihlambulula umnyama wesifo. Umfelokazi vena ushona emfuleni namanye
amakhosikazi ayogeza, aphuce ngokwesiko lokuzilela umyeni wakhe. Abakade
beJekelela ngokungcwaba nabo bayageza emfuleni ikakhulukazi amadoda akade
156
emba umgodi. Abanye-ke bayahlamba esangweni ngaphambi kokuba bangene
ngaphakathi ekhaya. Izandla lezi bazihlamba emswanini nawo oqashelwa ngeso
lokhozi yisalukazi sekhaya. Kubekwa izitsha ezimbili esangweni, yisitsha
esinomswani nesitsha esinamanzi anesiqunga ngenhloso yokuzihlambulula
ngokwesintu. Baphiwa lokho kokuthiba umphangazane emva kwalokho indlela
yaziwa yibo ebheke emakhaya.
Ngakusasa umndeni oshonelwe uhlaba imbuzi yamakhubalo. Abashonelwe
kufanele badle amakhubalo ukuze baqine. Kuqiniswa nezinkomo zasekhaya
kanjalo nezomakhelwane ngokweqiswa imigoqo yesibaya salapho kushonwe
khona, esuke isihuqwe ngobulongwe obusuke busale kade kusindwa indlu
obekulele kuyo isidumbu sikamufi. Abafana balapha ekhaya bahamba baye
kolanda imigoqo komakhelwane ngoba izinkomo lezi zendawo zidla ndawonye.
Babuya nave beze esangweni lesibaya salapha ekhaya. Isalukazi salapho
kushonwe khona sesizodonsa umfelokazi siye esibayeni lapho kuhuqwa khona
imigoqo ngobulongwe bese umfelokazi ehlambela khona izingalo kanye
nemilenze esebenzisa amakhubalo. Kukhishwa izinkomo zafapha ekhaya bese
umfelokazi ezichela ngayinye ngayinye njengoba zidlula nje ukuze zingalandeli
umnumzane oshonile. Kuyenzeka kwenye inkathi kuthi ngokudlula komnumzane
kuphoqoke yonke imfuyo.
Imbuzi yamakhubalo idliwa ngabomndeni kuphela emva kokuba umfelokazi
esebagezile bonke abasekhaya ngokubathelela amanzi. Wusuku futhi lolu
lokuba kugundwe amakhanda abo bonke abangamalunga omndeni. Izingane
zona ziphuca amakhanda azo ngalo lolu suku Iwamakhubalo.
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Imbuzi yamakhubalo ngeyomndeni kuphela kodwa ngenxa yokulahleka
kwenhlonipho nobukloza kubantu, ezikhathini zanamuhla usufica kugcwele
ngakusasa kade kungcwatshwa ngayizolo, abantu bethi bazolanda izigqoko.
Zake zalandwa izigqoko lapho kushonwe khona? Kuyadumaza lokhu. Kukhona
omunye umkhutshana osuwandile impela omayelana nokugunda kwezingane.
Izingane sezaphathiswa okwamaqanda emakhaya. Ungezwa bekhononda onina
lapho sekufanele kugundwe kuze kuxolelwe ukuba kuthiwe nqampu lapha
esiphundu ngoba beshaya phansi onina bethi izingane zizokonakalelwa
"amaphemu" azo akhishelwe eshisiwe imali lena, kulungiselwa ukuba zibukeke
ngomngcwabo. Abakunambithisisi kahle ukuthi sekuzothi ngakusasa bese
ziyagundwa njalo. Oqinisa ikhanda ethi mazigundwe, useyonyonkolozwa kuze
kube yindaba. Ukugunda uphawu lokuzila uma kushoniwe. Ukulahleka kwaleli
siko lokugunda kuziveza obala lapho usuthola khona omakoti beshadile
belokotha amakhanda ngezikele abakhwenyana bekhonabedla anhlamvama.
Umame oshadile akalilokothi ikhanda ngesikele ngoba lokho kusho umhlolo
ovele ngomyeni wakhe.
Emva kwesiko lokugunda, kulandela ukufakwa kwenzilo, indwangu emnyama.
Abazilile sekufanele bazile, baze bazile nangezenzo zabo. Kunenkolelo yokuthi
ukwehluleka kwabo ukuzithiba ezintweni zomhlaba kuyobenza bedlule.
Abantwana abathatha le ndwangu nabangakuqondi kahle ukuthi kuchaza
ukuthini ukuzila, kufanele batshelwe ngalokhu futhi badonswe ngendlebe ngesiko
lokuzila. Kufanele bazi ukuthi inzilo iyinsila yakhe umuntu ngakho-ke
iyanakekelwa yiwo wonke amalunga omndeni ngoba uma ingahlangana
nezandla zabathakathi, umshubo, kuvalwa ngehlahla emndenini lowo. Ngenxa
yobuhlongandlebe, usuke uzwe iziga, kuthiwe inzilo ilahlekile, ayibonakali.
lIahleka kanjani inzilo?
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UKhumalo, (1994: 82) ukhala sona esingenhla ngenzilo,
Ungathi kwanzilo-ke, indwangu emnyama isiyaphelela
emigqonyeni kadoti? Insila nezinyembezi zomndeni?
Leyo ndwangu ilondwa, ilondolozwe ngazo zozibili,
ekugcineni ishiswe. Ayimele iwele kwezinye izandla,
ngoba ngayo nje kungavalwa ngehlahla.
Inzilo isho ukuzotha nokuzithiba kulowo noma kulabo abayifakile. Kudlulele-ke
okomfelokazi yena oyifaka unyaka noma ngaphezulu kwalokho, engahlukani
nayo. Kuleso sikhathi umfelokazi uhlonipha ukwedlula sonke isikhathi futhi
uhlonipha yonke into ephilayo nengaphili. Akanakuzinqamula phakathi izinkomo
edlelweni ngoba usemnyama, zingafa nokufa. Uma kudliwa ekhaya, yena
kufanele adle ekugcineni. Sekufanele ahlale emva kwabantu ukuze angalinge
abafulathele ngoba kunenkolelo yokuthi labo abafulathele, ubathela ngomnyama.
Kuba nenkinga enkulu, ikakhulukazi ezikhathini zanamuhla, uma kuzodinga
asebenzise izimoto zomphakathi ukuya endaweni ethize ngoba sekusho ukuthi
kufanele ahlale esitulweni esisekugcineni semoto. Uma impela eyifice
seyigcwele kuba nenkinga, njengoba ngike ngalandiswa ngumame ngenkinga
emvelele;
Ngifica itekisi isigcwele, sekusele isikhala somuntu oyedwa.
Ngingene-ke ngihlale esihlalweni esingemuva komshayeli
ngasemnyango wemoto. Kuthe lapho eselungiselela
ukuyisusa imoto umshayeli, kwakhuza ibhungu
elisesihlalweni esisekugcineni semoto. Ibhungu
lishaye phansi ngonyawo lathi, ayingahambi imoto ngoba alikaze
Iiwubone 10 mhlolo abawugilayo. Bangakwenza kanjani
ukufulathelisa bona bebasha umame ozi/;1e. Laqhubeka ibhungu
Iibeka inkinga yalo yokuthi alikaganwa, lokhu abakwenzayo
kuphambene nesiko. Kudinge ukuba kwehle wonke umuntu
ukuze ngikwazi ukuyogibela esihlalweni esisekugcineni,
ukuze phela ngihlale kodwa ngingafulatheli muntu.
(Blase, 2001)
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Ziningi impela izinkinga ezihambisana nokuzila ikakhulukazi esikhathini esiphila
kuso lapho sekugcwele ubugebengu obunhlobonhlobo. Muva nJe
sekunomkhuba wokubamba inkunzi omakoti abashonelwe abasebancane
bebanjwa yizigebengu. Izigebengu lezi zicutha ngasemishinini yokukhipha imali
yasemabhange. Uma ethi uzokhipha imali ozilile, ziyamthatha, ziyomgoyisa
lapho zazi khona ukuthi akazukusheshe atholakale. Zimkhiphisa yonke imali
ayishiyelwe ngumyeni wakhe ize iphele nya bese zimdedela-ke. Singeqonde
noma yikho yini lokhu osekudale ukuba abanye omakoti abashonelwa
besebasha ukuba benqabe ukuzilela abayeni babo ngezingubo ezimnyama.
Abanye uyadideka lapho ubabona bezilile ngoba inzilo leyo bayidla ingqephu
yomswenko. Abanye njalo abayilokothi nakuyilokotha, bevika ngehawu
lezinkonzo abakhonza kuzona ezingabavumeli ukuba bafake izingubo
ezimnyama uma beshonelwe. Ubufelokazi bomakoti abasebancane sebande
kakhulu esizweni esinsundu kanjalo nezinga lobunuku bokungahloniphi isiko
lokuzila nokuzotha koshonelwe liya ngokuya landa.
Umfelokazi ingubo emnyama uhlukana nave emva konyaka noma emibili
ngomsebenzi owenzelwa umyeni wakhe ukumbuyisa. lhlambo lomnumzane
Iona lenziwa emva kwezinyanga ezintathu kuya kweziyisithupha. Ihlambo
lomnumzane lenziwa ngokuhlaba inkomo, nokho ngenxa yesimo somnotho,
sekuvamisile ukubona ihlambo lomnumzane ligcinwa ngembuzi. Amanye
amasiko abukeka sekunzima ukuwagcina ngenxa yezindleko ezibangwa yibona
abasaphila okuthi kufanele bagcine isiko kodwa bona bafune ukubukisa, bathi
bacokamisa izinga. Benze lokhu okubizwe kuyo le ngxoxo ngedili lomngcwabo.
Isiko lokubuyisa umufi muva nje selihlanganiswe nesiko elisha lokwembulwa
kwetshe. Amatshe esikhumbuzo amba eqolo Okufike kube yinkinga wukuthi
160
kuyenzeka ukuthi Iona oshonile alame abanye abangenzelwanga matshe
ezikhumbuzo. Uma abantwana bakhe umnumzane Iowa sebefuna ukumenzela
itshe lesikhumbuzo, bathiywe wukuthi abanakwenzela yena yedwa kukhona
abashona ngaphambi kwakhe. Kusinda kube yitshe uqobo. Ukuhlaba inkomo
yokubuyisa oseshonile kungeke kwaba yintaba ngokungako, inkinga iba khona
kulokhu kuxutshwa kwamasiko. Kuyabiza ukungcwaba, ikakhulukazi kulesi
sikhathi esiphila kuso, kanjalo nokugcina amasiko aphathelene nokubuyisa
oshonile azoba idlozi kumba eqolo. (Bheka uhlaziyo Iwezindleko zomngcwabo
namatshe esikhumbuzo ekhasini lokugcina lale ngxoxo).
Nakuba kunjalo uma isizwe esinsundu, okuyisona esesingene shi ezindlekweni
zesifo, singabuyela emuva, sehlukanise idili nesifo, inkinga yezindleko zesifo
ingaxazululeka. Kanjalo futhi uma isiNtu singabuyela enhlonipheni yokuphathwa
kwesidumbu somufi, isizotha esifanele imingcwabo singabuya. UZulu
wakuthangi ubaziwa ngenhlanzeko ekuphatheni imisebenzi yabadala.
Ukuphatha le misebenzi ngenhlanzeko kuqala khona lapha ekuphathweni
kwemingcwabo ngenhlanzeko nenhlonipho. Ukufa yisango lokwedlulela
ebudlozini. Ubunuku bokusingathwa kwemingcwabo kuletha intukuthelo
kwabaphansi nalokho isizwe esithi siyakucela kubona ngenxa yobunuku
kungamukeleki.
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ISAHLUKO SESIKHOMBISA
7.0.IZINGUQUKO NEMITHELELA YAZO EKUPHATHWENI KOMSEBENZI
WABADALA
7.1 Isingeniso
Impilo yomuntu kayimile ndawonye kodwa iyaguquguquka ivumelane nesikhathi
umuntu azithola ephila kuso. Usikompilo nalo luzithola lubhekene nenguquko,
kanjalo nalo luguquka luhambelane nesikhathi okuphilwa kuso. Inguquko
empilweni yeSintu iza nezinto eziningi, ezinhle nezimbi. Ucwaningo mayelana
nenhlanzeko ekuphathweni komsebenzi wabadala lungephelele uma inguquko
ebhekene nesiko lokuthethwa kwedlozi ingacutshungulwanga.
Abantu bomdabu, njengabo bonke abanye bezinhlanga ezahlukene, banenkolelo
ezimpande zayo ziqinile. Nakuba lezi zimpande zigxilile, iqiniso Iimile ekuthini
nayo le nkolo iyazamaziswa izivunguvungu zenguquko. Ukuphumelela
nokungaphumeleli kwalezi zivuvaba zezivunguvungu zenguquko kugqama kuthi
bha lapho umuntu ebuka ehlehla ebheka ukuthi yikuphi okuthe lapho kushazwa
zivunguvungu, kwagudluzwa ezimpandeni zakho, kanjalo futhi lapho ebheka
ukuth; yikuphi okuphumelele ukumelana nenguquko.
Iz;zwe zase - Afrika z;bhekene nengwadla yenguquko yezimpilo zazo.
Inamandla asabekayo inguquko lena. Lena yinguquko yomuntu wonkana, yena
siqu sakhe kanjalo nemicabango nezenzo zakhe, ukubuka kwakhe umhlaba
nezinto ezimzungezile. Kasikho isizwe esingaphikisana nenguquko yesikhathi.
Le nguquko ayimemezeli ukufika kwayo lapho isigubuzela iSintu. Isizukulwane
162
esisha sibalisa ngabantu abadala abangaboni ngendlela sona esibuka ngayo
izinto kanjalo nabadala yiso leso, yinkombankombane. Sengathithi leli gebe
elikhona phakathi kwabancane nabadala akulula ukuba Iivaleke. Isintu siphila
esikhathini solwazi Iwemishini nesayensi. Lolu Iwazi luza kuhle kwamagagasi
olwandle lugubuzele labo abasadla ngengxwembe endala. Ulwazi olusha nalo
ludala igebe phakathi kwabancane nabadala. Ukusuka emakhayeni endabuko
kuyozinzwa emadolobheni, kulethe ezinkulu izinselelo ekugcinweni kwamasiko
ayizinsika zezigaba zokukhula komuntu.
Uma siphonsa iso ngasokhalweni Iwenkolo yomdabu, sithola nayo igubuzelwa
yizinguquko zesikhathi. Nokho ukugxila kwezimpande zayo kuyenza ikwazi
ukumelana nezivunguvungu zenguquko. Ukujula kwezimpande zenkolo
yomdabu kuzibonakalisa ngokuthi ibonakale imelana nokushabalaliswa. Kuthi
noma abantu sebehlala khona emadolobheni kodwa bangawalahli amasiko abo.
Ukwencikana kwale nkolo naleyo yobuKhrestu kuzibonakalisa lapho kugcinwa
khona imisebenzi, kulabo abasawagcina amasiko, ngokuthi kubolekwe izinto
ezithile kuzona zombili lezi zinkolo.
Ukufika kwezikole nakho kufike nezinselelo, kanjalo nezinguquko eziningi
ekubukweni kwesiko. Imfundiso yezikole yemukeleke ngo 'elethu', imukelwa
yiSintu. Asiphawule nokho ukuthi bake beduka abantu bendabuko, baduma
nezinto 'zempucuko', okwabo bakubukela phansi. Kuvele uqhekeko phakathi
kwabantwana nabazali. Isikole 'esisha' sifikele phezu kwesikole esidala leso
sokukhuliswa kwabantwana ngaphansi kwesandla sesiko. Sibabonile abazali
163
bekhwixa imikhono, bakha imikhanya, babukela isikole esisha esiza nemfundiso
yempucuko. Kubathathe isikhathi abazali ukubona ukuthi mukhulu umonakalo
ofike nesikole esisha. Basale endleleni abasadla ngengxwembe endala.
Sibabonile abazali bebalekelwa izingane zabo ngoba sebeyimpoxo kuzona
ngoba sezikhanyiselwe. Sibabonile futhi abazali abalunguzile kulesi sikole.
kodwa abafunda kuyaphi. Sibabonile futhi abazali abayithathile inselelo,
bafunda bagogoda, banika inselelo enzima esizukulwaneni esisha. Inselelo
okubhekenwe nayo manje yileyo yemfundo exube izinhlanga, imfundo
engabandlululi, edume kulezi nsuku ngemfundo - miphumela. Isaga esithi
akukho soka lingenasici siyayithola indawo kule nkulumo. Nayo le mfundo
inezinkinga zayo. Ukusika efijikayo nje, abantwana abaphuma kulezi zikole,
kuba ukuphuma kwabo, kube wukuthola kwabo inkululeko yokuziphatha futhi
baziphathe ngaphandle kokulawulwa.
UMbiti, (1969:219) uthi:
The change means individuals are severed, cut-off, pulled
out and separated from corporate morality, customs and
traditional solidarity. They have no firm roots any more.
They are simply uprooted but not necessarily transplanted.
They float in life like a cloud. They live as individuals but they
are dead to the corporate humanity oftheir forefathers.
Uma sibheka indlela iSintu esiphila ngayo kulezi nsuku, amaphuzu aphawulwa
nguMbiti (1969) anobufakazi obuyisiminya ngesizwe nenselelo esibhekene nayo.
Inguquko ifike umuntu womdabu engalindele futhi ifike ngesivinini esesabekayo.
Isiko belingakulindele lokhu. Isiko belingakuhlomele lokhu. Umuntu uzithola
entingaza nje, eyinhlwa phakathi nendawo. Akagxilile ezimpandeni zenkolo
yomdabu kanjalo futhi akagxilile empilweni yesimanje nezidingo zayo. Amasiko
164
omdabu ngenxa yokuthi ayengalotshiwe phansi njengawezinye izizwe, kwenza
kube lukhuni satshe ukusho ngokungananazi ukuthi inguquko eseyenzekile
kuwona ingakanani nanokuthi ingalinganiseka yini ngoba akukho ncwadi lapho
egcinwe khona.
Ubu - Afrika bunothe kakhulu ngemicabango nezenzo zobabamkhulu. Lokhu
obabamkhulu babekwenza bekwedlulisela ngezwi lomlomo ezizukulwaneni
ngezizukulwane. Kungabe iSintu sizigwaze ngowaso uma kungase kuthi lokho
esakuncela koyisemkhulu ebese kuyashabalala ngalesi sizukulwane sanamuhla.
Kuyancomeka ukuba kukhonjwe indlela okwakuyiyonayona eyayihamba okhokho
kanjalo futhi kuyancomeka nokukhomba impambuko nobunjalo bayo, uma
kungenzeka ngoba lokho kuveza ukuthi umuntu womdabu usegudluke
kangakanani okhondolweni Iwawokhokho bakhe. Ukugudluka nokuncika
komuntu kulolu khondolo kunemithelela nemiphumela yakho.
Egcizelela iphuzu elingenhla uMbiti, (1975:12) uthi:
African religion is the product of the thinking and experiences
of our forefathers. They formed religious ideas, they formulated
religious beliefs, they observed religious ceremonies and rituals,
they told proverbs and myths, which carried religious meanings,
and they evolved laws and customs, which safeguarded the life
of the individual and his community.
Impilo yesidalwa esingumuntu isihambe iminyaka eminingi kanjalo futhi ubuningi
bale minyaka bukhomba izinguquko eziningi umuntu asedlule kuzona.
Ukuguquka kwempilo yomuntu kukhomba ukuguquka empilweni eyayiqondile nje
kuya kuleyo yanamuhla eyimpambankwici. Umuntu uyisidalwa esithobela lokho
esizithola sibhekene nakho, kufanelane nesikhathi okuphilwa kuso. Asiphawule
nokho ukuthi ukuthobela isimo senkathi akusho ukuvumelana noma ukuthanda
165
isimo leso kodwa kungaphezu kwamandla omuntu. Yingakho nle umuntu
ebambelela kulokho akubona kuwusizo kuyena nakubantu bakubo uma lokho
kunosizo empilweni yeSintu.
7.2lsiko nobuZulu
Isiko Iisho indlela abantu abaphila ngayo, ukwenza kwabo kwansuku zonke
kanjalo nalokho abayikho nabakuzuza ngokukhalipha kwezingqondo zabo. Isiko
Iiziveza kuzo zonke izinto abantu abathintene nazo: kungaba umculo, izingubo
ezigqokwayo, ukudla okudliwayo, izitsha ezisetshenziswayo, izilwane
ezifuywayo, indlela yokuhlalisana, ukuphathwa kwabalele, izindaba ezixoxwayo
zixoxelwa abancane, uHmi olusetshenziswayo, imidlalo edlalwayo, amagugu
esizwe nakho konke okuthintana nesidalwa esingumuntu. Isiko alimile
ndawonye, likhomba inguquko ngaso sonke isikhathi. Lezi zinto ezibalwe
ngenhla yizona kanye ezikhomba inguquko esikweni.
Inguquko ingaziveza ngezindlela eziningi esikweni kodwa uphawu yileyo
ngxenye yesiko engagudluki. Isiko lokuhlabela amadlozi Iinophawu olumile nje
futhi olungenakuguquka. Uphawu Iwegazi wuphawu olumele impilo.Ukuphalala
kwegazi lapho kuhlatshwa, kuhlatshelwa amadlozi, wuphawu lokuvikela impilo
kuMvelingqangi ngoba uMvelingqangi nguyena oyisisusa sempilo. Isilwane
sibulawelwa ukuvuka empilweni entsha njengoba nomuntu efa emzimbeni .
wenyama, avuke emzimbeni womoya, emzimbeni wobudlozi. Ngakho - ke isiko
lokuhlabela amadlozi liveza uphawu olugqamile lokubonga impilo koPhezukonke
ngoba kakadeni impilo itholakala kuYena.
166
Ubukhulu bukaThongokhulu bumenza aqhele emhlabeni woquqaba Iwabantu
bakwamhlaba wanganeno. Ubukhona bakhe bubonakala ngezenzo zakhe.
Ukuqhela kwakhe kwenza indlela yokuxhumana idinge amanxusa, amadlozi.
Amadlozi yiwona adlulisela izifiso nezilokotho zabakwamhlaba ngempilo
yesilwane. Ngakho - ke umZulu ulikhonzile idlozi. UNkulunkulu mkhulu kakhulu, .
nguyena owadabuka kuqala wase edabula abantu oHlangeni. Ngaphandle
kophawu Iwempilo olugqama ekuhlatshelweni kwamadlozi, ziningi eZinye izimo
ezibiza ukuthi kuhJatshelwe idlozi. Umuntu angahlaba ngoba ebonga impilo
enhle, angahlaba ngoba eshweleza kukhona umkhuhlane okhona, kuyahlatshwa
futhi kubongwa ukwedlula ebangeni elithile, kungenwa kwelinye.
Ngenxa yokubaluleka kokuxhumana noMdali, indlela okugcinwa ngayo lokhu
kuxhumana kudinga ubuchule isibili. Okokuqala, isiko likumisile ukuthi Iowa
owengamela isiko lokuxhumanisa abakulo mhlaba nasebengale kube ngumuntu
omdala ekhaya, inhloko yomuzi. Izinyanga nazo zinakho ukubizwa ukuba
zengamele 10 msebenzi nakuba indlela yokwenza ingafani ncamashi naleyo
yabomndeni. Abesifazane bona kabalithethi idlozi nokho isalukazi sona sinalo
ilungelo lokuthetha idlozi ekhaya.
Women cannot be priests at a sacrifice, but an old woman
beyond child - bearing age is in Zulu society regarded as
a "man" and very often such a woman is asked to call upon
the spirits at a sacrifice because she knew those who are
dead, and therefore they will be more inclined to listen to
her prayers.
(Krige, 1936:290).
167
Ucwaningo lukubuke Iwagxila ukubafuleka kwenhlanzeko ekugcinweni kwalelo
nalelo siko ekukhuleni komuntu. Inkulumo engenhla, Krige, (1936) iliveza obala
iphuzu lenhlanzeko. Owesifazane uthola ithuba lokuthetha idlozi uma esedlulile
ebangeni lokuthola abantwana, akaselona phela isango lempilo njengoba
ukuhlabeJa idlozi kuwuphawu lokunikela ngempilo ukubonga impilo
kuThongokhulu. Ibanga lokuthola abantwana belimenza owesifazane ukuba abe
ntekenteke ngokwesiko futhi athatheke njengongcolile. Nowesilisa iphuzu
lokungcola limenza angabi nalo igunya lokwengamela isiko lokuhlabela idlozi
noma ngabe uyinhloko yomuzi noma ngabe uyinyanga:
He must be "clean" and therefore on the night before
the sacrifice he must keep away from women and sleep
in the ilawu hut, or in any other hut where only men
sleep and where there is no fire.
(Krige, 1936:29).
Iphuzu lesibili yilela lakufaneleka kwesilwane esizohlatshelwa abalele. Kufanele
isilwane samukeleke kulabo abalele. Isilwane sethufwa kwabalele ngomunwe
wabasadla anhlamvana. Isidingo-ngqangi yileso sokuba abalele babikelwe
ngokudla kwabo.
Ukukhethwa kwesilwane esizohlatshelwa idlozi nakho
kuhamba ibanga elide kangangoba kuze kuveze iZimpawu zalowo
ohlatshelwayo, ubunjalo bakhe kanjalo nobulili bakhe. Kusadliwa ngoludala
isilwane esizohlatshwa bekuba yisilwane sasekhaya sikhonjwe esibayeni
sabalele. Ngenxa yokwesweleka kwemfuyo ezikhathini zanamuhla kanjalo
nokugudluka kwabantu emakhayeni abo endabuko, sekuyaye kuncomeke ukuba
isilwane leso esizohlatshwa sihlale okungenani isonto noma amabili
168
sinqampunqampula utshani bekhaya lelo lapho kuzohlatshwa khona. Lokhu
kwenzelwa ukuba abalele basibone isilwane leso futhi bahlale kusona.
Ngaphandle kokufaneleka kwesilwane esizohlatshwa, indawo lapho isilwane
sihlatshelwa khona yinye kuphela, yisibaya noma yindlunkulu lapho kuhlala
khona abalele. Idlozi alitholakali noma yikuphi. Isibaya yiyona ndawo yamadlozi.
Kulapha lapho kuhlatshelwa khona izilwane zedlozi bese kuthi okuyikhona
okuwukudla kwamadlozi kubekwe noma kugcinwe emsamo wasendlunkulu.
Iphuzu elingenhla Iiletha inkithinkithi yemibuzo mayelana nokuhlatshwa
kwezilwane emadolobheni. Asikho isibaya, kanjalo nendlunkulu ayikho
emadolobheni. Kusazophonswa ISO ngasokhalweni lokuthetha idlozi
emadolobheni enkulumweni elandelayo.
Izinga lokuhlonipha kumndeni ozothetha idlozi liyedlulela kunezinye izikhathi.
Ukuhlonipha umuntu wakwamhlaba akufani nokuhlonipha asebekwelamathongo.
Umsindo nje ebaleni lapho sekuthintwe !thana izimbiza zotshwala awube
usafuneka. Ukunuka kwemithombo kusho ukugcwala kwabo bonke abalele
ngononina ngoba basuke sebethintiwe ngempepho kusabikwa umsebenzi.
Omakoti abaganile lapha ekhaya kusuka kubikwa umsebenzi sebebonakala
ngokucabeka lapha emahlombe ukukhombisa inhlonipho engaphezu
kokuhlonipha abayeni babo. Ukubikwa komsebenzi kusho ukuhlukana
kwabaganene ngezindlu zokulala. Ukubikwa komsebenzi kusho ukuhuqa
komakoti umcaka ebusweni okuyisicongo sezinga lokuhlonipha ukudla
169
asebekuphethe, ukudla kwamadlozi, ulshwala. Ukubaluleka komcaka kulingana
ncamashi nokuhuqwa kwebomvu ngabanlu besifazane:
Kuyavela ukuthi ogcobe ibomvu usuke ethumela umyalezo
othile kubantu buthule. Ngaleli bomvu usuke ethi:
"Ngihloniphe uza nje ngoba ngisezingeni lokuzila. Ngizila
izinhlobo ezithile zokudla, ukuhlangana ngokocansi,
ukungabi mningi phakathi kwabantu abaningi, ukugwema
imicimbi efana nemingcwabo, ukugwema imisindo
nezixuku zabantu.
(Shabangu, 1996:162).
Okokugcina okudinga ukuhlonishwa ngumkhonto wokuhlaba wekhaya.
Ubalulekile 10 mkhonlo. Awukho omunye oselshenziswayo ngaphandle kwawo.
Uma ususebenzile ngelanga okuhlatshwa ngalo, uthathwa uyolondolozwa
yisalukazi sekhaya. Umkhonlo Iona unokhondolo lozalo. Usuka enkosaneni
udlulele enkosaneni yenkosana ngokubanjiswa izindaba zomuzi.
Inkulumo ngesiko nobuZulu ingephelele uma kungalunguzwanga ekhonweni
nesinwe sokubiza labo abalele. Babizwa ngendlela yakhona ukuze beze
ukuzobungaza umsebenzi ababizelwe wona. Ukubizwa kwabalele kudinga
ubugagu kulowo othweswe umsebenzi wokuthetha idlozi. Akugcini ngokuba
bagagulwe ngamagama abo kuphela kodwa kulandele nezilhopho zabo.
Umunlu unegama, isibongo nesilhakazelo noma nezithakazelo. Ngaphezu
kwalokho, umunlu ongumZulu unezithopho azithola kusuka efika kulo mhlaba
kuze kube uyahamba kuwo edlulela ebudlozini. Akuphulhi nduku hawini uma
sekufika kulesi sigcawu. Idliwa nje ekuthelheni idlozi I amadlozi lizwakala
ngokudla amazambane ashisayo lapho sekufanele ukuba libabize abakubo.
----"r-
170
Isinwe sokubiza abalele sibuye sigqame lapho sebefandelaniswa ngokulamana
kwabo kubekwa ubunjalo babo nokuhlabana kwabo.
UKrige, (1936:293) uthi:
In general, however, the amaThongo are called upon
in order of age, beginning with the first known ancestor
and going down the line on the indlunkufu side, then all
those on the ikhohlwa side that are known to the officiator
are mentioned, and finally at the end, the priest may say
to the ancestors, "Call all of our sib, do not leave anyone
out, but call those that I have not mentioned, and those
that I do not know"..
UMzolo, (1977:29) yena uthi:
It is the particularities and the perculiarities of the
person's appearance, character and actions that
are expressed in praises.
Iphuzu IikaMzolo, (1977) lingenza ngithande ukucaphuna kengigiye ngesihlangu
sekhehla elingizalayo ngesinwe ebelinaso ukubiza abalele nelenza amaphuzu
angenhla avele obala. Uqala ngokubathakazela abakubo ngaphambi kokuba
abathophe ngezibongo zabo labo abaziyo:
Nina bakwaNde/u,
Nina bakwaShinga
Kungashinganga nina
Kwashinga isibanga,
Nina bakwa Nzenge,
Chabile abamh/aphe
Kuhle kwezih/abathi za/wand/e.
Nina bakwaMse/eku,
Nina bakwaSibhulisemati,
Bhakgwane.
171
11
Ngibikela nina makhehla'makhuJu,
Nani bobaba nogogo.
Ngibikela wena mfowethu Mandlenkosi.
Wena Guduza kaLuphondo,
Luphondo kaJuchathi,
Luchatha ngapha nangapha.
/11
Ngibikela wena baba Jakobe,
Wena Phuthaz'izulu,
Ogiye ngeBhayibheli, abanye
Begiya ngezinduku namahawu.
Ngibikela wena baba Phuthuma.
UBhudukazana vuka zamnyathela
Sungu01unbunubunu
Oluhlaba okuzithelayo
Ngathi ngiyaluthinta ngapha .
Ngazithela!
Ngathi ngiluthinta ngapha .
Ngazithela!
Ngoba luyahlaba. ... -
IV
Ngibikela nina makheh/a amakhulu.
Mkhulu MaNtshinga
UKufushane kwangenza.
Ugqamu njengomentshisi
Wena Gquzu omfushane ongangedosha,
Wena nteth' inezoso
Engabe wake wayibon' inteth' inezoso.
U Ndaba zaphelef' emasimbeni njengokunyiwa.
Ubunjalo balaba abathintwe ngenhla buvela obala ngokusetshenziswa
kwezithombemagama ezibongweni zabo. Ukhokho uMantshinga ufaniswa
nedosha okuchaza ukuthi kwabe kungumuntu osigqigqi futhi emfushane.
Okubalulekile ngaye wukuthi wabe ekwazi ukwabela bonke abozalo Iwakhe,
yingakho nje efaniswa 'nentethe enezoso'. Umkhulu uJakobe vena kuthiwa
ugiya ngeBhayibheli ngoba nguyena kobabamkhulu owemukela inkolo
172
yobuKhrestu wayeka ububhinca. Umkhulu uPhuthuma vena ubizwa 'ngosungulo
oluhlaba ngapha nangapha' ngoba kuthiwa wayeqhubukusha abakubo
ngokusebenzisa amakhambi. Singabala sithini? Kuningi okungaphawulwa
ngaleli khono lokubiza abangasekho. Elokugcina nje, ubeyaye athi uma esefike
lapho kuphela ulwazi Iwakhe ngawokhokho abese ecela Iowa agcine ngaye
ukuba athinte bonke abanye ukuze bahlanganyele ndawonye esidlweni leso
abapha sona.
Ucwaningo lukugcizelele futhi ukuphathelwa esicongweni kwephuzu
Iwenhlanzeko. Inhlanzeko yomphefumulo yona engabonwa ngeso lenyama
ihamba ibanga elide ekwaneliseni abasaphila ukuthi umsebenzi abebewugcinela
abangasekho uhambe ngokuyikho ngokuqashelwa kwale nhlanzeko. Uma
sibheka inkulumo engenhla, iphuzu lenhlanzeko yomphefumulo ligqama lapho
Iowa okukhulunywa nave engafihlelwa ubunjalo bakhe lapho esaphila. Umuntu
ongumZulu akahlebi. Yile nhlambuluko yomphefumulo edingwa lisiko
lokuthethwa kwedlozi. lndlela okuthethwa ngayo idluliselwa ezizukulwaneni
ngezwi lomlomo nangezenzo. Alithethwa idlozi uma kukhona ukungezwani
kwabomndeni. Kunenkolelo yokuthi idlozi alingeni ekhaya lapho kunengxabano
khona. Uma kunengxabano, labo abasuke bephambene ngenkulumo, kufuneka
bakhumelane umlotha ngaphambi kokuba kuthintwe abalele. Idlozi liletha
imikhokha nemiswazi emibi uma lithethelwa ezibini bese abantu behamba bethi
bafulathelwe yidlozi kanti balibizele ekungcoleni kwemiphefumulo.
173
Iphuzu lokuhlonishwa kwemifula ligcizelelwe kulolu cwaningo. Amadlozi
awengamele amanzi emifula. Ukugeza emfuleni ohambayo emva kokwedlula
ebangeni elithile kuyiwa kwelinye kungumfuziselo wokuzalwa kabusha. Izingane
zifundiswa le nhlanzeko kusukela zifika kulo mhlaba ngokugcinelwa amasiko.
Kugcizelelwa ezingqondweni zabo lapho bekhula abantwana ukubaluleka
kokuhlonipha amanzi ngokuthi baxoxelwe izindaba ezesabisayo eziyimiphumela
yokuchamela amanzi.
Imisebenzi abantwana abayifunda lapho bekhula nayo isagcizelela khona
ephuzwini lenhlanzeko. Ekwaluseni nje abafana bayeqhathwa, befundiswa
isibindi nokubekezela. Ekuthezeni amantombazane afundiswa ikhono lokwenza
izinto ngobunono. Amantombazane afundiswa ukubekelela inyanda ngendlela
ukuze inganyibi. Afundiswa ikhono lokwenza inkatha yokuthwala inyanda. Lona
ngumfuziselo wokuthwala izinkinga zomndeni ngesinono, kungathi mangabe
umuntu efika emendweni ahlulwe ngumendo abalekele izinkinga, kodwa
kufanele akwazi ukumelana nazo. Ikhono lokwenza ihawu kubafana balifunda
besesekwaluseni. Umfana ufundiswa ikhono lokuvikela umndeni wakubo .
Ukusika amagabelo ehawu yikhono elinzulu futhi elisakhomba khona
enhlanzelweni.
UNgubane, (1996) ucashunwe nguMkhize,(1997:38) kanje mayelana nekhono
lokusika amagabelo:
Uma amagabelo elishumi nesithupha ngenhla kwesiphatho,
ngezansi aba ishumi neshiyagalombili. Lokho kwenzelwa
ukuthi ihawu libe nesisindo ngezansi nalapho sekuvikwa
Iibe nesisindo ngezansi.
174
Miningi imisebenzi yesikhumba senkomo. Umuntu efika kulo mhlaba usongwa
ngaso isikhumba kuthiwe yimbeleko, avunule sona lapho ekhula, aze asongwe
ngaso lapho eseshonile. Ubuhle bemvunulo yesiZulu incike ekhonweni
lokusebenzisa izandla elifundiswa abafana ekwaluseni. Umfana ufundiswa
ulwazi lokuvunulisa abantwana bakhe ukuze alusebenzise lapho esekhulile
esethola abantwana. Ivila alinandawo ngokwesiko lomdabu. Umuzi wesiZulu
inhlanzeko yawo uyikhomba kusuka ezaleni kuze kuyongenwa esibayeni
somnunzane. Ukuhlanzeka kwegceke lomuzi ngumsebenzi wabantwana
abazelwe lapha ekhaya.
Ukuphathwa kokudla kwabadala, utshwala nenyama, ngenhlanzeko yisicongo
sechopho lenhlanzeko esikweni lendabuko. Ukuhlwabusa kwenyama ehlatshiwe
kanjalo nokuhlangana kotshwala obugayiwe kusakhomba khona ephuzwini
fokuqashelwa kokuhlanzeka komzimba kanjalo nomphefumulo kulabo
abathintana nalokhu kudla.
7.3 Ukugcinwa kwesiko esikhathini sanamuhla
Ikhaya lendabuko lomuntu ongumZulu liyisizinda sempilo yakhe. Ziningi izinto
ezifike zagudluza ikhaya lendabuko lomuntu ongumZulu, lokhu osekwenza
ukuba sibheke iphuzu lesibili Iwalolu cwaningo. Lelo lokuqhathanisa okwenzeka
ezikhathini zanamuhla, lapho kuphathwa khona imisebenzi yabadala nalokho
esikholelwa wukuthi kwakwenziwa emandulo. Amasiko endabuko
ayengahlelelwe inguquko iSintu esizithola sibhekene nayo Inguquko entsha
izama ukutshala uhlobo Iwenqubo enhlabathini engajulile yesiko lomZulu.
175
Izingqinamba eziphathelene nempilo nenhlaliswano kulesi sikhathi okuphilwa
kuso zingangezimpethu zendlovu. Ukusuka kwabantu emakhaya endabuko
beyozinza emadolobheni kube nomthelela omkhulu endleleni okugcinwa ngayo
isiko lokuthethwa kwedlozi. Iphuzu lenhlanzeko ebeliyisisekelo sokuthethwa
kwedlozi lizithola libhekene nezinselelo eziningi enhlalweni yasedolobheni.
Inkinga yokweswelakala kwezindlu, ukuqubuka kwemijondolo, ukutholakala
nokusetshenziswa kwemali, ubudakwa, ukwehla kwezinga lokuziphatha
inkohlakalo, ukwesweleka kwemisebenzi, ukwehlukana phakathi kwabadla
izambane Iikapondo nalabo abadla imbuya ngothi, konke lokhu kunemithelela
emikhulu ekuphathweni komsebenzi wabadala.
Isikhathi sanamuhla sesivule amathuba amaningi okuhlangana kwentsha
ngokocansi ngaphambi kwemishado. Umshado omhlophe usuyiphupho muva
nje. Ubuntombi nto nokuzigqaja ngobumsulwa bezintombi zakithi sebugwinywe
'ubumsulwa' bephilisi nomjovo, kokubili kokuvimbela inzalo. Ubuntombi nto
noma ubumsulwa bentombi sebulinganiswa nokungabi nangane 'ephilayo'
bentombi hhayi ngokugcwala kwesitsha sikayise wentombi. Izintombi
zanamuhla, uphawu lobumsulwa oluhambisana nokushaya emhlophe qwa
imvakazi ewumfuziselo wobumsulwa selwahudulelwa phansi kuhle kwayo ingubo
leyo esuke ihudulwa esontweni kuqondwe kuMfundisi:
The declining value attached to virginity at marriage,
With the disappearance of the instituition of the girl
queen, must surely have been brought about to some
extent by urban influence and with the initiative of men.
(Reader, 1996.335).
176
Ukukhulelwa kwabantwana bengashadile, ukwanda kwezingane ezitholakala
zingahlelelwe, izintandane, ubugebengu, iziboshwa, ukwanda kwesifo
esingumashayabhuqe ingculazi nokunye nje okuningi, yikhona osekuyimpilo
yanamuhla. Ubuphofu, ikakhulukazi obudalwa wukusuka kwabantu emakhaya
endabuko abebelima kuwo beyohfala emadolobheni lapho kungalinywa khona,
kulithinte kakhulu isiko lokuphathwa komsebenzi wabadala.
UMair, (1969:154) uphawula uthi:
It is widely reported that pre-marital conception is increasing,
and is no longer severely punished Various
causes account for this. Africans themselves point to the
curtailment orabandonment of the traditional instruction at
puberty as the most important.
7.4 Izindlu zasedolobheni
Ucwaningo luveze izimiso ezimayelana nokuphathwa komsebenzi wabadala.
Izinsika eziqinile zesiko lokuhlatshelwa kwedlozi kukhulunyiwe ngazo.
Emadolobheni izinsika lezi kazikho. Okuhlalukayo ngokuphathwa komsebenzi
wabadala wukuthi nakuba izinsika ezimise leli siko zingekho emadolobheni
kodwa okuhle ngalo wukuthi liyenqaba ukushabalala mpela mpela.
Okugqamayo wukubona nokho umfuziselo walo ngendlela eligcinwa ngayo
emadolobheni. Lokhu kusakhomba khona ekugxileni kwenkolo yomdabu okuthi
noma ngabe umuntu wendabuko esezithola ekuliphi ichopho lomhlaba kodwa
angakhohlwa zimpande zakhe.
177
Nakuba izinguquko zingabankulu kangakanani, umZulu uyohlala engumZulu nje.
Iqholo lokuphawula ngaleli phuzu silithola ekubukeni kokwenza komuntu
womdabu uma sekufika ephuzwini lokukhumbula abakubo asebalala. Abanye
abantu babuyela emakhaya abo endabuko ukuyogcinelwa khona amasiko.
Umuzwe umuntu ethi:
"Angihlabeli edolobheni mina,
Alikho idlozi edolobheni."
Abanye nokho abasenawo amakhaya endabuko ngakho basebenzisa izindlu
zasemadolobheni ukugcina amasiko abo. Abanye njalo bayaxuba, kuthi
imisebenzi emincane edinga ukuhlatshwa kwembuzi kuphela bayenzele
edolobheni bese kuthi leyo edinga ukuwiswa kwenkomo bayigcinele emakhaya
endabuko.
UMbiti, (1969:274) ufakaza kanje ngephuzu lokugcinwa kwamasiko noma
kUkuphi lapho umuntu wendabuko ezithola khona, uthi:
So long as people appreciate and even idolize the
traditional present and past this religiosity whether
recognized as such or not will continue to enjoy a
comfortable and privileged place in the emotions
of African peoples. The ritual and ceremonial form
will decrease as more and more people become
urbanized, but their content in form or belief will linger
on for a considerable number of generations.
Uma silunguza ngasokhalweni lokugcinwa kwamasiko emadolobheni kuningi
okuyizinselelo ezibhekene nesiko. Izindlu okuhlalwa kuzo emadolobheni zincane
kakhulu uma kuqhathaniswa namakhaya endabuko. Inkululeko kayikho
emadolobheni. Kuningi okuyizinsika zokugcinwa kwesiko okungekho
emadolobheni. Sike saphawula ngesibaya nokubaluleka kwaso ekugcinweni
178
kwemisebenzi yabadala. Asikho isibaya edolobheni. Ekufakaneni imilomo
nabantu abahlala emadolobheni ngaleli phuzu, kuvele nanka amaphuzu
alandelayo:
Mayelana nephuzu lokushiswa kwempepho:
UMbatha, (2001) uthi:
Ngiyishisela ekamelweni elikhulu ngibike khona
umsebenzi lowo esifuna ukuwugcina.
UMpungose, (2001) uthi: .
Impepho ngiyishisela endlini yokuphumula,
ngigudluza izitulo bese kuthi laphaya ekhosombeni
bese ngibeka udengezi lokushisela impepho yilapho
ngihlala ngishisela khona impepho uma ngabe ngenza
umsebenzi.
UGwala, (2000) yena uthi:
Impepho ishiselwa ekhishini (indlu yokuphekela).
Phela amadlozi ahlala nezitsha zokudla yingakho nje
kuyaye kuthiwe ungabokuqeda nya ukudla ebhodweni
ngoba amadlozi ayofika ebusuku lapha ekhishini
akhothe emabhodweni.
Mayelana nephuzu lendawo lapho kuhlatshelwa khona isilwane somsebenzi,
bonke okuxoxisenwe nabo babeke iphuzu lokuthi isilwane sihlatshelwa
emnyango emva kokuba sesishunqiselwe ngempepho phambi komnyango
wendlu bese sibulawelwa lapho, sihlinzwe khona bese kuthi inyama yaso igcinwe
kuyo le ndlu yokuphekela.
179
UMbatha, (1974:16) uwaqoqa kanje amaphuzu angenhla uthi:
Some people use the kitchen as the temple where they
invoke the ancestors. Having invoked the spirits of
the dead they skin the goat outside the house. Some
slaughter the goat inside the kitchen and skin it there.
Some stand at the kitchen door or diningroom to
invoke the ancestors and the goat is slaughtered outside
the house. Some use the passage for invoking the spirits.
Ifit is a beast some stand outside the house in the yard
and speak there.
Ngenxa yezinkinga zokwesweleka kwezibaya edolobheni, kanjalo nokudlanga
kwezinga lobugebengu iphuzu lokuthi isilwane kufanele sihlale okungenani
amasonto amabili sidla utshani basekhaya alifezeki amadolobheni. Isilwane
sibulawa ngalo usuku esifike ngalo. Iphuzu lokukhothwa ngamadlozi alikwazi
ukufezeka ngoba nazi iZigebengu, kungasa singabonwa, kwamsebenzi Iowa
. - ungagcinwa.
Uma sibheka amaphuzu angenhla mayelana nendawo lapho kushiselwa khona
impepho, ezindlini zasemadolobheni, iphuzu lenhlanzeko, okuyilona elishaya
wonke amanye emakhanda uma kuphathwa imisebenzi yabadala, liyangabazisa.
Amadlozi ngamanono isibili. Amadlozi kawangeni endlini lapho
kusalanyaniselwa khona. Kuwubunuku ukuthetha idlozi ekamelweni lapho
kulalwa khona. Ngenxa yokungaqaphelisisi amaphuzu afana nalawa abalwe
ngenhla ungezwa umuntu wakwamhlaba eseliphika idlozi ethi alikho ngoba
ebona engalungelwa lutho kanti yindlela enza ngayo engabagculisi abaphansi,
benqabe ukuhudulelwa ezibini. Osuke esedlulile kulo mhlaba uzalwa kabusha
emhlabeni wamadlozi. Ucansi asongwa ngalo lingufakazi wenkolo yokuvuka
180
nokumila ngale kwelokhokho, ngokwenzelwa imisebenzi emhlambululayo
ekungcoleni kwakwamhlaba. Angabuya kanjani-ke azozihudula ekungcoleni
kwalo mhlaba futhi. Osengale kwelemimoya udinga inhlanzeko nje qha.
Ucwaningo luphinde Iwabuka ngeso elibanzi iphuzu lokuphathwa kotshwala
bomsebenzi. Inhlanzeko yalowo noma labo abathintana naleli gugu lamadlozi
alisadingi kugcizelelwa. Uma nje kuke kwaqalwa izimbiza zotshwala,
ukuhlangana kwabaganene ngokocansi kuwubunuku futhi kona notshwala
bungabili kahle, bungahlwabusi. Uyobona ibandla libeka imilomo nje kanti
lehlulwa yilolu klabhuza Iwamanzi adungekile ediphi. Inkinga yokungahlangani
ngocansi ixazululeka kalula emakhaya ngenxa yobuningi bezindlu.
Emadolobheni indawo kayikho ngakho abaganene iphuzu lokungahlangani
ngokocansi lithanda ukungabazisa ukugcinwa kwalo uma kulalwa ndawonye.
Asigcizelele futhi ukuthi owesilisa akahlangani nowakwakhe ngokocansi ngalesi
sikhathi:
If he did he is good as 'dirt' for the ancestors are about to
be invited. He becomes 'dirty' if he sleeps with a woman
and then stabs (the victim). The doing of the two things
together (i.e. their incompatibility) makes the meat turn "bad".
It is just as if a young man slept with his wife in the presence
of his father.
(Raum, 1973.426).
Iphuzu lokuhlonipha kwabalobokazi ngokucabeka emahJombe lapho sekuthintwa
Igugu lamadlozi, utshwala nenyama, ligcizelelwe kulolu cwaningo.
Emadolobheni, ikakhulukazi kulesi sizukulwane esisha, ukucabeka emahlombe
uma sekuthintwa utshwala alisaziwa nhlobo nhlobo. Omakoti abasha laba
181
abasalihloniphi ngisho ikhanda leli. Ubathola beshaya ngawo amakhanda lawa
ecwaliwe ngisho noma ngabe baphethe ukudla kwamadlozi. Abanye babo,
abasenawo nonembeza wokuthi kwashuquliswa isilwane ngokudlulisela
umyalezo kubona wokuthi kufanele balihloniphise ikhanda ngokushuqula.
Abanye babeka isithipilizana esisaluvemvana lapha esiphundu bese bezikhohlisa
ngokuthi balihloniphisile ikhanda. Utshwala, ukudla kobabamkhulu, babugaya
bezishayela ngawo amakhanda abo lawa. Ukucabeka emahlombe kabazi
nokuthi kwenziwelwani. Uma intsha ibona umakoti ecabekile, imbuza ukuthi
uphuke ingalo yini, ibona sengathithi lokhu akufakile ibhandishi lokwesekela
ingalo esuke iphukile. Imisebenzi eyenziwa ngabantu besifazane esikhathini
sanamuhla iyabaphoqa ukuba bakhombise inkululeko yomuntu wesifazane
ngokwelungelo lakhe. Isiko lendabuko nalo limile ekutheni owesifazane
uyohlonipha ngezindlela eziningi emendweni aze afe.
Iphuzu Jenhlonipho efanelwe ngamadlozi ngokuthi labo abathintene nomsebenzi
bangaphakamisi amazwi ngesizathu sokuthi amadlozi ngalesi sikhathi asuke
esegcwele igceke nalo libukeka lifuqelwe kude le emadolobheni. Imisakazo
nomabonakude kugqumuza kuze kuse. Okubuhlungu wukuthi nangaso impela
isikhathi sokushiswa kwempepho, ungamuzwa umnumzane ethi kubantwana:
( "Ake nehfise umsindo" (womsakazo I kamabonakude)
lapho esebiza idlozi
endlinl yasedolobheni.
182
Kuze kwehliswe umsindo nje uvulelweni umsakazo? Ukubiza idlozi kusho ukuma
kwayo yonke into lapha ekhaya. Kudinga isizotha isibili kulabo bomndeni.
Iphuzu lokubizwa kwabale!e ngononina bebizwa yilowo okufanele ukukwenza
lokho nalo libukeka selifenyile impela. Isizukulwane asisazi ngisho izithakazelo
zesibongo umuntu azalwa kuso. Angisayiphathi-ke eyokhokho
nokulandelaniswa kwabo raphe kuthethwa idlozi. Isizathu yiso leso 'sokwehlisa
umsindo' umnumzane ezibizela yena yedwa idlozi engabandakanyi umndeni
wonke ukuze nenkosana yakhe ifunde kuyena ukuze uma ngabe esedlulile kulo
mhlaba, iyokwazi nayo ukuthetha idlozi ngendlela.
Uma eke wasithela nje yena kusuke sekonakele. Uyoyizwa inkosana ithi ithetha
idlozi, ivele isinise amahleza nje, ixube ingxubevange, isebenzisa ulimi
Iwesimanje, into elumelisa umzimba. Liwubusisa kanjani -ke idlozi umsebenzi
onjengalowo? Umuntu ongumZu!u, ephila noma esefile, uyakwazisa ukutshelwa
ngemvelaphi yakhe. Izithakazelo zimkhomba imvelaphi yakhe. Ukuthopha,
umhashe ngezibongo zakhe kumenza athabe emphefumulweni wakhe. Uzizwa
engumuntu isibili. Emva kokumkhumbuza ngemvelaphi yakhe. usengakwazi
nokukulalela ukuthi uthini, okukanye ufunani:
Into ethinta abalele iphathwa nguSokhaya noma yinkosana
phakathi komndeni. Yijoka likaSokhaya ukuwezeJa abantwana
emazingeni alandelayo. Kuyancomeka futhi ukuba uyise
ayifundise inkosana yakhe esekhona zonke izinto ezithinta isiko
nomndeni. Izinhloko zemindeni aziqikelele ukuthi ayavusele!wa
amahubo emindeni ngoba yiyona mikhuleko emikhulu yayo.
(Khumalo, 1997: 634).
183
Uma sibheka iphuzu lokhamba umamsamo,lubaluleke isibili lapho kugcinwa
umsebenzi wabadala. Kuyinhlekisa ukuzwa abantu bekhomba ezinye zalezi
ndawo ezibalwe nguMbatha (1974) njengezindawo lapho kubekwa khona
umamsamo emadolobheni. Wukhamba olubalulekile lolu. Kubikwa kulo
umsebenzi owenziwayo. Wukhamba lolu oluphuzwa ngamakhehla noma
yizalukazi zomndeni lezi ezisadla anhlamvana beluphuzela ontanga yabo
asebekwelemimoya. Uma lingekho ikhehla elidala emndenini kungabizwa
elakwamakhelwane ukuzophuzela amakhehla omndeni noma buphuzwe
yisalukazi. Lolu khamba aluphuzwa yintsha. Kuyinhlamba ukubeka lolu khamba
ekamelweni lapho kulalwa khona kodwa kube kuhlonishwa abalele.
Umntwana lapho enzelwa imbuzi yesiphandla noma isiko lembeleko, uthelwa
ngenyongo ukuhlanzwa ibanga lokuzalwa okuyibanga lokungcola. Uhlanzwa
ngayo le nyongo bese ichithwa emsamo lapho ehlanganiswa khona nabalele.
Emadolobheni lapho umsamo ungekho khona inyongo ichithwaphi? Abanye
abahlala emadolobheni kabasaligcini leli siko kodwa bakholwa wukuthi
ukubhabhathizwa komntwana eSontweni yikhona osekubambele leli siko.
7.5 Isiko lokuklekla edolobheni
Isiko lokuklekla nenhlanzeko ephathelene nalo libukeka nalo selifuqelwe kude le.
Ucwaningo luvezile ukuthi muva nje abantwana sebeqhumbuzwa izindlebe
besanuka ubisi. Isiko likumisile ukuthi ukuklekla kuhambelana nezinga
umntwana asuke esefike kulona. lbanga leli elibucayi ngoba usuke ethombile.
184
Uvulwa izindlebe ukuze alalele iziyalo zabadala. Kufanele azi ukuthi ukudlalela
esitsheni sikayise kufana nokudlala ngegeja kuziliwe. Ukungena komntwana
emgonqweni lapho ethombile, eyalwa nakho sekufuqelwe le kude, ikakhulukazi
emadolobheni. Ayikho indawo lapho umntwana engagonqela khona edolobheni.
Abantwana sebekhula ngaphandle kwesandla somthetho. Isikole seziyalo .
sasemgonqweni asisabonwa. Ukutholwa kwabantwana izingane ezisencane
sekuwumkhuba ovamile esikhathini sanamuhla.
Iziyalo ezengula phezulu ezinikwa abantwana lapho bethombile njengokuthi
umzali wengane yentombazane ayitshele ukuthi:
"UboqapheJa abafana"
Azisiyisi ndawo iSintu. Ingane yentombazane ayazi ukuthi kufanele iqapheni
kubafana. Okulandela lapha ithola othisha bangempela okungontanga yabo
abayinika isibindi sokubamba umkhonto ngesihloko sawo. Ayikhulelwa inani-ke?
Nazo izinkinga ezilandela lesi siga. Akugcini kuphela kuyizinkinga zomndeni
wakwantombazane leyo kodwa kugcina sekuzinkinga zomphakathi wonke.
Umfana okhulelisile uyazihlangula ngapha ingane igcine ingundingasithebeni
igcine ngokuyofuna ikhaya emapayipini. Ukubamba isihloko somkhonto
ngesandla kuletha izifo lezi esezigcwele umhlaba. Iziyalo ezengula phezulu
zizobhubhisa intsha siphele nya iSintu.
185
7.6 Idolobha nesiko lomemulo
Ukwedlula ebangeni lokugcinelwa amasiko komntwana okhulayo kudlulela
ebangeni lokukhiphela umntwana ebandla ngokugcinelwa isiko lokwemula.
Okokuqala okugcizelelwe wucwaningo yisizathu sokugcinelwa komntwana leli
siko. Ubumsulwa nokumisa kwentombi kubongwa ngokuthi intombi yemuliswe
nguyise ukuze ithole abantwana lapho isigana. Wumsebenzi wamehlo
omphakathi Iona. Ukuthintwa kwezinhlaka ezahlukene zamalunga omphakathi,
wubufakazi bobumsulwa bosingaye. Lobu bufakazi abungabazeki ngoba intombi
ikhula ngaphansi kwesikole samaqhikiza nezinzalabantu.
Ucwaningo luvezile futhi ukubaluleka kokuqiniswa kwentombi ngezintelezi kanye
namalunga omndeni. Iphuzu lokuhlanzeka kwenyanga ephatha izintelezi
zokugoma intombi nomndeni waVe kugcizelelwe kakhulu. Elinye iphuzu
elibalulekile isibili ekuphathweni kwalo mcimbi yilelo lokubiza abalele ngendlela
yakhona. Ukushiswa kwempepho,ukuhlatshwa kwezilwane lapho intombi
igonqile, ukufakwa kwesiphandla nokuthelwa ngenyongo ukuze abalele
bezomnamatha umntanabo kugcizelelwe kulolu cwaningo
Uphawu olugcizelelwa wukuphathwa komkhonto nehawu esigcawini kukhuluma
buthule nezethameli ngobumsulwa bentombi esinayo. Umhlwehlwe intombi
embathiswa wona, ubumhlophe bawo buwukufakazisa ubumsulwa bentombi
esinayo. Isicongo senhlanzeko yomphefumufo womndeni Iona. Isidwaba sifakwa
ngumuntu oganile. ftshitshl allsilokothi isidwaba. Nokho asiphawule ukuthi
kukhona abakholwa ngukuthi ukusina ngesidwaba kwentombi kusuke
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kungaqondile ukwedlulisela umyalezo wokuthi intombi kayisagcwele kodwa
kusuke kukhomba isifiso sokwedlulela ebangeni lakwasidwaba. Isiko limile nje
ekuthini umuntu ubonakala ngalokho akuvunule ukuthi ungowayiphi intanga,
kanjalo futhi imvunulo ikhuluma buthule nalabo abaphilayo kanjalo nabalele.
Yingakho-nje uyise wentombi esilotsholiwe eyibika inhloko lapha emzini wakhe
futhi ayibike ngesilwane, kungaze kubuze abalele ngomakoti asebembona
egqishazela emzini wabo bengabikelwanga.
Isiko lomemulo liyagcinwa nasemadolobheni lapho amaZulu ezithola esehlala
khona. Ubuncane bezindlu okuhlalwa kuzona kwenza amanye amachopho
okugcinwa kwalo abe ngumfuziselo nje. Ukugonqa kwentombi kulezi zindlu
okuhlalwa kuzo, ngabakhwekazi. Iphuzu elibaluleke kunawo wonke, lelo
-
lokuyalwa komntwana osuke egonqile linyathelwa ngezinyawo esikhathini
samanje. Osekuvamisile, yilokho kokuthi kUhlanganiswe isiko lomemulo
nokuqedwa kweminyaka engamashumi amabili nanye. Umcimbi wokubonga
ukufika kule minyaka uthekelwe kwabezinye izizwe. Amaphuzu agcizelelwa
umemulo awagcizelelwa kulo mgubho. Ezikhathini zamanje, kulabo abasenawo
unembeza wokugcina leli siko, uthola ukuthi umemulo unikwa nje isikhashana
es:ncane bese kugxunyelwa kulo mgubho wokufinyelela kule minyaka
osekukhulunywe ngayo. Kuvamisile futhi emadolobheni ukuthi umcimbi Iona
uhlanganiswe nomgubho wokubonga iqophelo intombi esifike kulo
ngakwezemfundo. Lokhu kokubili, umgubho weminyaka nokuqeda izinga elithile
lemfundo, ikhona osekubukeka kuthatha indawo yokwemuliswa kwezintombi
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emadolobheni. Yomibili le migubho ayigcizeleli iphuzu lobumsulwa bentombi
ngoba izintombi kazisahlolwa muva nje.
UBlose, (1998:80) uphawula kanje ngephuzu elingenhla:
............it becomes apparentthat the umemulo ceremony
has, in the course oftime, lost its traditional value,
that of presenting to the community a young woman
ofunspoiled fertility. It is probably for this reason
that nowadays the ceremony has found foreign
parallels in the name ofthe twenty-first (21
st
)
birthday and graduation celebrations.
Intsha ezikhathini zanamuhla ayisawazi umehluko phakathi komemulo
nomgubho wokuqeda iminyaka engamashumi amabili nanye. Nokho kuhle
siphawule ukuthi umemulo nomgubho wale minyaka kukhona okuthile okufanayo
kukhona kokubili lokhu. Okuqala nje ngomemulo intombi esinayo inikwa
umkhonto nguyise, ukubonga ukuziphatha kahle kwayo. Ngomgubho weminyaka
yobudala, intombi inikwa isikhiye esiwuphawu lokuthi isingaziphathela impilo
yayo. Kokubili lokhu, umkhonto nokhiye wuphawu lokunikwa amandla intombi
ekade ingenawo ngabadala.
Okwesibili, kokubili umemulo nomgubho
weminyaka kuwukukhiphela obala intombi ukuba ibukwe izesheli, ziqomise ,
iqome, kwakhiwe umuzi.
Iphuzu lobumsulwa bentombi nokugcinelwa isiko lomemulo kubongwa
ukuziphatha ngobunono kuyiwelisela ebangeni esingalibiza ngeslcongo
samazinga okukhula kwayo, izinga lomendo. Womabili la mazinga , izinga
lomemulo nelomendo, awekho ezandleni zabaphilayo kuphela kodwa abaphilayo
bathi bewagcina bebe bewagcinela abangasekho. Isiko likumisile ukuthi intombi
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nto yemuliswe. Ukugana akuyi ngokuthi umuntu wakwamhlaba uyathanda noma
akathandi, kufanele agane / aganwe. Okungaphezu kwakho konke wukuthi
ukugcinwa kwala masiko kufanele .kulandelwe ngesinono futhi nangokhondolo
lawobabamkhulu.
lzilwane ehlatshelwa zona intombi ngesikhathi isemgonqweni kugcinwa isiko
lomemulo, wuphawu lokuzalwa kabusha ezingeni elisha, ezingeni Jakwamfazi,
ezingeni Jelungelo lokulethwa kwempilo entsha ngokuzala abantwana esikhathini
esingengakanani esizayo lapha izothola khona umkhwenyana, bathole
abantwana. Igunya lokugcinelwa 10 msebenzi Iitholakala ekuhlolweni kwayo
yizalukazi zekhaya, ukuzanelisa ngobumsulwa nokufaneleka ukugcinelwa isiko
lokwemula.
UKhumalo, (1997:55) uligcizelela impela iphuzu lobumsulwa bentombi
ngaphambi kokungena emendweni:
(Ugogo) Uyolihlola impela alibone iso elimhlophe kuhle
kweqhwa. Kuthi-ke cosololo kuye ukuthi impela impela
yintombi yokufungwa ngabafowabo. Akakikizi enani?
Ingani umzuku/u wakhe akawuthelile umuzi kayise
ngechilo. Izinsika nezikhonkwane zomuzi wakwabo
zisamile ziqine ngqi. Awusilona nje ihlamvu nesishozi
sokudlalela umphezulu. Lokhu kusho ukuthi ingane
izihloniphile, izihloniphela umshado omhlophe. Umshado
omhlophe usukela kule njula-ke yeso leli elimhlophe
kuhle kwenkungu, inkwezane nomlalamvubu.
Inhlanzeko, ubumsulwa nophawu yizona zinongo eziphumelelisa neZlzlnzisa
imendo yomdabu. Udaba lokugana luphathwa ngobunono ngabaphilayo
ngolwazi lokuthi lolu wudaba abaluphathele abakwelemimoya. Ubunono
buhamba ibanga elide uma sekuphathwa iphuzu lokugana noma lokuganwa.
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Kusuka ekubikweni kwalo udaba ubunono buphathelwa ezingeni eliphakeme .
Insizwa ilwedlulisela kunina udaba lolu ngoba ingenakuqonda uyise ngodaba
olungaka. Intombi yona ilwedlulisela kunina ngamaqhikiza omndeni.
Inzalabantu iyazi ukuthi ukwedlulisa udaba olufuze lolu kudinga isinono
sikamangobe ngoba ngobubhimbi bayo kungonakala izinto zezlngane.
Ngesizathu salokho unina wentombi I wensizwa uyazi ukuthi indlela eya
enhliziyweni yomyeni wakhe idlulaphi. Sekuvuka leliya khono alifunda
ekuthezeni ekubekeleni inyanda ngesinono inganyibi. Lolu wudaba oluthi lumtoti
kepha lube Iwehla kabuhlungu, ikakhulukazi kwantombi, ngoba kusuke
kuzoxephuka ilunga lomndeni Iihambe liyomila Iibe yigatsha lesinye isihlahla.
Umame akaveli aludlulisele lunjengoba udaba lolu kodwa naye usuke
esezanelisile ukuthi akuyukuthi nxashana esephekwa
ngokufaneleka komnikazi ludaba abindwe yisidwa.
ngobhojwana
Uma umame
kungowakwansizwa ukufaneleka ukuganwa kwensizwa zinkomo zayo. Uma
kungunina wentombi ukufaneleka kwayo wukugcwala kwesitsha sikayise.
Ukwedlula lapha sekukhonga ukuthanjiswa kwenhliziyo. kayise. Yinye kuphela
indlela okungathotshwa ngayo inhliziyo ka-Sokhaya yileyo yokhanjana.
UKhumalo, (1997:12) uthi
Kwalani ukuba unina womfana ngenxa yokugajwa
yinjabuJo, athuke esegwaqagwaqile isixutshana
esingengakanani. Ufudumezela nje akakaluthi vu
udaba kumyeni wakhe kepha sekuqale ngokuthokoza
kwezinyanya
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Izinyanya zimenywa zisuka amadaka nje. Wubunono obungale kokucabanga
ukwenza okufana nalokhu. Ukwedlula kwalolu daba Iwedlulela ezinsikeni
zomuzi, kusakhomba khona esinweni sokuphathwa kwalo. Isinono sokukhethwa
kwabakhongi ngumndeni, indlu okudingidelwa kuyona udaba olufuze lolu,
amalungiselelo agcinwayo njengokugaya, ngaphambi kokudingida udaba 1010,
konke kusakhomba khona enhlanzekweni yomphefumulo womuntu womdabu.
Kuhlonishwa abalele, banxuswa ukuba balusingathe bona udaba lolu ngamehlo
asemfihlakalweni.
Ngenxa yokubaluleka kodaba lolu kudinga umkhongi owawukhipha ngempela
umnqantula, kUdinga intengu yomuntu, kudinga umuntu okwazi ukubekezela
noqonda amasiko omdabu. Ukuxoshwa kabili noma kathathu engavunywa
emzini sekumbuza buthule ukuthi welusa na? Lesiya sikole sasezinkomeni
sesiyadingeka manje. Leliya khono lokwelusa, lokunqoba kuliwa, lokusika
amahawu, lokwakha izinkezo, lokubekezelela ozamcolo, iqhwa nelanga
elinqonqosela wena owabona isibawu sinqonqosela inkomo, seliyahlolwa manje.
Lesiya sineke sokweshela, athelwe ngamanzi, agxijwe zintombi, aze uhlekwe
nazinyoni zangakubo kwantombi ehamba indlela engavuthwa, sesiyahlolwa
lapha. Ubuchule bokwehlula intombi ifunga igomela ukuthi ngeke iqome yona,
sebuyadingeka manje.
Ukumemeza esangweni lomnumzane ngemibala eminye kuyekwe eminye,
kanjalo futhi ukumemeza ngobulili obuthile, kuyekwe obuthile nakho kusakhomba
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khona ebuchuleni bokuphathwa kwalolu daba nobuntengu bomkhongi. Lokhu
wukumatanisa ubunjalo bomuntu okhongwayo negugu lomdabu, izinkomo.
Ukumemeza ngezithole kanjalo nokuhlanganisa imibala ngobuchule, kugqame
omhlophe, wuphawu olumatanisa umlotsholwa nobumsulwa bakhe obaziwa
yizalukazi ngoba usewazishiya lapha ekhaya. Ukwehlukana nezinkomo ezinhle
ngalolu hlobo, kusakhomba khona ezinhlosweni zomnumzane ngomalokazane
wakwakhe. Ukungazigqaji lapho abakhongi bememeza izinkomo abalobola
ngazo, ukusebenzisa uphawu lukasobabili nokubeka ubhoko enkomeni
yesithupha, konke lokho kusamataniseka nezinhloso zokuhlanganisa imindeni
emibili. Ukuhamba ngobusuku lapho kuyolotsholwa, kusakhomba khona
elwazini lokuthi asebekwelemimoya bahamba ngamathunzi. Wudaba oluthinta
abalele lolu kabanakushiywa nangengozi ekusingathweni kwalo.
Ezaleni lapho befike bamemeze khona abakhongi kulele amathongo ekhaya.
Ukuthopha umnumzane, umbiza ngezithakazelo zakhe, umhlanganisa
namaqhawe ozalo, ukuzibika wena qobo nawe usho, nakuba ungazigabisi,
ukuthi uzalwa kobani, wumkhuleko omkhulu Iona ngoba usuhlanganisa
izinyandezulu zemindeni yomibili manje. Ukuqonda amasiko omdabu kufike
kugqame kuhlale obala lapha. Umkhongi onekhono uluphatha ngesinono
esifuze lesi udaba lokuganiselana kuze kuyofika lapho seziwushaya khona.
Yisicongo lesi sokuhlanganiswa kwababili ngobufakazi bomphakathi obukela
abangasekho.
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Imibondo enhlobonhlobo egcinelwa izizathu ezahlukene, konke lokho
kusakhomba esikweni lokuphana ngoba vele Iona ngumsebenzi wokuphana
ngothando kusuka ekuqaleni kuze kube semaphethelwenL
7.7 Ukusetshenziswa kophawu esikweni lokuganana.
Ukulunguza ngasohlangothini lophawu singabala, kokunye okuningi, lokhu
okulandelayo. Ukusikwa kwekhwani elimila emifuleni eqashwe ngeso Jokhozi
ngamathongo kunomfuziselo wokunqunywa ubulungu bentombi kwayo isiyovuka
emzini. Ikhwani kwakhiwa ngalo amacansL Uma umuntu edlula kulo mhlaba
umbeswa ieansi ngoba abomdabu banenkolelo yokuthi usuke efe kUlo mhlaba
kepha eyovuka emhlabeni wamathongo. Umalokazane nave ufa kubo kodwa
uvuka emzinL Ofile akabuye abonwe ngamehlo enyama, kanjalo nentombi
eganayo eyinakubuya ihambe ungohamba ngoba ngokomdabu intombi
ibingabuyi emendweni.
Ukuthwalwa kwebhokisilomshado kusakhomba khona emfuziselweni wokuthi
intombi isuke isifile kubo, isiyovuka phambili lapho isiyoze ifele khona, ngokokufa
komzimba, ingcwatshwe khona futhi emzinL Uphawu lokuhlamba emanzini
lunomfuziselo wokuzalwa kabusha ebangeni elisha umuntu asuke engena
kulona. Ukuhlambisa kukamalokazane kuwuphawu oluyisifungo sikamalokazane
sokuphatha kahle umndeni wonkana walapha eganele khona. Ukuhlatshwa
kwembuzi yokumekezisa nokudlelwa kwayo endle phambi kukamkhongi,
kuwubufakazi bobumsulwa bukamalokazane, okuzothi ngobumsulwa bakhe
azalele umndeni inkosana yekhaya. Ukusika elijikayo nje ngodwendwe lomdabu,
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wukuthi isisekelo sale ubumsulwa bentombi eganayo nokwaziswa kwabalele
ekusingathweni kwalo, kusuka ekuqaleni kuze kuyophethwa. Womabili la
maphuzu abewuzinzisa umendo kubantu bomdabu. Ezikhathini zanamuhla
ngenxa yokungaphathelwa echopheni, kwala maphuzu angenhla, lokhu
sekudale ukuba kwande omabuyemendweni.
7.8 Izinga eliyisiphetho sempilo yomuntu
Ukwedlula ebangeni lomenda, okuyizinga lokutholwa nakukhuliswa
kwabantwana, kusondeza ibanga eliyisiphetho sempilo yomuntu, ukufa.
Kuyavela ngokocwaningo ukuthi ukwedlula komuntu kwamhlaba, sekusho impilo
entsha, impilo yenhlanzeko yasebudlozini. Injulalwazi ngobukhona bedlozi
sayishiyelwa ngobabamkhulu ngemisebenzi ababeyigcinela abangasekho. Lolu
Iwazi Iwedlulela ezizukulwaneni ngezizukulwane ngezwi lomlomo nezenzo
zabadala. Abalele badinga ukukhunjulwa ngabasawadla anhlamvana ngokuthi
babagcinele imisebenzi. Abalele bathanda izinto ezimbili nje qha, utshwala
nenyama. Ngenxa yobugugu balokhu kudla, abantu abathintana nakho kufanele
bahlanzeke isibili ngoba baphatha ukudla kwabantu asebesenhlanzekweni
yomphefumulo nomzimba. Abakwamhlaba nabo badinga ukuhlanzeka
komphefumulo nomzimba ngaphambi kokuthintana nalokhu kudla.
Kuyavela futhi ngokocwaningo ukuthi ukuze umuntu adlulele ebudlozini, kufanele
afe emzimbeni wenyama, avuke emzimbeni wamaya wasebudlozini. Ukufa
akujwayeleki futhi kuza ngezima eziningi kodwa ukufa kuswelekile ukuba kufike
ngoba kuyisango lasebudlazini. Nakuba kwaziwa ukuthi kuzofika, ukufika
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kwakho kuyethusa. Noma ngabe umuntu usemdala usesondele ebudlozini,
ukufa kwakhe kuyethusa. Nokho okuhluthula kakhulu izinhliziyo zabasele
yilokho kokwedlula komuntu osemncane. Ngenxa yokubaluleka kwebanga
lobudlozi umuntu asuke esedlulela kulona, isidumbu sakhe siphathwa
ngobunono kusuka edlulile emhlabeni kuze kube uyalondolozwa.
Ngokocwaningo kuyavela ukuthi abomdabu kabakafiki ezingent lokwamukela
ukufa njengento eyisipho soMdali. Abomdabu basakholelwa wukuthi ukufa
akuzifikeli kodwa kudalwa wubuthakathi. Ezikhathini zanamuhla kugcwele izifo
ezinhlobonhlobo futhi ezingalapheki. Ingculazi isisiqedile isiNtu. Ukuphoqoka
kwesiNtu ngenxa yalesi sifo kubukeka kusazoqhubeka ngenxa yokuthi isiNtu
kasifuni ukulalela iziyalo. Kuthi lapho umuntu esewugodo edliwa yisona isifo lesi
kube kulokhu kukhonjwe abathakathi.
Ukubambisana kwabomdabu lapho esegadlile uNokufa wukhondolo oselokhu
kwathi nhlo luyagcinwa. Ukuncindisana oclengezini Iweminjunju yokushonelwa
kuyancomeka. Isihlava esibukeka sicekela phansi lobu buntu besizwe
esiNsundu yisimo somnotho. Kuvelile ngokocwaningo ukuthi umngcwabo
usufana nenkundla yokuqhudelana ngobunjalo bomndeni Iowa osuke ushonelwe
kanjalo nalabo abasuke bezoduduza umndeni Iowa. Ukuhlala kwesidumbu
emakhazeni izinsuku kuyawulimaza umndeni osuke ushonelwe. Kusuka
ngosuku lokwedlula komuntu, abomndeni bangena bagamanxe ezindlekweni.
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Indlela uZulu wakuthangi abekubuka ngakho ukufa ifakazelwa yinkithinkithi
yezaga eziqondene nokufa. Isaga siqanjwa ngenxa yokuqaphela ukwenzeka
kwezinto. Isaga sigagula iqiniso elingephikwe. Kuyiqiniso elohlala limile
ungunaphakade ukuthi ukufa akunabudala, omncane nomdala kuyamfikela,
yingakho nje kwaze kwaqanjwa isaga esiveza lobu buqiniso leso esithi, kudla
fumuka kudle silaza. Nakuba zingebalwe zonke lapha izaga eziphathelene
nokufa, singasonga nje ngokuthi siphawule ukuthi ukufa kufikela wonke umuntu,
kungaba ngumuntu owusizo noma owuhlupho. Ukufa kufika lapho kungalindele
muntu, kugadle kuhle okwesela, kuqholoshe kuhambe nazo izihlobo zethu.
Ukwedlula kwezihlobo zethu kulo mhlaba sekusho ukulandelwa kwenqubo
yokuzila kuzilelwa osuke eseshonile. Kusuka nje liphumile igama lokuthi umuntu
ushonile, kuqala kuzilwe izinto eziningi. Igama loshonile alisagagulwa.
Akusamenyezwa lapha egcekeni. Ukukhombisa inguquko empilweni
ejwayelekile, kuvezwa ngezindlela ezahlukene. Lokhu kuqala ngosuku umuntu
ashone ngalo kuze kuyofika lapho eselondolozwa khona. Ukuphendula
izithombe odongeni zibheke udonga, ukumboza ubucwebecwebe,
ukusetshenziswa kwesandla sobunxele rapho kugezwa isidumbu nalapho
kwemukelwa imigoqo namafosholo sekungcwatshwa, konke lokho kusakhomba
khona enguqukweni empilweni ejwayelekile.
Ucwaningo luyakuveza ukuthi abantu akade bethintane nesidumbu kanjalo
nezihlobo bahlanzwa umnyama wokushonelwa nokuthintana nongasekho kulo
mhlaba. Abantu bomndeni baqiniswa ngamakhubalo adliwa emva komngcwabo.
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Umndeni wonke sekufanele ungene ethubeni lokuzila eliya ngokwehlukana
ubude balo kuye ngokuthi ngubani emalungeni omndeni oshonile. Ukuzila kusho
ukuzithiba ezintweni zomhlaba kuze kudlule isikhathi leso umndeni osinqumile
ngokwesiko. Isiko likumisile futhi ukuthi inzilo lena ikhunyulwe ngokwesiko.
Abakade bezilile kufanele bahlanzwe ngegazi lesilwane kanjalo bageze
nangentelezi. Inzilo yona iqoqelwa ndawonye, ishiswe, ukuze ingaweli ezandleni
zabathakathi. Uma bekushone umnumzane, unkosikazi I amakhosikazi akhe
wona amzilela unyaka wonke golokoqo noma ngaphezulu kwalokho.
Kuyavela ngokocwaningo ukuthi umnumzane wekhaya wenzelwa ihlambo
aphinde abuyiswe. Ukubuyiswa kwakhe kusho ukufakwa ebudlozini bekhaya.
Usezoqala ukubizwa lapho kuthethwa idlozi kodwa ngaphambi kwalokho
akanakwazi ukubizwa namadlozi ekhaya ngoba usuke engakabuyiswa
ngokwesiko. Isiko likumisile futhi ukuthi yomibili le misebenzi egcinelwa
umnumzane, ihlambo nokubuyiswa, Igclnwa ngokuhlatshwa kwenkomo.
Izingane nonkosikazi zingakhumula ngembuzi kodwa ihlambo nokubuyisa,
imisebenzi yenkomo. Emva kwaleli zinga-ke, oshonile useyokhunjulwa
ngendlela emisiweyo yisiko yokuhlatshelwa izilwane.
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ISAHLUKO SESISHIYAGALOMBILI
8.0 ISIPHETHO NEZINCOMO
8.1 Isiphetho
Ucwaningo ngokubaluleka kwenhlanzeko ekuphathweni kwemisebenzi yabadala
luthinte amachopho amathathu. Isiphetho salolu cwaningo naso sizosonga la
machopho amathathu. Okokuqala, ucwanlngo lugcizelele ukubaluleka
kokugcinwa kwamasiko omdabu jikelele kanjalo nokugcinwa kwamasiko
aphathelene nokukhula komntwana kuze kube wendela koyisemkhulu.
Okwesibili, kuvelile ngokocwaningo ukuthi ukugcinwa komsebenzi wabadala
kubhekene nengwadla yezinselelo ikakhulukazi ezikhathini zanamuhla. Ichopho
lesithathu kube yilelo lokugcizelela injulalwazi yokugcinwa kwamasiko
ngemfanelo, ngokucophelela kanjalo nokulandelanisa imininingwane yesiko
njengoba Iona Iimisile ukuze kugcwaliseke isiqiniseko kulabo abaligcinayo ukuthi
nempela obekukhaleleka kwamukelekile kwabaphansi.
Kuvelile ngokocwaningo ukuthi impilo yomuntu kayipheli mzukwana Iiphalele
elokuthi usedlule kulo mhlaba. Abantu bomdabu bayakholwa wukuthi umuntu
udlulela ebudlozini ekubhubheni kwakhe kulo mhlaba. Izimpande zale nkolelo
z:gxile kakhulu. Ubufakazi balokhu bubonakala ngokuthi abantu baqhubeke
nokuhlabela amadlozi nakulesi sikhathi sezinguquko ezininginingi. Abomndeni
bayakholwa wukuthi uma umuntu ebhubha kulo mhlaba, usuke eseya ezweni
lobabamkhulu. uya kwelingafelwa nkonyane, uya kwaMhlabakawukhonjwa,
usephumule ekukhandlekeni komzimba. Ukwedlula kulo mhlaba kusho ukuya
emhlabeni wamathongo lapho kulawulwa khona izimpilo zabakumhlaba
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wanganeno. Akusekho okunye ukubhubha ngale kwethuna. Ubufakazi bokuthi
ikhona impilo ngale kwesango lokufa izambula mihla namalanga ezimpilweni
zabawasadla anhlamvana.
Ucwaningo lukuhlwaye Iwakuthola ukuthi idlozi elikhulu kunawo wonke amanye
Iinye nje vo, nguMvelingqangi owavela kuqala, wase edabula abantu oHlangeni.
Mkhulu kakhulu uMvelingqangi. Ukuze abantu bakulo mhlaba bakwazi
ukukhuluma naye uma kukhona abakudingayo, badinga amanxusa
okubedlulisela izifiso zabo, amadlozi. Ukufaneleka kwedlozi ukuphatha izindaba
zomndeni kuncike kubunjalo, ubungako nobulili bale Iisaphila kulo mhlaba.
Nakho nje ukufika ezingeni lokubizwa ngedlozi kuyibanga elide impela kusuka
umuntu edlulile kulo mhlaba. Umzimba wakhe uyalondolozwa bese kuthi
umphefumulo wakhe ugcinelwe imisebenzi ethize njengokubuyiswa nje ukuze
uzongena ebudlozini bekhaya. Emva kokubuyiswa, owesilisa usengaba yidlozi
kuye ngokuthi izigaba zokukhula kanjalo nomiselo lokuphatha umuzi wedlulile
yini kuzona esaphila. Kanjalo futhi, ukwedlula komntwana osemncane
kuyamncisha ilungelo lokungena ebudlozini bekhaya, nakuba egcinelwa
imisebenzi efaneleyo. Abesifazane abangenayo ebudlozini kuba yilabo
ababhubha sebeyizalukazi, sebedlulile ezingeni lokungcola lokuletha abantwana
kulo mhlaba. Omame ababhubha besebancane bona kabangeni ebudlozini
bekhaya.
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Kuyavela ngokocwaningo ukuthi ukuze awenze ngempumelelo amadlozi
umsebenzi wawo, Iowa wokuxhumanisa abasaphila noMvelingqangi
nokubavikela ezingozini ngamandla kaThongokhulu, adinga ukuhlala ethokozile.
Amadlozi athokoziswa wukukhunjulwa yilabo abasaphila ngokuba bawagcinele
imisebenzi. Amadlozi athokoziswa ukuba khona kwenyama notshwala kanjalo .
nemvunge yenjabulo ngaphakathi kwekhaya. Ukupha abalele ukudla, kwenza
impilo ibe mnandi kwabaphilayo. Okwesibili, ukuze idlozi Iiwusingathe
ngokuyikho umsebenzi ogcinwayo, Iidinga labo abathintene nokumenywa kwalo
baqaphele lzinto ezithi zibukeka zincane nje zibe zibaluleke ukwedluJa. KuJowo
olimemayo Iidinga ikhono, inhlonipho nenhlanzeko yomzimba nomphefumulo.
Kuyenzeka kuthi ngobubhimbi balowo othetha idlozi, abange intukuthelo
nomsebenzi obekuthiwa uyagcinwa ube ngumsanka emadlozini ekhaya.
Kakusadingi kwakugcizelelwa okwenhlonipho nenhlanzeko kulabo abasuKe
sebememe idlozi. Umndeni oxabene kufanele ukhumelane umlotha kuqala
ngaphambi kokuba uthinte idlozi. Ukuxokozela okwenwaya isiphundu sabalele
yilokho kokwenama ngenxa yamanzi amponjwana. Lokhu kokukhombana
ngenjumbane, inhlamba nokusongelana phakathi kwekhaya kuyabafulathelisa
abalele.
Lolu cwanlngo luphinde lwakuveza ngokusobala ukuthi z;mb;li izindawo
ezibalulekile ekhayeni lendabuko lapho kuthethelwa khona idlozi, isibaya nendlu
enkulu. Ukuhlanzeka kwalezi zindawo zombili, kuzenza zifaneleke ukugcina
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ukudla kwabalele. Amadlozi angamanono, ubunuku ayabuzonda. Amadlozi
aphethe impilo yomuntu kusuka eselihlule kuze kube uyedlula kulo mhlaba.
UMthimkhu/u (1993:21) uthi:
There are also rites which are connected with the great
crises of personal development. A large part ofAfrican
worship is concerned with rites ofbirth, puberty, marriage
and death, the four great passages of life.
Kulolu cwaningo kutholakala ukuthi ukukhula komuntu kufana nokwesitshalo
esidinga ukunakekelwa ngumniniso ukuze sedlulele ezingeni lokuthela izithelo.
Kanjalo impilo yomuntu ibongwa kwabalele okokuqala nje ngokutholakala
kwakhe. Ibongwa kwabalele lapho sebemdlulisa emabangeni ahlukene okukhula
kwakhe. Ukubonga amabanga okukhula komuntu kuncike enkolweni yokuthi
kakadeni ubukhona bakhe bungumphumela wokunxuselwa edlozini elikhulu,
uMvelingqangi. Kuyabafanela-ke abazali babantwana nomndeni wonke
ukubongela abantwana babo ngokufica amabanga athize okukhula kwabo
besaphila futhi besalihloniphile igama lomuzi ngokuba baziqoqe, bazithibe.
Ukutholwa kwabantwana ngabaganeneyo kanjalo nokukhuliswa kwabo
ngaphansi kwesandla somthetho nesiko yikhona kanye okwenza isizwe nesizwe
siziqhayise ngobusona. Intsha iyisibuko sabazali bangaleso sikhathi.
Ukudlebeleka kwentsha kukhomba ingcabhayi kubazali baleso sikhathi
okuphilwa kuso. Isizwe esilahle amasiko aso, sizithola sintingaza obhukwini
lobumnyama nezinkinga ezingayiwa. Abantwana bayathandwa. Ukukhuliswa
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kwabantwana kakuwona umsebenzi wabazali babo kuphela kepha ngumsebenzi
wesizwe nesiko okuphilwa ngaphansi kwalo. Ukuze nabo abantwana bagcine
sebengonina noyise abaqotho bezizukulwane ezizayo badinga ubuqotho
besizwe sanamuhla.
Ekufakazela lokhu uMsimang, (1975:210) uthi:
Kwakuthiwa umntwana ongakhufiswanga ngosiko
ngeke ase kahle, uyokwenza okuphambene nokulunga
bese kuthiwa kazithanga chi, noma kaziphelelanga.
Okwesibifi ukuthi ukuphutha ukufeza amasiko athile
kwakumdalela utakatiya lomkhuhlane Iowa kokunye
angathofi bantwana uma mhlawumbe isiko lokuthomba
Iingenziwanga.
Kuyavela ngokocwaningo ukuthi emandulo izikole zingakabi bikho, okuyisona
sikole esikhulu bekuyikhaya lapho abantwana bebefundiswa khona indlela
yokuziphatha. Kuningi kakhulu abebekufunda kuleli khaya. Bebeqeqeshwa
ukuze bakhule babe qotho ezimpilweni zabo. Bebefunda ngokuyalwa ngabadala
kanjalo nokulandela lokho abebekubona kwenziwa ngabadala njengenqubo
yokukhumbula amadlozi. Bebephuma bevuthwe lushu kulesi sikole, sebeya
emphakathini ngomiselo lokuzalela isizwe abantwana. Ingane ezelwe ekhaya
bekuba yingane yawo wonke umuntu owakhele indawo leyo ,kungafani
nezikhathi zanamuhla lapho umuntu nomuntu esebhekana nenkinga ethinta yena
kuphela engasenakuyiqondisa ingane yomunye umuntu ngokwesabela ilungelo
lengane kanjalo nokwesabela iphuzu lokuhlukunyezwa kwabantwana.
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U-Ayisi, (1979:48) vena ufakaza uthi:
Methods ofeducation ofprimitive people are pragmatic,
entailing the practicing ofsocial activities. The leamer
participates in the real social situation.
Akungabazeki ukuthi ukukhula komntwana akuzenzakaleli nje. Kungalesi
sizathu kuswelekile ukubongwa kwakho kuMvelingqangi ngomlomo wamadlozi. .
Ibanga nebanga umntwana alificayo Iishumayela ngokubaluleka kobuqotho
empilweni yomuntu. UkubaluJeka kokutholwa kwabantwana kugcizelelwa
yizenzo namalungiselelo okulethwa kwabo kulo mhlaba. UZulu wakuthangi
ubeliphathele echosheni eliphezulu iphuzu lenhlanzeko kuyo yonke into
abeyenza. Bheka nje ukuhlanzwa komlobokazi, egeqwa isizalo ngezihlambezo
kulungiselelwa ukuhluma komntwana endaweni ehlanzekile. Kuyacaca ukuthi
iphuzu lenhlanzeko lishunyayelwa nangaphambi kokuba umntwana afike kulo
mhlaba. Akusaphathwa - ke ukuhJanzwa kwakhe ngokwesiko kusuka efika kulo
mhlaba kuze kube uhlanzwa ukungcola kokuzalwa ngenyama ngokugcinelwa
isiko lembeleko.
Ucwaningo luphinde Iwakuveza ukuthi abantwana bawusizo olukhulu kubazali
nasemindenini yabo. Umuntu ongabatholi abantwana uba nobuhlungu obunzima
ngoba ngaphandle kwezinhlamba achashwa ngazo, kUdinga azithume vena
kunoma yini ebingenziwa yizingane. Isaga esithi, ukuzala ukuzelula, saqanjwa
kusukela khona lapha ekuthunyweni kwabantwana ukuba benze imisebenzi
abadala abebengezukufinyelela kuyona. Imisebenzi abantwana abafundiswa
yona emakhaya ibacijela ikusasa Iona elingaziwa. Laphaya ekwaluseni abafana
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bafundiswa isibindi sokumelana nezimo ezinzima njengoba bezozimela
sebezinhloko zemizi. Kuningi okuqeqesha abafana ekwaluseni kubaqeqeshela
leli zinga. Ekuthezeni nasekukheni amanzi, amantombazane wona afundiswa
ikhono lokubekezela njengoba besazophuma bayothwala izinkinga zomendo
Iona ongathunyelelwa gundane.
Kulolu cwaningo kuyacaca ukuthi okuyiyona ngqikithi yokugcinwa kwemisebenzi
yokukhula kwabantwana wukubonga ukuziphatha kahle kwabo. Ukugcinelwa
umsebenzi womemulo kuyalifakazela iphuzu elingenhla. Umemulo ugcinelwa
intombi esuke iziphathe kahle, yagcina isitsha sikayise sigcwele ngokumisa.
Ukusina kwayo esigcawini ngomkhonto nehawu kwalapha ekhaya kufakazisa
kwabaphilayo nabalele ukuthi Iona osinayo intombi nto into edinga ukufungwa
ngabafowabo ngobumsulwa bayo. Uphawu luhamba indima ende lapho
kugcinwa amasiko okwedlulisela abantwana emazingeni alandelayo.
Ukuhlatshwa kwezilwane zihlatshelwa ukubonga kwabalele ukudlula ebangeni
elithile kuthi kwedlulisela umyalezo kube kuwedlulisela ngophawu lokufa
ebangeni elidala nokuvuka ebangeni elisha.
Ukufika kwempucuko yaseNtshonalanga nefike nofuduko Iwabomdabu beqonde
emadolobheni kulukhinyabeze kakhulu loluya lukhondolo lokuhlangana
komndeni ndawonye lapho kukhunjulwa amadlozi. Ukusuka kwabomdabu
bezozinza emadolobheni kwenze yalahleka leya ntambo ebibophe umndeni
ndawonye. Ezikhathini zanamuhla sekujwayelekile ukuthi abendlu ethize
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emndenini bazigcinele imisebenzi yamadlozi ngaphandle kokuthinta izinsika
zomuzi. Umsebenzi wabalele uphathwa nguSokhaya noma kube inkosana
yomndeni. Ngakolunye uhlangothi, kuyavela ukuthi ngenxa yokugudluka
kwaleziya zikhonkwane zokugcinwa kwesiko ngendlela, kuyenzeka ukuthi nawo
amakhosana okusuke kufanele angamele imisebenzi yalolu hlobo, abe
mathintanyawo ekugcineleni abakwenye indlu le misebenzi. Kuyaye
kufakazeleke ukuthi nalapho kungakhali khona qhude kuyasa lapho
abakwandlwana sebezibambela bona mathupha ngokubona ukuthi bayoze
bafulathelwe yidlozi. Nokho ukubusiseka komsebenzi onjalo onganganyelwanga
zinhloko zomuzi yinto engekho.
Inselelo enkulu ebhekene nesiko yileyo ethinta isizukulwane sanamuhla.
Ukuqeda isikole entsheni kusho ukuthola izindawo zokuhlala emadolobheni
rapho imithetho yakhona ingavurnelani mpela mpela nokuba kugcinelwe khona
amasiko omdabu. Intsha ithenga imizi yawo ezitezini zamabhilidi. Kukodwa nje
lokhu, kungahlangene namithetho kaMasipala ebusa amadolobha kuyinkinga
enkulu ekugcinweni kwesiko ngokuyikho. Ngenxa yobudolobha balezi zindawo,
akunakugaywa tshwala noma kuhlatshwe silwane khona. Ubufakazi buthi
utshwala bugaywa elokishini kanjalo nesilwane sihlatshelwa futhi siphekwe
khona bese kuyathuthwa lokhu kuyiswe edolobheni lapho kudliwa khona
ngokuthula ngokwesabela imithetho kaMasipala wedolobha. Kuyacaca ukuthi
lokhu sekuwumfuziselo nje wempela, akukho msebenzi wabadala osuke
ugcinekile urna sekwenziwa nje.
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Enye inselelo ekhona yileyo ebhekene nesiko lokulobelelana kobantu. Ukwehla
kwezinga lokuziphatha entsheni, sekudala ukuthi kuthi ingaqeda nje isikole,
izithathele omasihlalisane bayo kude kude kuyokipitwa emabhilidini lawo.
Miningi kakhulu imithelela yale mpilo. Ukugudluka kweSintu ezinsikeni zesiko
yikhona okuzishaya emakhanda ezinye izimbangela zokushabalala
kwenhlonipho. Ukumba eqolo kwabazali lapho kulotsholelwana ngezinye zezinto
ezibangela intsha ibalekele emadolobheni nomasihlalisane bayo lapho isifike
ebangeni lokuzondla. Yiqiniso elingephikwe ukuthi umuntu ngeke wamfuya.
Impandazala iwafukamela kanye kanye nelempangele amaqanda aye uma
kwenzekile ukuthi abafana bayifakele nelempangele esidlekeni sayo. Iqiniso lithi
impangele ithi ingavula amehlo, idlebeleke igcine ngokwemuka.
UMalr; (1969:xii) ufakaza uthi ngolwasemzini ngokumba eqolo kwelobolo:
Exorbitant demands are often made and the resulting
dissatisfaction on the part of the younger men raises a
new threat to the continuance ofthe bride - price system.
Nakuba kunjalo, kubalulekile ukuthi kuthi lokho esikuthande kusengamaklumela
sikuthenele ingomuso elincike ekwaziseni okwakubo ngaphambi kokunaka
okwezizwe ngoba kungenjalo, isiko lomdabu lenhlonipho nobumsulwa
bezintombi nezinsizwa zakithi lizoshabalala Iiphele nya.
Imingcwabo emadolobheni ibhekene nenselelo enkulu edinga ukufakelwa
izibuko. Izinga lokushona kwabantu emadolobheni selenyuke ngale ndlela
yokuthi sekuswelakala ngisho nendawo yokungcwaba imbala. Izifo
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ezinhlobonhlobo ezibhubhisa isizwe zinomthelela omkhulu ekweswelakaleni
kwezindawo zokungcwaba emadolobheni. Isifo sengculazi, esibhekene
nomhlaba wonke, sibukeka sishabalalisa nelincane ithemba lokuthi sisazoba
khona yini isizukulwane eselama lesi esikhona. Ukwanda kwemingcwabo
sengathithi sekunomthelela ekwehleni kwezinga lokuhlonishwa kwayo. Izindleko
zamadili-mingcwabo ziya ngokuya zenyuka. Kanjalo nezimfashini ezihambisana
nomngcwabo wesimanje ziqubuka ngapha nangapha kuhle kwamakhowe .
Ukwesweleka kwamangcwaba emadolobheni sekudale ukuba abanye bomdabu
bagudlukele esikweni lokwebolekwa lelo lokungcwaba ngokulothisa isidumbu
soshonile:
A serious lack of grave space in KZN is forcing people to
consider alternative burial arrangements, especially, in
Umlazi where only 20 graves remain available.
(Daily News, Monday January 8,2001).
8. 2 Izincomo
Lolu cwaningo luncoma ukuthi, okokuqala nje ngqa, abomdabu mababuyele
emasikweni endabuko. Abomdabu mabaqikelele ukubambelela kokwabo
kwendabuko nokho babe bengawavalile amehlo, banyonkele baphinde
baqokelele okusha lokho kuphela okuzothuthukisa okwabo nalokho abakholelwa
kukho nokubabeke ngenhloso kuleli chopho lengabadi, kunokuduma
nokwabezizwe okubhubhisa okwabo.
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Ucwaningo luyakuncoma ukuthi izikhonkwane zokukhuliswa kwabantwana
zingagudluzwa. Inhlonipho isizukulwane esidala esikhule ngaphansi kwayo
mayedluliselwe ebantwaneni. Ukwazisa abantu abadala ukuthoba lapho
umntwana ekhuluma nomuntu omdala, ukubingelela, ukugudlukela omdala
end/eleni, ukuh/onipha abalele yikho konke okuyisisekelo sempilo yomdabu.
Kuyanconywa futhi ukuthi abantwana abazelwe emakhaya babongwe
ukuziphatha kwabo ngokugcinelwa imisebenzi ehlukahlukene lapho bedlula
emabangeni athile okukhula kwabo. Akuthi-ke lapho bedlula emazingeni athile,
bambulelwe ngeziyalo ukubaluleka kokuziphatha ngobunono nokubaluleka
kobumsulwa bemizimba yabo nokuyikhona okubacijela izinga elikhulu
eZimpilweni zabo lelo lokuthola umendo. Akuqikelelwe futhi ukuthi abantwana
bazigcine ubuntombi babo ukuze bafaneleke ukwemuliswa. Akungabhekwa
kuphela kubantwana bamantombazane kodwa nabafana mabayalwe, bakhuliswe
ngaphansi kwesandla somthetho ukuze bahloniphe imizi yoyise.
Kudonswa umphakathi ngendlebe ukuthi kuthi lapho kugcinelwa abantwana
imisebenzi yokubonga ukukhula kwabo kanjalo nalapho kugcinwa khona
imisebenzi jikelele kuqashelwe ukuthi labo abathintene nedlozi baliphathele
phezulu iphuzu lenhlanzeko ngoba yilona phuzu elimqoka nelenza sikholwe
ukuthi ukugcinwa kwalo kwenza umsebenzi wedlozi ufaneleke.
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Makuhlonishwe izindawo lapho kuhlala khona amadlozi, isibaya nendlu engenhla
ngobuthempeli bazo. Kuyanconywa ukuthi okungenani emadolobheni lapho
kungekho khona zibaya namisamo, kwakhiwe amakhobolo okungaba
ngaphakathi kwendlu noma kube ngaphandle kwayo. Amadlozi awafakwe
ngokwesiko kulezi zindawo ukuze kugwenywe ukuthethelwa kwedlozi
emakamelweni okulalwa kuwo, ezindlini zokuphekela nasezindlini zokuphumula
njengoba kuvelile ngokocwaningo. Lolu cwaningo luyakuncoma ukuba
kuqondisiswe ukuthi ligcinelwani isiko, kungafani kusiniswe amahleza nje kodwa
kube kuthiwa kugcinwa umsebenzi wabadala.
Ucwaningo luyakuncoma futhi ukuthi kubizwe izinyanga ezikuqeqeshelwe
ukuphatha imisebenzi yabangasekho ukuze zengamele ukuthintwa kwabo
kanjalo ziqinise ziphinde zihlanze imindeni ngezintelezi. Nazo izinyanga
kaziliqaphele iphuzu lenhlanzeko lapho zenza 10 msebenzi obaluleke kangaka.
Lolu cwaningo luyakuncoma ukuthi abantwana bangeqiswa amazinga okukhula
kwabo ngokuthi onina babenze izintombi besanuka ubisi. ISintu siphila
esikhathini lapho abantwana abancane behlukunyezwa khona ngabantu abadala
ngokocansi. Abukho ubufakazi obuqanda ikhanda bokuthi abantwana
banukubezwa ngoba besuke beqiswe amazinga athile ngoba nezinsana
ezinyanga-nhlanu zinukubezwa mihla zinswelaboya kulesi sikhathi kepha
kuyanconywa ukuba kugwenywe lokhu hleze nezinga lokunukubezwa kwabo
lingehla.
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Kulo msebenzi kuphakanyiswa ukuthi abantu bomdabu baqonde ngophawu
oluhambisana nokugcinwa kwemisebenzi yabadala. Ukubulawa kwesilwane
nokuphalala kwegazi laso. Ukubaluleka kwemvelo njengemifula egelezayo
esingethwe ngamathongo esizwe. Ukubaluleka kokuzila nokuzithiba ezintweni
okuhunyushwa ngomgonqo lapho abantwana bekhuliswa. Ukuphuca ikhanda.
Ukufaka inzilo nendlela yokuziphatha lapho kuziliwe. Ukubaluleka kophawu
lobumsulwa oluhunyushwa ngezindlela eziningi lapho kugcinwa khona amasiko
okukhula kwabantwana nalapho sebesina khona esigcawini. Mawungakhohliswa
umphakathi ngalezi zimpawu ngoba ukukhohliswa kwawo kusho ukudicilela
phansi isithunzi sesiko nokubukela phansi abalele.
Lolu cwaningo luyakuncoma ukuthi liqhutshwe isiko lokuganana, liphinde
liqhutshwe ngendlela emiswe yisiko nengaholeli ezahlukanisweni lezi eziyinsada
muva nje. Ukubaluleka kwabakhongi, isikhathi abahamba ngaso lapho beyocela
isihlobo esihle, imibala yezinkomo abamemeza ngazo esangweni nokunye
okuhambisana naleli siko, kufanele kudluliselwe ngendlela esizukulwaneni ukuze
isiko lokulobolelana Iingezukushabalala njengokuba libonakala lithanda
ukuhlaselwa yilesi sihlava ngendlela osekuhlalwa ngayo namuhla.
Kube nesambuJo kuJolu cwaningo sokuthi kungani abantu sebehlalisa izihlobo
zabo amasolokohlo emakhazeni ngaphambi kokuba zingcwatshwe. Kuvelile
ngokocwaningo ukuthi inhloso yalokhu akuyikhona ukuthi kusuke kusalindwe
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izihlobo ezihlala ekudeni kodwa kusuke kusalungiselelwa wona amadili  
mingcwabo lana aseyinsakavukela kulezi zinsuku. Kuyanxuswa ukuba
umphakathi kewubuyele esikweni lendabuko, lokuphathwa kwasebedlule
ngesizotha kuphinde kwehliswe nezindleko ezihambisana nokuphelekezela
abasuke sebedlule kulo mhlaba. Ukuphathwa ngokuyikho kwesidumbu
nokunikwa kwaso umngcwabo wesizotha kusenza iSintu sibe nethemba lokuthi
odlulile udlulela ebudlozini ngakho sisayokwazi ukumcela ukuba asixhumanise
noThongokhulu.
Lo msebenzi usuhlanganiswe wonke uphokophelele ukusiza umphakathi ukuthi
ugweme amaphutha atholakala lapho kugcinwa khona imisebenzi yabadala.
Amaphutha abedalwa yindlela yokungaqondi inqubo okuyiyonayona ngenxa
yesikhathi sezinguquko okuphunywa kuso kunethemba lokuthi aseyogwemeka.
Iqiniso elimsulwa ukuthi kuyosisiza isizwe somdabu ukulandela inqubo
yobabamkhulu ngoba kakadeni kasinakuliqonda iphambili uma imuva singalazi.
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Imithombo Yolwazi
Ayisi, E. O.
Beckwith, C.
Fisher, A.
Berglund, A. I.
Blose, A.
Blose, M. P.
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(1999) :
(1972) :
(1976):
(1987):
(2001) :
An Introduction to the Study of
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Heinemann.
African Ceremonies Vol. 1,
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Zulu Ideas and Symbolism,
Cape Town: University of
Cape Town.
Zulu Thought Patterns and
Symbolism. Cape Town:
David Phillip Publisher.
Ikhasethi yomshado, Durban:
KwaMashu.
Isifo nokuzila, Maphumulo:
eNambithani.
Blose, R. 1.
Brindley, M.
Bryant, A. T.
Buthelezi, F. N.
212
(1991):
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(1949) :
(1991):
The Role of Female Characters
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ongashicilelwe we Honours BA,
Durban: INyunivesithi vase  
Natali.
Transformation and Continuity in
the Umemulo Ceremony,
Umqingo ongashicilelwe we MA,
Durban:lnyunivesithi yase- Natali.
The Role of Old Women in
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INyunivesithi yakwaZulu.
The Zulu People as they were
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Shuter no Shooter.
The Binary Opposition of Right
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we M.A., Durban:
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213
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A Juridical Analysis and Critical
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Shuter no Shooter.
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Custom and Conflict in Africa,
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The Bantu Speaking people of
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Kaschula, R. H. (ed)
Khumalo Z.L.M.
Krige, E. J.
Krige, E. J.
Kunene, M.
Kuper, A.
214
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(1993):
(1994) :
(1997):
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Foundation in Southern African
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Abashicileli beNyunivesithi
vase Wits.
Uzwathi IwabeNguni, Kenwyn:
Juta.
Ingulule, Piertermaritzburg:
Reach Out Publishers.
Ucwaningo olunzulu
ngodwendwe lomdabu, Durban:
INyunivesithi vase Natali.
Girls Puberty songs and their
Relation to Fertility, Morality and
Religion among the Zulu, Africa,
38 (2) : 173 - 97.
The Social Systems of the Zulus,
Pietermaritzburg:
Shuter no Shooter.
The Ancestors and the Sacred
Mountain, London: Heinemann.
Wives for Cattle - Bridewealth
and Marriage in Southern Africa,
London: Routledge and Kegan
Paul.
215
Leslie, D. (1969) : Among the Zulus and
AmaTongas, New York:
Abashicileli beNyunivesithi
i Negro.
Lovelace, A. (1996):
Beliefs, Values and Traditions,
White, J.
Oxford: Heinemann.
Mair, L. (1969) :
African Marriage and Social
Change, London:
Frank Cass &Co Ltd.
Makhanya, N. E.
-
Makhanya, N. F.
Malinowski, B.
(1979) :
(1997) :
(1975) :
Ucwaningo olunzulu ngesibaya,
Umqingo ongashicilelwe we  
Honours BA, Umlazi: Ophikweni
Lwe Nyunivesithi yakwaZulu.
Isiko Lokuthethwa Kwedlozi,
Umqingo ongashicilelwe we  
Honours BA,Umlazi: Ophikweni
Lwe Nyunivesithi yakwaZulu.
The Dynamics of Culture Change
- an Inquiry into Race Relations
in Africa, London: Abashicileli
beNyunivesithi I New Haven
Yale.
Manana, F. H.
Mathews, Z. K.
Mbatha, A H.
Mbatha, H. J:
Mbatha, M. O.
Mkhize, M. M.
Mkhize, Z.
216
(1997) ?
(1940) ?
(1974) ?
(2001) ?
(2000) ?
(1997) :
(2000) ?
Imvulamehlo Ngomnyombo
Nobunjalo Bezaga, Umqingo
ongashicilelwe we Honours B.A
Umlazi: Ophikweni Lwe
Nyunivesithi yakwaZulu.
African Religions and Philosophy,
London: Heinemann.
The Zulu Traditional Religion
among the Churchmembers of
Umlazi Township 
Anthropological Research,
KwaDlangezwa :
INyunivesithi yakwaZulu.
Umsamo endlini yesiLungu,
Durban: KwaMashu.
Injululwazi yosikothi
Iwenhlanzeko, Umlazi:
Ophikweni LweNyunivesithi
yakwaZulu.
Ucwaningo ngenjula yemvunulo
yowesilisa wamantungwa  
nguni, Umlazi: INyunivesithi
yakwaZulu.
Ukufakwa kwesiphandla,
Nsuze: eWewe.
Msimang, C. T.
Mthimkulu, D.
Mutwa, V. C.
Mzolo. D. M.
Naidoo, R.R.
217
(1975):
(1986) :
(1987) :
(1995) :
(1993) :
(1964) :
(1977) :
(2001)
Kusadliwa Ngoludala,
Pietermaritzburg:
Shuter no Shooter.
Folktale influence on the
Zulu novel, Cape Town:
Abashicileli bakwa 
Acacia.
Kwesukasukela, Pretoria:
Abashicileli bakwaBard .
Igula lendlebe aligcwali,
Pretoria: Abashicileli bakwa
Kagiso
African Religions - A
Symposium, New York:
Abashicileli bakwaNok .
Indaba, my children,
Johannesburg: Blue Crane
Books.
A Study of Nguni clan praises
in Natal and Zululand, Durban:
INyunivesithi yase Natali.
Death and burial among Hindu
Indians, Tongaat : Fairbreeze.
Ndaba. N.D.
Ndelu. B. B.
Ndlovu, N.
Ngcongo, T. T.
Ngubane. H.
Ntuli. C. S. Z.
Ntuli. D. B. Z.
Nyembezi. S.
Nxumalo. O. E. H.
218
(1994) :
(1962) :
(2000) :
(1996):
(1977) :
(1986) :
(1966) :
The experiences of infertile
African Women in Durban,
Umqingo ongashicilelwe we M. A.
Durban: INyunivesithi yase  
Natali.
Mageba lazihlonza,
Pietermaritzburg:
Shuter no Shooter.
Ukufakwa kwesiphandla.
eNsuze: eMgetane.
Orality and Transformation in
some Zulu Ceremonies:
Tradition in Transition, Umqingo
ongashicilelwe we M.A.. Durban:
INyunivesithi yase Natali.
Body and Mind in Zulu Medicine.
London: Abashicileli bakwa  
Academic.
Amawisa. Pietermaritzburg:
Shuter no Shooter.
Ingolobane Yesizwe.
Pietermaritzburg:
Shuter no Shooter.
Parrinder, E. G..
Reader, D. H.
Raum, O. F.
Samuelson, L. H.
219
(1962) :
(1966) :
(1973) :
(1930) :
African Traditional Religion,
London: Abashicileli bakwa
Sheldon.
Zulu Tribe in Transition,
Manchester:Abashicileli
beNyuvesi yase Manchester .
The Social Functions of
Avoidances and Taboos and
the Zulu, Berlin: De Gruyter.
Zululand, its Traditions,
Legends, customs & Folklore,
Marianhill: Abashicileli beMission.
Schlosser, K (ed) (1997) : Zulu Mvthology as written and
illustrated by the Zulu Prophet
Laduma Madela, University of
Kiel: Schmidt & Klaunig.
Shabangu, T. M.
(1996) : Ucwaningo olunzulu ngomoya
wedlozi nokuthwasa, Umqingo
ongashicilelwe we Honours B.A.,
Umlazi: INyunivesithi yakwaZulu.
Thorpe, S. A.
(1994) : African Traditional Religions
an Introduction, Pretoria:
INyunivesithi yaseNingizimu
Africa.
Vilakazi, A.
Wilson,M.
220
(1962) :
(1957) :
Zulu Transformation,
Pietermaritzburg: Abashilileli
beNyunivesithi yase Natali.
Rituals of Kinship among the
Nyakyusa, London: Abashicileli
beNyunivesithi yase - Oxford.
IMITHOMBO YEZINDABA
CAlLY NEWS (8 January 2001): Shortage of Graves in Umlazi.
?
I
? III
I
?
??
ILANGA (12-17 February 2001 : Inkampani iqhamuke nohlobo olusha
Iwamabhokisi omnggwabo. L
SUNDAY TIMES: (28 January 2001): The grim reaper.
UKHOZI RADIO (05 November 2000): Inkinga yokusweleka kwezindawo
zokungcwaba
I
i ?
? 1
?
L
?
??
..
 
?
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k
lzinkompani ziqhamuke nOhlobo
oIusha Iwamabhokisi omngcwabo
UNDAM B\ffilB..E2I
UKUNTULEK.",kweli~wt.:ung........abaema~
dolobh?ni amathulu Kwazuta-NataJ"ekuph~eezi?
li,Y?: z.eiinbmpani zabangcr...b1 ukub:.i ziqbamute
nohloboojungaj~letileI.ebhntisi!oflID#"'iV'~bo,
~watshwakulownt!O~eMeU~o~a:e~
qb.i,y'1maDj~emke ebte1l-e.rihlaIweai esij9.a 
Y?lekile llje.
Lolu!llilbo Iwebh<lm. elJ""IJIlk]:.mklwi ogapb3 
odle n.ang:lPh3.katiU, fu!:tU "iDyiIo olubcnakalEl lu 
COO3a amehlQ ab.anru ahauiagi embukisweni waba 
nge.....Abf ol}l.atfle irinsuku ezimbHi eDurlJan Exhibi 
tion Centre,lwaihiw~ngabao~~bibukwa
Khuluteb Africa eMgungIIndlovu.
Ng3pb.aJW.hi kulo lmendawo ebaml. isfdumbu
esiDcitfswaku.io, ttendawo yoiubeb. tziDyawo. iase
!Wlb.. iDgilazj oll:wnl ukubona kulo sonke Wdum 
blL
Elinye ibb.m; eileliliij;ha _ ngundah_".
10 kwabebehamlfe1e 10 mbllki.;Q. Dgelakhiwe ngaba 
DgC'Wabi base('.J1ana elifana ueam."hi...aofL;,hj, iAani
lato_la tu-llIJlOO.
Vma ulibbeka ngapbandle~ugomele
ubihi pnhI:mzl WjOllo. _ ""'" aIivula _ha 
Irarhi okhangwar~";m!llDpbe olmlala
bno istdUJ:lhn. A.mabboiisi amaningi namaWle
amatinlIll! abetbangjsiVa lapha asaka emuweni
ahiubne-okukfurna iHollaDd.llalY. ne-AllSl>aIia
UKqoodiSi _
I1a e1bekwmi, nMnU2..
PlJumiani Nll;mbel..
Bt.be- tofu hlooo {'9'eb- 
hGtiBi'tnqa..~ato~
indawo, kung,=watshwe o.knngenani~baD(U
ahathatbu endawenl llbelruqang:twaishw3 kuyo
umuntu oyedwa ngendlel:lejwa,yctekil~.
Uthc okwamanieIJku~khathaz.ayowubude balo
l
ngooa babhekeJe uklIlhi inhlabathi mgaweh kti.laLa
~asukebf'!Dba emetbunenL
Utile basuoxisana~abft.kuba banc!?
pfWe uhllde b3..Io !:Okon.ve-otumile kulo nga.pb.:!m.bt
blkub8 kutln:eJelwe esirumelwaDe!'l ngalo.
CMnuz.. Ntombe!a Ulhe bJyi'tiniso l1tutbt SJ:U:1thu..
Q3 amanmgi ngcwele. abate kcwoAW'~~letbu
eMlazi oserJngewaba tuwo Iefomind~ialem.ih13""
b5. ",)Vi.tC.enga ngesilhathi sikabulu:menj o.llldala
waKwaZulu. bnye nalabo asebeogN-aba amgodiai
otwak:angewatsb~'ekuyo irlhlobo.
ImiDdem emini.ngl eMlazi tufhlwa :..si.sebcnrisa
amathU!13 aselokishini Kwa::KakhJ.aIl3. okuyiwo ase 
dU2e futbi anemigr.ldi ebil:a Ial.ngeaao.
UMnU%: Nerille '!'egg obethangis.a ngamatsbe
a.m.3tLuna anemibata eflhJobonhlobo tutbi
awubl0b0 lotuqaia. eSoufh .4ni.ez uth<', abantu
abambula amatshe sebengakw:izi ukukhetha
pbakelbi kwainhlobonblobo _Mndl. tombaI3
omnyama ojw3)-eletiJe kllleJi.
Uthti amat.<he _ ...-.kela tu _ k1m 1.11 R24
000.
Uthe akangsbazl ukDthi umbukiso ube yun.
p~lelo.o,genxa yesibalu e;;ikhuIo. sabaI1tu abe 
bethelE:.ka tu1ezirin..~eri.m.bilL
UM'nm.. MarweU HJefane. ouguMxhumanm awa..
Central Fu:cer.l[ Services eThekwi.4l, utbe uhlooo
lwebhot:is.i ohmgufishi ngeke lulUl',#: !apcc. e-Af.;Cli
~IUlIOt.1c:u.but~.JcU"buJu.
In~.nt'II'1"fK\(l
'5QO
"'"
R2S0 to Kl tm
R300 10 "'"200
ARE YOU SBRIOUS ABOUT MONEY?
Volatlla marketa, cepltelgaln. tax, offehor.
Inveetmenll: Sunday T1ma. Bu.ln??? Time. I.
launching a new Money Club to guide our
..ado... through the financial minefield. Tum to
Page 8 to find out more
TOP OPTl1E
RANG!: Many
ftmlllH apere no
.xpen..When It
oome to burvtng
their loved on...
Tttt hili,...
plClured here wu
uMd et the levtlh
funeral \.bovel 01
minion. ,.. OoctfTwy
MoIoI
,..,
THE COST OF PAVING LAST RESPECTS
f~R6Q) MI....lItn? w
lojpIlolbctty ItIOIoAlhdlyf~.
~&dlIoxnrttlatlon. RllOO 10 IHSOO(1l~
RIOO
era111I4IlIl~erSlurlu Mogllfe. Hill
firm', output III up frOIll elijht or
ntnl! 'unrrlllJl. 11~k111 I!J9J In
!>ttwCt,'l1 lO 1I1111:ll now
Shnllnrly Mrlllly!Illll1~lire glv 
till by Shllnlcy'lI Funer,,1 HUIllf'
In Ourbnn. Dlredur Crlll,
MeL!l.uthlon 6flyll Olltl cr:melr:ry
In lhe city alone burll:ll 4\0 peo 
Ille~hweekend 'nlere are
"bout 80 lunernl homes In Our?
ball, he "lira, each (lolnH aboul
25 funerl'll" I'l weekend, '1'11, Is
double whnl the funeral bUlll
ncn Wl1l1 dolnw four yelUll 0HI),
'flY" MrV!uchltm,
EvtJ1l wone, he'll Ill)ted thot ,-------'-- 
mml de.atlUl ar young peollle
In their 3Os, "' r,ut It down 10
AIOO,? he.nyll b unlly. "no lTI11t-
ter whllt Cftuse III Hlven Itn lhf'
de~tII~r!l1Icnte."
Terrem:;e Chnuke, MD 01
funoral 11IlIurnllce provider
SaJrlean Ufe, ogreeA, fewer el 
derly peoplttlbovc Ihcagt! 0170
are dylnll, Dut lhere lire lncrellll 
Inlllltlllthll of peuple \)etw\.ocn IfI
Il.ul "0 nnd of children from
birth 10 Ihe nMe olllye
Trinity Ca/lketll. based In
lJolu!burg on the t:n&t Rnnd. hns
1Itlt'1l lfll IUll1lnC!lll 01 lIupplylllJ(
cn6kcllltO lIntlertakt!ra ilrIJW hy
more than 25% hI the !In,,1 year.
lR)'llllUll1ll,!/er Timothy Oubc.
Nnthtlll 3ackA. Iltllllor mnnng?
er of policy~nclltllat Afrlclll'l
Ule MtlUrtlllCC, Mlya cIltlmll on
hi.~ollclell.)U11111Cd Irom 1 000
In 19')8 IQ I 7.'iU lnl"y~'lr.TIll:!
hntJjmt /Iretltlllre on prqfltll !Inn
forced t le compl\ny. whIchtar~
gelll lowt::r-Incomc Cnmlllml"r6,
to cOIIlll<l..r upplnK Ill' Ineml.
rlmlf, lie IIl1ylf.
~tl pointer tuwnnlll. whltl
I
lCtl\lIC ilrc havll1!llo~\~ndOft
uneral hUI.l1rAncC l'lll( 1000n!l,
KlIuell Nnldoo, hend 01~?r...on.
ncl lll,fll:Y al the Trcl\!IlIry.
quotes tI llUrvl'y h, Mny 1I1!l\
yellr. Tht.'! :lhOWed thll.l Insur 
1I1\re ptlyroll deductloli!!  
Ir0111 MOYl'.rmnenl Cll'lllloy:e1l
alom: -nmounl~lto R'\50..rnll.
Ihl1lamoJlth
Oethll.'tlwlll fur IOllnl' Rml/Ill(
dylI lIervllllt.'l - Inc1llllhlK III
mlcrOlf'lllh?r." who..,,,rnet)m~
chnrlltl a c01llpQund 3(jtl'X. per
llnnum - nntountl'd to RJ 11?
mlllhm.
It wall not IlllC0lT11T11l11 Illr
'!let! dcuueUanJl. 10 make liP
4\11% to 50% of nu employcc'll
PI\Y plll:kalole. he Ilayll, I
,
BpecllllIWpOrIe by: JEREMYTHOMA!I~MABEGO LEHIHI
end VICTOR KHUpj""
lrlhllthlH to the country'.
"pnll]" III rNlrelllcllt umncy.
Thlllls a dlfh:rcnt sc'\'nnrln to
lhut fnchlM Europe Dnd Ihe US,
lID)'lI Krnmer, where the lIol)l\CI
Ilf AIDS Is"lIelllllllblc~1/1'Clllllle
Ihe rM" of AIOO Infection III low
oml H1V.pn....Il\Yc IlCOph' CIIU nf 
lord Ih.. trCIII'IIImt.
There I" plenty III cyhll:llce
no Ihe 6trtt't!l Ihul SI\'s 1l0PU 
latlol1 1!l In crllll.!'. Gnlllelll!"'
bltlle<1 hm(lrol COll1\Jllny~tho
Dnl/dIU IJI1k<IfJIUIC (poptl!arly
known 08 IJ:J) hl\lI expe.rlenced
an "explolllveboc.lIl1~,Jmy" He,..
A lI.lmple coffinC()~tmore
than R700. Thechca~lIt
llfldertakllr chnrged ItS 900,
whlclIlnc.ludetl two bulIC!f, fl
hear'e, f8mlly ctlr, 15 chAIn
and lenlt. -I ha<I IQ re.ly Oil
donAtlollS for lood and drink
lor lIlournerl, A cow tOllt me
1t.1 000. 111crc Is no longer
II1,ldneJJ5 when Apersoll dIet.
The f)(;CllalonlaS~llat Il.
1~lInB"ern,mo lor the
h\lOllry: IIhe Sliys"
O"YlI! Dllltllll1clo 01 Soweto
Ill. Il part-time laxl dr!yer who
~arnllICIIlI t1um RI 000 fl
mOflth. Whf'fI hIli 19-}'t'(lt'<lJd
dlluKhtcr, NozllWC, dlml In
nec..m~r,hi' Illl11l1y !>utlol
lIodcty COllld nol cover the
R8 noo C06t5. MI hod 1<1 go
ntound ollklnH pt..'llllle for
hde 1<lid not wl\nt 10 ha
cm lltrtl.!II5cd with l>eQple
8llylll!ll'm u8cle.tIl !In(1 enn't
even bllry my own datlUhter."
lie urged~yernmcl1lto
Tont Ollt unllcTllI'Ulolla
ulldl::1lllkerll ltllf control the
prlc", ollullcrnlll, MU nOlhlnH III
done, Ill) 'IlmUlL" will be able
to bury their beloved OllU.
The II11Wltlnn could bo
I'hllOllc (lSl:nTP.~~w11I tie
tmrled In ynrdll or thrown In
l/le &lreelll I''l J}f..'Qpln "live I)"
money lor fl1nf'ralll:
Ullf"th Ngwt'l1yn oll)ll\",\nl
aH'~!IWherl her lion {lied
..her A IllIllt lIIncSllln
November tire'unL'r~/lc/ther
rh'~IIIlIh'I\mlln debl
Costly funerals bit. deep
Into family budgets
THE UUlIlnetlll (lll1ctllh III
hUrlll'l"Iholl~who rnnlcn..,t
IIlIor<1 Il-lu,d chnnsl1l8 Ihe
wtty mllny Su(llh Alrlc&na
borww nnd l'pcnd lhelr
money.
Nnll'loll StIck!" "c-Illur
rnano!lcr or IH11tcy bellelllllot
AltlcDIl LIfe t\ellurnnce, l'I.tlys
cI11l1lmllllty eJClJi.lt'tntlnllll
burden (Jt!llllle Illlolenthly
Cr/llg Sdtwelf.f.Cl tJI SA
Mf'lI1orl"'l rark.lh Fourwuyll,
Jutllllllle.'Iburij. lIay!!. while
l
>enple Ile.llcrnlly lIpend about
<4 (101) tin n funeral. hul bln('.k
\?Ctllllc !(peml bt:twe<:.n
RiO 000 and RZn unO
lIo11l.1rd DIrect Solullon!!
I1'IOIlII!lt'" Wnrwlck Bloom 'ays
COstll rocket wIth lhl"
Irtc1tudl'l1l 01 bUlIClI.I'altl~,
cDllOples, lents, tohlCl'. chnlr"
1l1l(IWIll.!b
ThobekJl Nkomo. 5:1, n
IIlllste IlUtent whu IIVCl'l hi l'I
lIhnck with her (lve chl1drtl1 In
f)rlonl!(l t:attl. SflW('l(). fIlpf.'nt
nhnolll Kl0 000 to Itlve he'
lion "n t1C(l'Il\ futwrol" Ii'll!!.
month She(;am.~J~II'hUll
RI 000 IIll1utllh as Il c:1ennel
nnt!~ullllle\'nentllhl!r hl\:ul'llc
by acllh'llllctl cubc:l..
Nkomo W{lS "rn~l'llber01 n
111,,1111 SOciety! /laylllK IMld
R50 n month or loury~nrl',
bllttl1\~IH 000 nltl' filiI rrnnl Lt
Will' nol enlll'Rh Her 1100'11
t)f,dy well 111 Ilmllr~lI"lor
IhreeW'~/uI:A~nelHhhoul'll
11l..!llJed hrrrl\l~c1I11l1U'y
!.lIeA~III'rnllCj'.111 tlI yeArll'
thlll.'. the df'llth r!lll' "1)1I11! Iw
four llml'l' whul I1I~l1!1W
Thl~will Ilut mor.. jlrc1tllnTt 
rm tht' f"(,1ll1f11111C'nlly (Wllv.. I"
"Ippott peollle wIth 1\11)5. 1tny1t
'i1\'llhCll Krllllll'r of MclfOpolJ.
lntl'lI AIDS n"l('nrrh lI1\lt
A Iypll'nl \,'1I1/>Ioy,,1I p,?r.'0I1
will he Inrcr<l to PIIY ,rllllp In
:lOlO whnl he or !lhfl pnYII today
for '"1.'(111.'111 cr,yer.
Slmllurly. !lnyll Krnmcr, pen?
,"ou lund deduct/mill fire !let la
111creMe - IIhllply becoll:!C
there are fewer IlCoplc (:on?
reaper
? $unbavirhnt~?
llSIOeSS ImeS
consumer
spending
The grim
Death takes
a chunk out
of SA
W
ffENet:f)noml~tll
talk Ilooul 11 bIll
challKI' In~on?
"lI/ner lIp1!ndhlM,
they lend lo bll\rne lllllllblhlll
nnd cellphollt!ll. But there la till 
other ,'ark clout! hSllAlnlS rweT
the retal! !let:lur, nnd III gJllllllly
effe<:t. (:Ill Sou,h. Alrl<:an 80dcty
Me IUllllllarUll.lt to be rcll
WE ARE n t1yhlM lIoclety.
~tll'I~lll~~"n"'onlcd :11/1 2,'"
dentll, hi l'I'J'1. Lnlll yt.!nr, tIll'
fl.\lll'" hAd ,I,en In more 1111111
;00 IKIO -urIIllhetltmtll nlte 1/1
r,
redkh>d 10 kt.'C11 rl,lnH 1\1 {I
IOrrUylnll20W. tI yenT.
II'll 110 hlld lhut Unl.!Il\'1I Uu 
reAtl for MurkctRes~rch
(~Mn)hM been IOTced to ('IlJ
1111 IlroJecllol1 IJI what South
Alrh'l,ill~pulntlonw11l be In
the yenr 2020 ...... not 81).mllllort.
hut 5o.mllllnll,
Illet/tIC, Villi ZUyclIJUl. head (If
the Nnllnllnl !'ojlulntlun UnIt,
~oy'\A1J>Sdl~AtJ1!'hl\vc thruwn
~omeprClylnCt', Intn 1lt'1olt'lllvt"
VlIlllll"tloll IHowth, /\lOO Ill.
tllOWfl1H crown KwaZulu?Nntnf's
e\."lln'lIIdclllly 1'I,?t1vc J(rQUI)S  
wtJnlen bt'lwcCll 20 And 30 lmd
men bdw\'en 25 AmI :15-1C!lV'
luw A JnI'l.'ll'lvc burdclI on thole
Idtl~h\1lf1.lie el'tll1lnles Ihul
the 1'lYcralle lifE' eJItwrtnll(:y \n
('Ntllhl rC!llo/1l' of So"J'lth Afrlcll
I'llull! 11.11110 IU, low;ls 'm,
Thl.! efh..~t111 l1et'lh un the
ecollQmy Is lllTL-e-pronHclIO~
YloulIly, In tIme, there will he
fcwer Clm:!umcrll - lIud fcw\,r
rellre(l VL'Oplc (lrt\wlllY~II'
",1I)n., - bUI Ihe ImmcdJ/llC Im?
r,
nCI 11,1('11111 heAlthcorc Utili III
ulIumls IInd lilt nllnurnncc,
The UMI{'s 1'rofes.'or Johnn
Martlml ijlvell nt;onacrvlltlve"'~"
I/lrlillC tlwt 1(25-bWltJ/l wnll
6pent tm rl\edlcnl nud (Icnlnl
!IcrYke.~by SAIWltll.6hnld~In
2000 Thlll. "K'lrl'. hall.cd Oh IIllr
vry... frol1l I!J95 tll Hms - l.>eo
{(.re (he IUVjAIII.':i p/lrldern/l"
r('nt'ht.'1lll~currClltcrl~h,I"wlll
- ClIl1hllw 11 IIlI h1lo1.hcr,
Hbllth<,;l\rc t.:lllIt!l hlCTt!ftl\l'f1
by 111"", hctwt'I'n 1!195 oud 2tlf)(1
- Ilntl on", rnl up 1l1)l'lul "W,ol
eye, y hrI1lJl.c!mld?l' 1'lUIh ench
uronlll ThAI'" uplrom )u:l127%
I.. l
l
l
l
l:\,'(IY~II~.. f'leldWltt" of
r..,ellrl 11 film E..:nllIJrr"'trlx.
Wllnr''1 1l1nre, Wllrl1S
I"ll'Id!ltlll', WI??re !.t{,IrIN t\l hllv\,
\0 J('lul\t'11 to tlll)r... lamlly 111('11'1
l'wr... dylnl( "..~Ihl' lull \lnllflcl 01
!\JI)S l>t'('f)!IIt'l! IWlrtl wlfle- 
~Jlf\'n{r1{ll.thlltnw, Ihct\vcrllMI:"
SA110l1~eholdllpel1thI15'X.(Jf ll,
lrwlJrne till hlrtl:lrnl cust.!'.
Alld we will IlllC eYe" morll
(11'1l1/11I 11 J)C(WIe?.... /lltltudr'JI to 
wlv(lo -"Ale 1''I,l1( d'"I't hl1!lmvc.
"lIyll John 'illllJrllfln III AfrleDII