INJULA YESIKO LOKWELUSA ESIZWENI SAMAZULU KANYE
NOKUTHUTHUKISA KWALO ULIMI LWESIZULU
NGU-
MAGWEGWE ZEBLON MTHEMBU
2009
INJULA YESIKO LOKWELUSA ESIZWENI SAMAZULU KANYE
NOKUTHUTHUKISA KWALO ULIMI LWESIZULU
NGU-
MAGWEGWE ZEBLON MTHEMBU
LWETHULWA UKUFEZA IZIDINGO ZEZIQU
ZOBUDOKOTELA
EMNYANGWENI WEZILIMI ZABOMDABU
ENYUNIVESITHI YAKWAZULU
Umeluleki
:
USolwazi Z.LM. Khumalo
Indawo
:
KwaDlangezwa
Usuku
:
UMasingana 2009
ISIFUNGO
Ngifunga ngiyagomela ukuthi: Injula Yesiko Lokwelusa Esizweni SamaZulu Kanye
Nokuthuthukisa Kwalo Ulimi LwesiZulu umsebenzi ocwaningwe yimi.
Yonke
imithombo yolwazi okuthekelwe kuyo iveziwe ngokusemthethweni futhi lo msebenzi
awukaze ulethwe kwesinye isizinda semfundo ngenhloso yokuthola iqhuzu.
………………………
……………………
M.Z. Mthembu
Usuku:
i
2009
UMNIKELO
Lo msebenzi ngiwunikela ngenhliziyo emhlophe nangokukhulu ukuzithoba kubaba
uDokotela u-R.S. Khumalo ngendima enkulu ayilimile ekuthuthukiseni Ulimi Namasiko
esizweni sakithi KwaMthaniya. Sithi sitongelile eshungwini lakho ebeligcwele phama
ulwazi saze sathimula kodwa besingadeli ngoba ugwayi wakho ububukhali. Ngithi noma
usukwelamathongo imisebenzi yakho iyohlala iphila. Mzilikazi! MNtungwa!
ii
UKUBONGA
Ngiswele amazwi engingabonga ngawo uSolwazi Z.L.M. Khumalo ngokungikhuthaza
kwakhe kusukela ngaqala lo mshikashika engicangcatha ukuze kuphume le mbenge
ethungwe ngobuchule. Ngithi ume njalo Mntungwa.
Ngiphinde ngibonge kakhulu umndeni wami wonkana ngokungifaka ugqozi lapho
sengithanda ukufadabala, ikakhulukazi owakwami uZamanje.
Ngabe ngiyixoki uma ngingemethulele isigqoko umfowethu uDokotela u-V.J. Mthembu
obekuthi lapho sengimtetemela kodwa angincikise ehlombe lakhe ukuze ngikhalele kulo.
Ngiphinde ngibonge kakhulu kubafowethu abalandelayo ngeqhaza abalibambile ukuze lo
msebenzi ube impumelelo. Labo ngoMnumzane J.B. Nene, M.W.Sibisi, R.M.M. Bhengu,
N.E. Jobe, ngithi kini nime nje.
Ngiphinde ngizibongele kakhulu kudadewethu
uNonhlanhla Msomi ngokungihlelela lo msebenzi ngezinkinobho zabelungu.
Sengiphetha ngibonga oPhezukonke ngokungihlenga aphinde angiphe amandla okuqwala
le ntaba.
iii
ISIFINYEZO
Lolu cwaningo luveza injula yesiko lokwelusa esizweni sakithi kwaMthaniya nendlela
elithuthukisa ngalo ulimi lwakithi. Lubheka ukubaluleka kwemfuyo ngokwezinga layo
lunyuke njalo lubheka imfundiso nolwazi olutholakala lapho kanye nemidlalo etholakala
khona ekwaluseni.
Isahluko sokuqala sethula ucwaningo nenhloso yalo. Kuvezwa umklamo wocwaningo
nendlela ezosetshenziswa ngenkathi kuqwalwa le ntaba.
Kwendlalwa kafuphi
ngokubaluleka kwaleli siko nemibono yongoti ngaleli siko.
Isahluko sesibili sibheka iqhaza elibanjwa imfuyo ezimpilweni zethu kusukela
ezinkukhwini, amakati, izinja, izimvu nezimbuzi kuze kuyoshaya ezinkomeni.
Kubhekwa imisebenzi enhlobonhlobo eyenziwa ngemfuyo.
Isahluko sesithathu sibheka amazinga okwelusa kusukela umfana esemncane elusa
izinkukhu akhule aye ezimbuzini aphumele endle aluse amathole aze agogode
ngokwelusa izinkomo. Kuzobhekwa ukukhula komqondo kulelo nalelo zinga elusa kulo.
Isahluko sesine sibheka kabanzi imfundiso etholakala ekwaluseni njnegokufunda ulwazi
lwemibala yezinkomo, ukwazi ukuqagula nokubona isimo sezulu, ulwazi olunzulu
lokwazi izinhlobonhlobo zezihlahla, izilwane, izinyoka, amakhambi emfuyo, ulwazi
lokweshela kanye nenhlonipho efundwa khona ekwaluseni.
Isahluko sesihlanu sibheka imidlalo enhlobonhlobo edlalwa abafana ngenkathi belusile
neqhaza elibanjwa yilowo nalowo mdlalo ekucijeni umqondo womfana.
Sibheka
imidlalo efana nokungcweka, ukuqhathana, ukudla iphaphu, ukubhukuda, ukuzingela,
ukuciba insema neminye.
iv
Isahluko sesithupha sesithi khumu, amajoka siwabeke ethala bese sihlaziya sicubungule
lonke ucwaningo siveze nezincomo ezisuselwa emiphumelweni yocwaningo. Ekugcineni
kuphethwa wonke umsebenzi.
v
OKUQUKETHWE
Isihloko
Ikhasi
ISAHLUKO SOKUQALA
1.0
ISETHULO SOCWANINGO
1
1.1
Isingeniso
1
1.2
Inhloso Yocwaningo
7
1.3
Intshisekelo Yocwaningo
8
1.4
Imidiyo Yocwaningo
8
1.5
Indlela Yokuqhuba Ucwaningo
9
1.6
Imibono Yongoti
9
1.7
Abasazosizakala Ngocwaningo
11
1.8
Uhla Lwezahluko
12
1.9
Isiphetho
12
ISAHLUKO SESIBILI
2.0
UKUBALULEKA KWEMFUYO
13
2.1
Isingeniso
13
2.2
Ukubaluleka Kwezinkukhu
16
2.3
Ukubaluleka Kwamakati
25
2.4
Ukubaluleka Kwenja
33
2.5
Ukubaluleka Kwezimbuzi
43
2.6
Ukubaluleka Kwezimvu
53
2.7
Ukubaluleka Kwezinkomo
62
2.7.1 Ukwenza Imisebenzi Yesiko
63
vi
2.7.2 Inyama, Ubisi Namasi
65
2.7.3 Ukuqopha Amabheshu
67
2.7.4 Ukusika Amahawu
67
2.7.5 Ukushuka Izidwaba
69
2.7.6 Ukulobola
70
2.7.7 Ukuzibophela
73
2.7.8 Ukuxoshisa
74
2.7.9 Ukusisela
76
2.8
Izimo Zokukhuluma Eziphathelene Nenkomo
78
2.9
Isiphetho
95
ISAHLUKO SESITHATHU
3.0
AMAZINGA OKWELUSA
97
3.1
Isingeniso
97
3.2
Ukwelusa Izinkukhu
98
3.3
Ukwelusa Izimbuzi
107
3.4
Ukwelusa Imivemve, Amankonyane, Amathole Namaguqa
114
3.5
Ukwelusa Izinkomo
119
3.5.1 Ukungcweka Nokuqhathwa
125
3.5.2 Izimo Zemvelo Nezilwane
129
3.6
136
Isiphetho
ISAHLUKO SESINE
4.0
IMFUNDISO NOLWAZI OLUTHOLAKALA EKWALUSENI
137
4.1
Isingeniso
137
4.2
Ulwazi Lwemibala Yezinkomo
138
4.3
Ulwazi Lwesimo Sezulu
156
vii
4.4
Ulwazi Lwesikhathi
161
4.5
Ulwazi Lwemithi / Izihlahla
166
4.6
Ulwazi Lwezifo Nmakhambi Emfuyo
171
4.7
Ulwazi Lwezilwane
175
4.8
Ulwazi Lwezinyoni
182
4.9
Ulwazi Lwezinyoka
188
4.10
Ulwazi Lokweshela
193
4.11
Ulwazi Lwenhlonipho
208
4.12
Ulwazi Lokunakekela Imfuyo
212
4.1.3 Isiphetho
217
ISAHLUKO SESIHLANU
5.0
IMIDLALO ETHOLAKALA EKWALUSENI
218
5.1
Isingeniso
218
5.2
Ukubumba
220
5.2.1 Ukubumba Izinkomo Nokuziqhatha
221
5.3
Ukuqhatha Izinkunzi
223
5.4
Ukudla Iphaphu
228
5.5
Ukungcweka
233
5.6
Ukuqhathana
238
5.7
Ukuqwagela
242
5.8
Iqanda Lenjelwane
247
5.9
Ukuciba Insema
248
5.10
Ukudlala Emanzini
252
5.10.1 Ukubhukuda
252
5.10.2 Ukutshuza
254
5.10.3 Ukushaya Intiki
255
5.10.4 Ukulwa Emanzini
256
5.10.5 Umdlalo Wezingwenya
257
viii
5.10.6 Ukushaya Idadamu
258
5.11
Ukuzingela
259
5.12
Ukwelenyoni
268
5.13
Ukushaya Izinyoni
270
5.14
Isiphetho
272
ISAHLUKO SESITHUPHA
6.0
ISIHLAZIYO, IZINCOMO NESIPHETHO
273
6.1
Ukuhlaziywa Kocwaningo
273
6.2
Izincomo Zocwaningo
290
6.3
Isiphetho Socwaningo
295
IMITHOMBO YOLWAZI
301
ix
ISAHLUKO SOKUQALA
1.0
ISETHULO SOCWANINGO
1.1
Isingeniso
Ukwelusa ngelinye lamasiko elibambe iqhaza elibaluleke kakhulu esizweni
samaZulu. Isizathu salokho ukuthi lapha ekwaluseni akubhekwa izinkomo
kuphela kepha kuyisikhungo sezinga eliphezulu lapho abafana bethola khona
uqeqesho olunzulu ezintweni eziningi.
Lokhu kufakazelwa uMsimang, (1975:180) lapho ethi:
Akukhona ukukhalima izinkomo zingadli
amasimu kuphela okwakwenza ukwelusa
kubaluleke ekukhuleni kwabafana endulo:
Imbangela
yokubaluleka
kokwelusa
yinhlakanipho
nolwazi
olwaluzuzwa
ngabafana ekwaluseni. Le nhlakanipho
iqhathaniseka
ncamashi
nenhlakanipho
ezuzwa ngabantwana banamuhla ezikoleni.
Njengoba namuhla kuthiwa umntwana
ongaqondisisi kahle izinto kayanga esikoleni,
kokhokho umfana ongahlahlambile kahle
kwakuthiwa akelusanga.
Usuke usumthinte nalapho engathintwa khona umuntu onguMzulu uma eseze
akutshele ezikabhoqo ukuthi “mina ubongibheka kahle, ngelusa.”
Usuke
engasagayelwe mbhantshi lapho ngoba usuke esethelwe ngezibonkolo
esetshela lowo
ngezikhwepha
ahilizisana naye
endodeni,
akalona
ukuthi
yena uyazifikela mathupha
igwala
ngoba
wafunda
wagogoda
ekwaluseni onke amaqhinga okulwa eqhathwa, engcweka ngakho-ke akesabi
muntu.
USibisi, (2006) uyakweseka lokhu lapho ethi:
Kusuke kuzosuka uthuli lwezichwe uma
uzwa insizwa yoMzulu ithi koxabana nayo
“mina
ngelusa.”
Lapha
kusuke
1
kungasasiniswa mahleza.
Uma insizwa
ingazethembi kuhle ukuthi isheshe ijokole,
ibone eze ngayo zingaze ziyinethe.
Lokhu kuphinde kwesekwe uKhumalo ephephandabeni Isolezwe lomhla
zingama-22 Julayi 2006, ikhasi le-13 lapho evikela umfo kaVolovolo
esigagayini esasimgxeka kanje:
Ngicela ukukubonisa mfo kaMcondo,
bekumele
wena
ubeke
uthi
ucela
ukuxhunyaniswa noVolovolo noma uthi
ngifisa ukwazi ngoVolovolo. Mhlawumbe
wawuzoluthola usizo. Kodwa-ke manje
kuyacaca ukuthi wawuzedelelela nje wena.
Mfowethu uVolovolo welusa, waqhathwa,
wafunda
wase
esesebenza
njengoba
ngikhuluma nje usemsebenzini lapho
aphandela khona izingane zakhe. Mfowethu
ingosi kaVolovolo siyayithanda kakhulu,
ngakho-ke
kumele
omunye
umuntu
simkhuthaze ukuze kusasa sizoziqhenya
ngaye. Kumele uwafundisise amaphuzu
abekwa nguVolovolo ezingosini zakhe ukuze
wazi ukuthi ungubani.
Singasho kugcwale umlomo ukuthi sonke isidalwa esingaphansi komthunzi
welanga sidinga ukwelusa ukuze siphile impilo ephusile neyamukelwa ezinye
izidalwa emhlabeni.
Akuyona imfuyo kuphela eyaluswayo kepha sonke
siyimfuyo yongaPhezulu, uMvelinqangi ngakho ungumelusi wethu.
Lokhu kufakazelwa uKhumalo, (1994:72) lapho ethi:
Igama elithi imfuyo uma ledlulile nje
emadlebeni, umuntu uyaye athathe ngokuthi
kuqondwe lezo zilwane ezifuywe ekhaya
kuphela. Libukeka lenebe kakhulu kunalokho
leli gama.
2
UKhumalo, (1996:32) uphinde akwesekele lokhu lapho ethi:
Kukho konke esengikubalile, kuyagqama
ukuthi kwenzeka ezidalweni zikaMdali hhayi
ngokuqonda, nokwazi nokuthanda kwazo,
kuphela kwalowo ongabonwayo. Nguyena
onguMninimandla onke. Nguye oyingalo
egijimisa yonke indalo ngezikhathi zonke,
noma ikuphi ngokuthanda nokulawula
kwakhe. Akukho okwenzeka ekusithekeni
kuye. Konke kwenzeka ngokohlelo lwakhe
ezulwini
phezulu,
emhlabeni
phansi
nasemanzini ngaphansi komhlaba kuze
kuyothi ngci emgogodleni ongamathumbu
nesisekelo somhlaba kwelokhokho.
Kusuke kungemnandi uma kuthiwa “umuntu ungumhlambi kazalusile.”
Lokhu kuchaza ngokusobala ukuthi lowo muntu akanambheki, uzenzela
umathanda ngoba engeluswe muntu.
Lesi simo sokukhuluma sithathelwa
ezinkomeni okuthi uma zingalusiwe zenze umonakalo emasimini abantu. Lesi
saga siveza ngokusobala isidingo sokwaluswa kuzo zonke izidalwa
ezingaphansi komthunzi welanga.
Lokhu kuphinde kusekelwe imibhalo eyiNgcwele emaHubeni 23:1-4 lapho
uDavide ethi:
UJehova ungumalusi wami, angiyikuswela.
Uyangilalisa emadlelweni aluhlaza;
Uyangiyisa ngasemanzini okuphumula.
Ubuyisa umphefumulo wami;
Uyangihola ezindleleni zokulunga
ngenxa yegama lakhe.
Noma ngihamba esigodini sethunzi lokufa,
angesabi okubi, ngokuba wena unami,
intonga yakho nodondolo lwakho ziyangiduduza.
Lokhu kuphindwe kunanelwe ivangeli likaMphostoli uJohane, 10:11 lapho
ethi:
Ngingumalusi omuhle.
Umalusi omuhle
udela ukuphila kwakhe ngenxa yezimvu.
3
Imfuyo-ke ingezinye zezidalwa ezidingwa ukunakekelwa lapha emhlabeni.
Indoda lapha kwelikaMthaniya iyindoda ngoba inemfuyo eningi esibayeni.
Umcebo wendoda kwelengabade ulinganiswa ngemfuyo enayo ikakhulukazi
izinkomo.
UCope, (1968:19) ubeka kanje ngalokhu:
The position of the cattle-fold in the centre of
the Zulu kraal symbolizes the paramount
importance of cattle in Zulu life. References
to cattle pervade the praise-poems, and the
concord zi, in the absence of a specific
subject or object, refers to cattle (izinkomo).
The language contains literally hundreds of
terms for cattle, distinguishing them minutely
as to horns, colourings, and markings. Cattle
have praise-names, and the owner of a
favourite or beautiful beast may compose and
recite praises in its honour. Wealth is
counted in terms of cattle, which constitute
the basis of the ceremony. They have legal
value in marriage, for it is only the transfer of
cattle according to the lobola custom that
legalizes a marriage and legitimizes its issue.
U-Odoli, (1999:28) ushayelela isipikili lapho ethi:
To the traditional Zulu, cattle are his pride
and joy and also symbols of wealth. The
greater the number of beasts a man
possesses, the wealthier he is. Cattle are
also important sacrifice animals used to
worship God and petition the ancestors to
play their mediating roles.
UDonda, (1997:1) naye usika elijikayo ngokubaluleka kwenkomo lapho aze
aveze khona ukuthi inkomo ayibalulekile kwaZulu kuphela kepha i-Afrika
yonkana:
Abantu base-Afrika bakholwa wukuthi
umnotho wempela yinkomo. Amasiko onke
ase-Afrika anesizinda esisodwa vo,
inkomo.
4
UMakhambeni, (1985:1) naye ushayela isipikili ngokubaluleka kwemfuyo eAfrika yonkana lapho ethi:
Isizwe samaMasayi sizinze laphaya esigodini
iRift Valley, eMpumalanga ne-Afrika.
Sekuyiminyakanyaka silokhu sikule ndawo,
siphila impilo yonozulazulane ngenxa
yemfuyo yaso.
Imfuyo lena, izinkomo
nezimbuzi, iyisisekelo sempilo yawo
amaMasayi.
Kuyadabukisa ukubona ukuthi esikhathini sanamuhla isiko lokufuya kwezinye
izindawo selithanda ukufadabala.
Isizathu salokho ukuthi selithanda
ukwenganyelwa wusikompilo lwaseNtshonalanga lapho indoda ibonakala
ubudoda bayo ngamasenti ewathukuse ebhange.
Lokhu kufakazelwa uMsimang, (1975:36) lapho ethi:
Namhlanje
abanumzane
bakithi
sebehlonishwa ngokuba kwaziwe ukuthi
banezimali ezilondolozwe emabhange, noma
kumbe bafundisiwe, noma-ke banezitolo
neminye imisebenzi enjalo.
KwaZulu
kusadliwa ngoludala kwakungekho konke
lokho.
Umnumzane
obesatshwa,
ekhulekelwa, yilowo kuphela obenesibaya
esibonakalayo.
Lo mbono uphinde wesekwe uKhumalo, (1994:72) lapho ethi:
Iqholo lendoda nendoda lisemfuyweni yayo
ngoba yiyona eyishoyo ngisho yona ingakathi
vu ngomlomo wayo. Abanye bangakuchitha
namanzi lokhu okungenhla ngoba bazi ukuthi
kwakuyinto nenkolelo yakudala leyo.
Bangakusho lokho bekushiso ukuthi bona
sebafuyela emaphaketheni nasemabhange.
Sebakholelwa
ukweluselwa
izinkomo
nezimbuzi zabo, zithi uma zizala zibazalele
bobabili, umfuyi nomalusi.
Indoda
eseyindoda yazi ukuthi ubuhle bendoda
zinkomo zayo.
Iyakwazi futhi iyayazi
5
imfuyo yayo ngezikhathi zonke.
yona mathupha imfuyo yayo.
Noma
lolu
khondolo
Izalusela
lwaseNtshonalanga
seluthanda
ukudlondlobala
kuyancomeka ukuthi abantu bengabade basanamathele esikweni labo
lokufuya.
Abafuni nangengozi ukuba usikompilo lwaseNtshonalanga
lubagobe uphondo. Okungenani basebenzisa usikompilo lwaseNtshonalanga
ukuthi uma sebegqibile bathenge ngawo lawo masenti imfuyo.
UNyembezi, (1994:38) uyakuveza lokhu lapho eveza khona uNonkosi
noQwabe bephikisana ngemfundo kanje:
Kwase kufike leso sikhathi-ke lapho umuntu
uma efisa ukukhuluma nomhlobo wakhe
okude, adimede ahlale phansi athathe usiba
lwakhe alobe.
Abazali bakaVusumuzi
babeyazisa kakhulu imfundo. Noma bexoxa
nawomakhelwane, babengakufihli ukuthi
bona injongo yabo ukuba umntwana wabo
angene
esikoleni,
afunde
konke
anokukufunda.
“Suka lapha Qwabe, uthi uzofundisa
umntwana, umfundisani? Uzovuma ukuba
ahambe ayoluthwa ngabeLungu?”
“Chabo Nonkosi akunjalo. Ngiyabona nami
ukuthi
imfundo
ayikagxili
kakhulu
ezinhliziyweni zethu.
Kodwa ngibona
kufanelekile ukuba nathi sizame ukuthola
lobubuhlakani bezazi ezimhlophe.”
“Abukho yini obakithi ubuhlakani? Thina
asikwelaphi
yini
ukufa
kwelapheke?
Wakhulumisa okwengane nje Qwabe.”
“Musa ukungithatha ngewala Xaba. Angisho
nami ukuthi akukho kuhlakanipha kithi.
Kodwa ngithi siphi isiphosiso uma sizama
ukuncela nasekuhlakanipheni kwezizwe
ezinye na? Kukhona abakwaziyo esingakwazi
okungasisiza kakhulu uma nathi sikwazi.
Owami umntwana ngeke ahlale angayi
esikoleni.”
6
Ukwelusa lokhu nakho kunamazinga akhona ahambisana nokujula komqondo
womfana. Lokhu kufana ncamashi nesikole.
UJobe, (2006) uphawula kanje ngalokhu:
Ukwelusa isikole sethu thina maZulu.
Umfana nomfana ulusa imfuyo elingana
neminyaka yakhe ukuze ingamehluli.
Nasesikoleni sakobelungu ibanga nebanga
lihambisana neminyaka yomntwana.
Umfana akathi eqala ukwelusa agagamele ayolusa izinkomo kepha uqala
phansi acathule aluse izinkukhu, akhuphuke njalo eze ezimbuzini, alandelise
ngamathole aze afike emphelandaba lapho eselusa izinkomo nalapho eseqala
ukwelusa endle. Kukulesi sikhungo-ke lapho umfana ethola khona uqeqesho
olunzulu.
1.2
Inhloso yocwaningo
Lolu cwaningo luhlose ukuveza ukubaluleka kokwelusa esizweni
sikaMalandela.
Kuhloswe ukuveza ukwelusa njengesikhungo esibalulekile soqeqesho
kwelakithi kwaMthaniya.
Luhlose ukuveza ubuntu, inhlonipho, ukuzwana nobuchwepheshe
obutholakala ekwaluseni.
Ukubaluleka kwemfuyo kusukela phansi
ezinkukhwini kuze kuyophuma phezulu ezinkomeni kungenye
yezinhloso zocwaningo.
Kuhloswe ukuveza ukubaluleka kokuba ngaphansi kweso lomuntu
othize kwazo zonke izidalwa ezingaphansi komthunzi welanga.
Kuhloswe ukuqwashisa ngobungozi obukhona ngokushabalala kwaleli
siko lokwelusa lisibekelwa usikompilo lwaseNtshonalanga.
Luhlose ukulondoloza amagama esiZulu, izaga nezisho osekuthanda
ukushabalala
ngenxa
lwaseNtshonalanga.
7
yokwenganyelwa
usikompilo
Luhlose nokuveza iqhaza elibanjwa ukwelusa ekuthuthukiseni ulimi
lwakithi lwengabade.
1.3
Intshisekelo yocwaningo
Intshisekelo yocwaningo isuswe ukubona indlela eselithanda ukushabalala
ngayo leli siko lokwelusa.
lokuziphatha
kwabafana
Iphinde yasuswa ukubona ukwehla kwezinga
esizweni
sakithi.
Ukuphela
kwezindawo
ezinamadlelo amahle esikhathini samanje eqedwa uHulumeni osezintanjeni
ngokwakha izindlu nakho kuvuse uhlevane. Ukushabalala kolwazi lwemithi,
imibala
yezinkomo, izinhlobonhlobo zezinkomo
nezifo eziphathelene
nemfuyo nakho kususe intshisekelo.
1.4
Imidiyo yocwaningo
Lolu cwaningo luzoqala phansi ezingxabeni lubheke ukubaluleka kwemfuyo
kwelikaPhunga noMageba, lunyuke njalo lubheke izigaba zokwelusa.
Luzomthatha umfana esabhibhidla elusa izinkukhu, lukhuphuke naye njalo
lapho eselusa izimbuzi nezimvu.
Luzophotha njalo lwenyuka naye lapho
esengumkhapheyana eselusa imivemve, amankonyane, amathole kanye
namaguqa
luze
lumkhiphe
phezulu
lapho
umfana
esekhulakhulile,
eseyibhungu esesesikhungweni sokugcina lapho eselusa izinkomo, esenga,
edibha, ehlinza, ehlahla, osa, elima, evuna, ebumba, ezingela, ecupha,
nokunye.
Imfundiso nolwazi olutholakala ekwaluseni njengokwazi ukubona isimo
sezulu, ulwazi lwemithi nolwezilwane, ulwazi lwamakhambi, ulwazi
lokweshela kanye nolokufunda inhlonipho konke lokhu kuzofakelwa izibuko
ngenhloso yokwakha isakhamuzi esiqotho, esithembekile nesisebenza
ngokuzikhandla.
Imidlalo etholakala ekwaluseni nayo izobhekwa ngelibanzi. Imidlalo efana
nokungcweka,
ukuqhathana,
nokuqwagela kuzobhekwa.
ukudla
iphaphu
nobhedu,
ukuzingela
Imidlalo yasemanzini nayo angeke yabukelwa
8
phansi. Leyo midlalo imidlalo efana nokubhukuda, ukushaya intiki, umdlalo
wezingwenya kanye nokushaya idadamu neminye.
1.5
Indlela yokuqhuba ucwaningo
1.5.1 Ucwaningo luzosebenzisa imithombo yolwazi netholakala emitatsheni
yezincwadi.
1.5.2 Ukufakana imilomo noSolwazi asebeminkantshubomvu kanye nongoti
abasadla amabele nakho kuzosetshenziswa njengenye yezindlela zokuqhuba
ucwaningo.
1.5.3 Kuyovakashelwa abafana emadlelweni ngenhloso yokuzibonela nokuzwa
kubona abanikazi bendaba ngemikhutshana eyenziwa khona ekwaluseni.
1.5.4 Imibono yongoti emabhukwini okuzuza iziqu kanye nezihlaziyo ngenhloso
yokuzuza okunzulu ngalesi sihloko izocutshungulwa.
1.5.5 Kuzoboniswana nezingwevu nezimpunga ezedlula kuleli siko ngenhloso
yokwethekela nokuzwa uvo lwabo ngaso sonke isimo sokukhula nokuziphatha
kwabafana izolo nanamuhla ngenhloso yokwakha isisekelo esinqala
sangomuso.
1.6
Imibono yongoti
Kuyethusa ukuthola ukuthi sengathi ongoti bathande ukuba madolo nzima
ukwenza
ucwaningo
ngalesi
sihloko.
Sengathi
impela
bathande
ukusishalazela ngoba mincane imisebenzi ebhalwe ngaso.
UMsimang, (1975:150) uyenaba ngokubaluleka kwemfuyo kwelikaMthaniya.
Ubuye aqoqe ulwazi olutholwa abafana ekwaluseni aludidiyele alufake
ezibayeni ezintathu.
Isibaya sokuqala yilapho abafana befunda khona
ngokunakekelwa kwemfuyo njengolwazi lotshani obuhle nobunomsoco, izifo
eziphatha imfuyo nokunye.
Esesibili yilapho abafana befunda indlela
yokuziphatha belungiselela ingomuso.
Kulesi sibaya bafunda inhlonipho
nokwazi umthetho nokuhlonipha abesifazane.
befunda ulwazi ngemvelo.
Isibaya sokugcina yilapho
Lapha bafunda ngemimoya eletha imvula,
9
izihlahla,
izinhlobonhlobo
zezilwane.
Bazi
kamhlophe
okudliwayo
nokungadliwa.
UMkhize, (2001) ohlelweni oluthi 50/50 lomhla ziyi- 8 kuNtulikazi 2001
wazama
ukuveza
isithombe
ngenjula
“Ukwelusa – A herdboy‟s duty.”
yokwelusa
esihlokweni
esithi:
Noma-ke wayekha phezulu kodwa
umcwaningi ucabanga ukuthi wayexinwe isikhathi lapho ethi:
Ukwelusa is more than just herding the cattle.
There are so many things that you learn out
there. It is a form of education and the
hardships that you come across while you are
out there in the veld prepares you and makes
you strong, preparing you for manhood.
Uphinde akuveze ukubaluleka kokwelusa lapho eveza khona abadala
bephawula uma umuntu enza okuphambene kanje:
In Zulu culture, let‟s say you are given a task
and you do it the wrong way. The older men
will come and say: “Were you never a
herdboy?”
UMkhize, (2001) uyayiveza eminye imidlalo
etholakala ekwaluseni
njengokuqhathwa noma-ke ekha phezulu.
UDonda, (1997:9) usika elijikayo lapho eveza ukubaluleka kokwelusa lapho
echaza ukwelusa kanje:
Kusuke kwelusiwe lapho abafana befunda
khona imikhuba ebalulekile yesizwe.
Kufundwa ukuhlonipha izingqwele. Zike
zibathume ukuyoqwagela bangathi vu, futhi
bangasho emakhaya. Kukule ndawo lapho
befunda
khona
ukuhlaba
insema
ngezinkande. Basuke bevivinywa ukuze babe
yizingwazi zesizwe. Bafundiswa ukushaya
induku uma beqhathwa ukuze bakwazi
ukubekezelela ubuhlungu bempilo uma
sebekhulile, bakwazi futhi ukulwela inkosi
yabo.
Kufuneka
abantu
abanesibindi
10
abangahlehli nakanci. Kusendle lapha
kufundwa khona amagama ezilwane kanye
nemithi yasendle. Abanye babegcina
bengamaphisi okuyinto edingekayo eqhaweni
lesizwe.
Isilo
uShaka,
uCetshwayo,
abantwana uShingane kanye noDabulamanzi
babengamakhulu
amaphisi.
Yikho-ke
babengamaqhawe anuka igazi labafo
nangamakhala.
Ukuphunyuka
kwabo
emabhubesini
nakwezinye
izilwane
eziyingozi, kwabanika umqhanagu kanye
nosikisiki
lwempi.
Ulwazi
lwemithi
eyayibenza bangashaywa nxa izinkomo
zonile kwakugcina kubenze ezinkulu
izinyanga ezingaze zigcine zihole izinkomo.
1.7
Abazosizakala ngocwaningo
Baningi abantu nemikhakha ezosizakala ngalolu cwaningo. Abafana abahlala
ezindaweni lapho leli siko selithanda ukufadabala khona bazovukwa ugqozi
sebebona ukubaluleka kwaleli siko ezimpilweni zabo.
Abanumzane asebethanda ukubukela phansi isiko lokufuya sebethathwe
usikompilo
lwaseNtshonalanga
sanamuhla
nje
lona
njengomuntu
kumfelandawonye
emabhange
olubuka
okufanele
bazovuka
umnumzane
agqibisise
bazithathe
esikhathini
openi
bakhe
sebebona
ukuthi
bayanhlanhlatha.
Amakhosi nezinduna akhele leli elikaMthaniya azovuseleleka alidlulisele leli
vangeli ezizweni zabo esebona ngamanye amehlo ukubaluleka kwaleli siko.
Akuzukugcina
kubaholi
bendabuko
abakhele
leli
lengabade
kepha
kungasizakala nabakwezinye izizwe sebethekela imiphumela emihle yaleli
siko.
UMnyango WeZolimo NamaHlathi nawo uzosizakala ngokubona kabusha
ukubaluleka kokufuya ngaphandle kokucisha indlala nokunyusa umnotho
kepha neqhaza elingaphandle kwalokho. UMnyango WezoBuciko, Amasiko
NokuVakasha uzohlomula ngoba okuningi okulapha kuthinta wona ngqo
ngokobuciko, amasiko nezokuvakasha okuthokozelwa yizivakashi.
11
UMnyango WezeMfundo NamaSiko uzoluthokozela lolu cwaningo ngoba
usuzobona ukuthi iningi imfundiso nobuchwepheshe obutholakala ekwaluseni.
Uzothola
ukuthi
nangokwengqondo.
lolu
qeqesho
lukhulisa
umfana
ngokomzimba
Bazothokoza ukuthola ukuthi amasiko amaningi
kuyaxoxwa ngawo ekwaluseni aphinde agcinwe njengesiko lokuhlonipha
nesiko lokuqhathula.
1.8
Uhla lwezahluko
Isahluko sokuqala - Isethulo socwaningo.
Isahluko sesibili - Ukubaluleka kwemfuyo.
Isahluko sesithathu - Amazinga okwelusa.
Isahluko sesine - Imfundiso nolwazi olutholakala ekwaluseni.
Isahluko sesihlanu - Imidlalo etholakala ekwaluseni.
Isahluko sesithupha – Isihlaziyo, izincomo nesiphetho.
1.9
Isiphetho
Akekho ongama ngentaba athi akasiboni isidingo salolu cwaningo ngoba
lubaluleke ngendlela engechazwe ukuveza ingonyuluka etholakala ekwaluseni
nokwenekela izwe ukuthi ukwelusa lokhu akukhona ukukhalima izinkomo
kepha kuyisikhungo lapho abafana beqeqeshwa khona emikhakheni eminingi
yempilo. Ulimi nalo ngabe alunothile ngokwanele ukuba imfuyo ayikho.
12
ISAHLUKO SESIBILI
2.0
UKUBALULEKA KWEMFUYO
2.1
Isingeniso
Kuliqiniso elingephikwe ukuthi umhlaba ngabe awubukeki kahle ukuba
uMlenzemunye akazange abone isidingo sokuwuhlobisa ngokuthile.
Uke
ucabange ukuthi ngabe unjani umhlaba ngaphandle kwezihlahla nezilwane?
Yingalesi sizathu esenza oPhezukonke abone isidingo sokuba awuhlobise
ngezihlahla nangemfuyo.
Lokhu kufakazelwa uLamula, (1963:117) lapho ethi:
Kusobala ukuba uMvelinqangi wawakha
umhlaba wawulungisela izinto ezithile
nezithile, ezifuywayo nezinjani, ukuba
zifuywe ngezindawo ngezindawo.
Uma
umuntu efika endaweni ethile, ufumana
izilwane nemithi, nezinyoni ezehlukeneyo.
Namuhla
sivama
ukubona
izilwane,
njengezinkomo,
amahhashi,
izimbuzi,
izimvu, izinja, amakati nokunye.
UKhumalo, (1997:72) ushaya icilongo elifanayo neloGcumisa noMthiyane
aphinde agxile lapho ethi:
Igama elithi imfuyo uma ledlulile nje
emadlebeni, umuntu uyaye athathe ngokuthi
kuqondwe lezo zilwane ezifuywe ekhaya
kuphela. Libukeka lenebe kakhulu kunalokho
leli gama. Umazihlonza uqagula ukuthi
yonke imfuyo ingeYakhe. Esezulwini uma
ikhona, esemkhathini, esemhlabeni phansi
nesemanzini ngaphansi komhlaba ingeYakhe.
Ingani ngisho abafuyi abafuye emhlabeni
bayizimvu Zakhe.
Iqholo lendoda nendoda lisemfuyweni yayo
ngoba yiyona eyishoyo ngisho yona ingakathi
vu ngomlomo wayo. Abanye bangakuchitha
13
namanzi lokhu okungenhla ngoba bazi ukuthi
kwakuyinto nenkolelo yakudala leyo.
Bangakusho lokho bekushiso ukuthi bona
sebafuyela emaphaketheni nasemabhange.
Sebakholelwa
ukweluselwa
izinkomo
nezimbuzi zabo, zithi uma zizala zibazalele
bobabili, umfuyi nomalusi.
Indoda
eseyindoda yazi ukuthi ubuhle bendoda
zinkomo zayo.
Iyakwazi futhi iyayazi
imfuyo yayo ngezikhathi zonke. Izalusela
yona mathupha imfuyo yayo.
UXulu, (nd:6) naye uhaya ingoma efanayo lapho echaza umfo kaMahlase
kanje:
UMahlase
wayehlonipheke
kakhulu
eNkandla.
Wayenezinkomo
eziningi.
Abanumzane babemhlonipha kakhulu.
UPaton, (1948:112) uyakweseka lokhu lapho echaza ubuhle bendalo
budidiyelwe nezilwane nezinyoni kanje:
There is a lovely road that runs from Ixopo
into the hills. These hills are grass-covered
and rolling, and they are lovely beyond any
singing of it. The road climbs seven miles
into them, to Carisbrooke; and from there, if
there is no mist, you look down on one of the
fairest valleys of Africa. About you there is
grass and bracken, and the forlorn crying of
the titihoya, one of the birds of the veld.
Below you is the valley of the Umzimkulu,
on its journey from the Drakensberg to the
sea; and beyond and behind the river, great
hill after hill; and beyond and behind them,
the mountains of Ingeli and East Griqualand.
The grass is rich and matted, you cannot see
the soil. It holds the rain and the mist, and
they seep into the ground, feeding the streams
in every kloof. It is well tended, and not too
many cattle feed upon it, and not too many
fires burn it, laying bare the soil.
Up here on the tops is a small and lovely
valley, between two hills that shelter it.
14
There is a house there, and flat ploughed
fields; they will tell you that it is one of the
finest farms of this countryside. It is called
High Place, the farm and dwelling place of
James Jarvis, Esquire, and it stands high
above Ndotsheni, and the great valley of the
UMzimkulu.
UZama, (1967:3) ushayela isipikili lapho ethi:
Hhayi-ke
kulokho
kuthule
kwethu
nokwendalo
eyayisizungezile
kulowo
mthunzi,
kwakudamane
kuzwakala
ukuhlabelela kwemizwilili, ophezukomkhono
namanqomfi ehlungwini elingezansi komuzi
wakithi. Konke lokhu ngakunaka maqede
ngababaza
ubukhulu
bukaMvelinqangi
ngokudala indalo yezinhlobonhlobo umuntu
angeke ayibeka isici.
Imfuyo nemfuyo ineqhaza elibalulekile elibambayo emphakathini.
Iqhaza
elibanjwa umangobe, inkukhu, imbuzi, imvu, ukotshi kuze kuyoshaya phezulu
enkomeni umuntu engelibukele phansi.
KwelikaMthaniya umnumzane
ungumnumzane ngoba enochibidolo lwemfuyo.
Lokhu kufakazelwa uGcumisa noMthiyane,
(1992:49) ngokubaluleka
kwemfuyo:
Endulo
izwe
lisabusa
ayikho
into
eyayibaluleke ukwedlula imfuyo kumuntu
wakwaZulu.
Imfuyo eningi okungaba
nguchibidolo lwezinkomo olubulala inyoka,
umhlambi wezimbuzi noma wezimvu.
Ngokubaluleka
kwayo
yayingalingani.
Ukushiyana kwayo ngokubaluleka kwakuya
ngemisebenzi
yayo.
Ubunumzane
bebubonakala ngemfuyo kanye nezidingo
ezifezwayo ngayo.
Yayikhomba ukudla
kusale komnumzane kungafani nanamuhla
lapho ukuhlonishwa sekuya ngezikhundla,
imfundo nemali okucatshangwa ukuthi unayo
emabhange.
Izinkomo
zazibaluleke
ukwedlula konke.
15
Ngenxa yeqhaza elikhulu elibanjwa imvelo nemfuyo ezimpilweni zethu
yingakho abadala beqikelela ukuthi baxhumanise abantwana besebancane
nakho ukuze inkonyane ingethuki isisinga uma sebekhulile.
UMagubane, (1998:45) uhamba ezinyaweni ezifanayo lapho ebeka kanje:
A clear distinction was made on the basis of
sex, age, and ranks. The young boys were
responsible for taking the cattle out into the
veld to graze, the girls, either on their own or
with their mothers, went to the river to fetch
water. This Zulu children were exposed to
nature at the early ages inculcating a deep,
lasting understanding and empathy for the
environment in which they lived.
2.2
Ukubaluleka kwezinkukhu
Inkukhu iyinyoni yasekhaya ngoba yisona silwane esincane kwezindizayo
esifuywayo. Yize likhona idada kodwa alithokozelwa njengenkukhu.
UCele, (2006) ubeka kanje ngedada:
Idada linyamanambana lapha kwelakithi
kwaMthaniya. Akekho umZulu onogqozi
lokufuya lolu hlobo lwenyoni ngoba
nenyama yalo ithanda ukungashayi khona.
Noma kunjalo kwaboMdabu baseNdiya
aliconsi phansi. Balisebenzisa ngisho benza
imisebenzi yamasiko abo.
Inkukhu ibalulekile futhi iligugu elikhulu kwaZulu. Umuzi usuke ungemuzi
ngaphandle kwayo.
Lokhu kufakazelwa uMsimang, (1975:46) lapho ethi:
Uma ngishiya izinkukhu ngabe ngenza
iphutha elikhulu kabi. Ingani ngisho
16
nanamuhla lokhu izinkukhu
Endulo nakhona manje.
ziseligugu!
Izinkukhu nazo zehlukene izigaba ezithile uma kubhekwa ukukhula kwazo.
Emva kokuzalela amaqanda, isikhukukazi siyawafukamela.
Ukufukamela
lokhu yilapho isikhukukazi simboza khona amaqanda aso ngaphansi kwaso.
Isizathu salokho ukuthi senzela ukuthi afudumale ukuze imbewu ephakathi
eqandeni ikwazi ukukhula kahle, kuphume amachwane amahle.
Okwesibili siwambozela ukuthi avikeleke ezilwaneni eziwadlayo njengenja,
amagwababa nochakide. Inja edla amaqanda ayithandeki nangengozi.
Kweminye imizi inja egile lowo mhlolo ishoba lilala amazolo.
UMakhaye, (2006) uphawula kanje ngenkukhu:
Isikhukukazi esingawanakekeli ngokuthi
singawafukameli amaqanda asithandeki.
Leso sikhukukazi sifanele into eyodwa vo,
leyo
eyokungena
ebhodweni
ngoba
siyisilahlwanaboya futhi asiyandisi imfuyo
ekhaya.
Uma isikhukukazi sigile leli lumbo, amaqanda aso aba ukudla kwezilwane.
Uma isichamsele inkukhu kuphuma amachwane. Ayakhula abe amatshwele,
engagcini lapho, elensikazi likhula libe umvimbazana lapho seliqala
ukuxoshwa bese liqala ukukekela. Elesilisa libe ichogo noma ichogwana bese
liqala ukufunda ukukikiliga nokuxoshaxosha. Uma sekukhule ngokwanele
eleduna liba iqhude, elesifazane libe isikhukukazi.
Izinkukhu lezi zithandelwa inyama yazo.
benkukhu ngoba yehla esiphundu.
yisisulu sabafana uma kuqwagelwa.
ibilisiwe.
17
Akekho ongabazi ubumnandi
Yingalesi sizathu esadala ukuba ibe
Inkukhu imnandi yosiwe, imnandi
Ubumnandi bayo bufakazelwa uMsimang, (1975:46) lapho ethi:
Akugcini lapho, inyama yenkukhu imnandi
kangangoba ngeke usinike esingaboni.
Uma umuntu ethatha uhambo, inkukhu ingumphako osheshayo. Khona
kuthiwa isiqosheme kuvele kuconse amathe sengathi ungabhonyula umlenze
noma uhlephule iphiko. Uma nifikelwe isihambi ekhaya ningazelele, omama
basizwa yiyo ngoba iyashesha ukuvuthwa futhi iyazoyiza.
UXulu, (2006) uphawula kanje ngalokhu:
Kuyisibusiso ukuba nesihambi ekhaya
ngakho uma sesifikile siphathwa ngezandla
ezimhlophe. Inkolelo ukuthi ngabe kudalwe
yini siyeke yonke imizi sikhethe owalapha
ekhaya. Lokhu kubukwa njengesibusiso
esivela ezinyanyeni, ngakho isikhukukazi
esinamaqanda esiswini besiyini.
Noma sesihamba akulicala ukusinika enye inkukhu kanye nojeqe sizohamba
sithiba umashayandawonye ngendlela.
Kuyadabukisa
nokho
ukubona
ukuthi
usikompilo
lwaseNtshonalanga
seluthanda ukwehlisa isithunzi sezinkukhu ngokwenza uhlobo oluthile
ngemishini, olamthuthu phela. Inyama yawo ayinambitheki njengeyasekhaya.
Uma libalele kakhulu ilanga, lolu hlobo lwezinkukhu luyaqhuma, lufe.
Inyama yazo ize inambitheke kahle uma abaniniyo sebeyifake izithako zabo
kanti lena eyomdabu imnandi ingenalutho. Uzwa kahle uma udla inqondo
lenkukhu yasekhaya kuthi shaya umlozi ngenxa yobumnandi kanti lena
yomshini amanqondo acishe aphelele emanzini ngenkathi iqhuthwa ngenxa
yokushisa.
Ngenxa yobumnandi benkukhu yasekhaya abaseNtshonalanga
sebaze bayivuma induku ngokuthi babone isidingo sokuthi bayithengise
emgwaqeni.
18
Yingakho sekwaba khona izitolo ezifana noNdosi (Nandos), oKhentane
(Kentucky), izingonyama ezilambile (Hungry Lion) nezinye.
UMakhaye, (2006) uphawula kanje ngalezi zitolo:
Noma
abaseNtshonalanga
bengafaka
nhloboni yezithako ezinkukwini zabo
zokuzakhela kepha ngeke balibone elidlalayo
kulena yakithi yomdabu ngoba yona ayidingi
zithako kepha inezayo zendabuko.
Usuke ungakabuzwa ubumnandi benkukhu uma ungakawuphuzi umhluzi
wayo. Uwulozolo uma usuwehla emphinjeni. Ngaphandle kobumnandi bawo,
umhluzi lona uyasiza uma umuntu elimele enesilonda esikhulu. Imihlatshelo
eminingi ixutshwa nomhluzi wenkukhu ukuze ingene kalula egazini futhi
usheshe usebenze.
Omunye umsebenzi omkhulu wezinkukhu yilowo wokuhlaba umkhosi uma
sekuzokusa, ikakhulukazi amaqhude bese zinanela nezikhukukazi.
Lokhu kufakazelwa uZama, (1967:8) lapho eveza uDlovunga umfo kaGazi
elele engalele ejahe ukuya komkhulu ukuyobuthwa kanje:
Dukuduku kwakikiliga iqhude lakithi
elalihlala esihlahleni buqamamana ngemuva
kwelawu lethu. Ukukhala kwalelo qhude
kwase kuyisibonakaliso kimi sokuthi kwase
kusa. Ukuze ngibone noma kwakuzokusa
libalele noma qha, ngaphenduka ngalala
ngohlangothi
lwangakwesokunxele,
ngaphonsa amehlo esikhaleni esasiphezulu
kwesivalo.
Nembala
ngasibona
isibhakabhaka sicwebile ngaseMpumalanga.
Izinkukhu zikhala kathathu anduba kuse.
Ezokuqala zikhala ngehora
lesithathu entathakusa, ezesibili ngehora lesine, ezesithathu ngehora lesihlanu.
Kusukela ngehora lesihlanu zisuke sezehla emthini. Ingakafiki impucuko
yaseNtshonalanga
kwelikaMthaniya,
19
lena
yamawashi
akhalayo
nomakhalekhukhwini abakhalayo noThawunihholo isizwe sasethembele
kuzona izinkukhu.
UMsimang, (1975:90) uyakweseka lokhu lapho ephawula kanje:
Ngokuphuma kwenkanyezi enkulu okuthiwa
yindonsa kuzothi ngo-“3a.m.” bazi ukuthi
sekuyintathakusa, ofuna ukuvukela ngoba
enolwendo azoluhamba, usengavuka, babona
ngokuphuma kwekhwezi, bezwa futhi
ukukhala kwezinkukhu kokuqala.
Ekukhaleni kwezinkukhu zesibili, sekungu-4
emawashini, bona babebheka esibayeni,
bafice ukuthi izimpondo zawoSohlanti,
oMabhengwana,
noSiyecaleni
seziyabonakala noma imibala yezinkomo
yona
ingakabonakali,
sebezothi-ke
kumpondozankomo.
Ngesikhathi sika-5
sekukhala
izinkukhu
zokugcina,
sekuzontwela ezansi kushone ikhwezi bese
zehla izinkukhu. Emva kwalokho liyaphuma
ilanga, ngesilungu u-6.
Kuzothi ngo-7
kuphume izinkomo, okhokho bebethi into
eyenzeke ngo-7, yenzeke ziphuma inhlazane.
Kukhona-ke abathanda ukuwubukela phansi lo msebenzi ongaka owenziwa
izinkukhu. Izinkukhu zidela ubuthongo bazo bumnandi, zincamele ukuvusa
bona beshisa obudala futhi bethokomele.
Kukhona abathi akuyona into
yokwethenjwa ngoba azisinembi isikhathi futhi uma zithanda zivele zigweve
kungonakele lutho, zingakhali. Futhi zinjalo azinixwayisi uma zizogila lesi
siga.
USibiya, (1993:19) uyakufakazela lokhu lapho ethi:
Kuye kubengcono kakhulu uma inkinga
yokuthi ulinde kuze kuse kuqala ikuthole
unalo newashi. Kubalula ukuthi wazi ukuthi
singakanani isikhathi okusafanele usilinde
ngaphambi kokuba kuse. Umuntu osuke
esenkingeni yilona osuke elinde engenalo
newashi. Kuye kufanele alinde kuze kukhale
izinkukhu kuqala noma ede ephuma ebuka
20
phandle ukuthi kakukho mpawu yini
ezikhomba
ukuthi
kusele
isikhathi
esingakanani ngaphambi kokuthi kuse.
Kuyahlupha-ke
ukulinda
ukukhala
kwezinkuku. Kazisinembi isikhathi esishiwo
yizinkukhu. Uma ulinde ukuthi kuze kuse
kuqala ukuze uhambe uye ungakwazi ukuba
nesiqiniseka sokuthi singakanani ngempela
isikhathi okufanele usihlale usalindile. Into
ebuye ihluphe ngukuthi usuke ungazi ukuthi
lezi zinkukhu ezikhalayo ngezokuqala noma
ezesibili yini. Phela kuyefana nje ukukhala
kwezinkukhu zokuqala nezesibili.
Lo mbono uphinde usekwe iphephandaba Isolezwe langeSonto lomhlaka 25
kuNhlaba, 2008 ikhasi leshumi (10) lapho liveza khona iziphathimandla
zaseSwazini edolobheni iMbabane zihlongoza ukubuyisa umthetho omdala
wokuqeda amaqhude ngoba kuthiwa aphazamisa inhlalakahle yomphakathi
kanje:
Amaqhude asuse
laseSwazini.
umsindo
edolobheni
Iziphathimandla
zaseSwazini
sezishaye
umthetho ozovimbela ukuthi abantu bafuye
izinkukhu
ezingaphezu
kwezingu-12
edolobheni laseMbabane.
Lokhu kulandela izikhalo ezivela kubantu
abakhele idolobha abakhononda ngokuthi
ukukikiliga kwamaqhude phakathi kwamabili
kubaphazamisa ebuthongweni.
Okhulumela
uMasipala,
uMnumzane
Bongani Dlamini, uthe sebezophoqeka ukuthi
babuyele emthethweni wabo omdala wokuthi
abantu bafuye izikhukhukazi kuphela, hhayi
amaqhude
ngoba
izibani
zikagesi
ezisetshenziselwa ukuwagqugquzela ukuthi
akhwele ziyawadida akikilige ebusuku
ezitshela ukuthi sekuyasa.
UDlamini uthe uMkhandlu ukhathazekile
ukuthi idolobha seliphenduke ipulazi
21
“Ezigamekweni eziningi sithola ukuthi
amaqhude ayinkinga, agcina ephazamisa
inhlalakahle yezakhamizi,” kusho uDlamini.
Kuyathokozisa nokho ukuthi lo mthetho uhlongozwa kwelinye izwe hhayi
kwelikaPhunga noMageba ngoba thina asitolikelwa ngokubaluleka kweqhude,
ngoba awethu asashaya emhlolweni ngisho ngabe adle amavovo.
Noma kunjalo iqhaza elibanjwa izinkukhu lingebukelwe phansi ngenxa
yokulutheka impucuko yaseNtshonalanga. Ingani nasencwadini eyiNgcwele
iqhaza elibanjwa izinkukhu liyavezwa lapho uSimon kaPetro ephika iNkosi
uJesu. Iqhude yilona elisetshenziswa ukulinganisa isikhathi kulesi sigameko.
Lokhu kuvezwe encwadini kaMphostoli uMathewu 26 amavesi ama-34–35
kanye nama- 74-76 lapho ethi:
34. UJesu wathi kuye: Ngiqinisile ngithi
kuwe: Ngalobu busuku, lingakakhali iqhude,
uzakungiphika kathathu.
35. UPetru wayesethi kuye: Noma ngingaze
ngife nawe, angisoze ngakuphika. Basho
njalo nabafundi bonke.
74. Khona waqala ukuthuka nokufunga,
wathi: Angimazi lowo muntu. Masinyane
laselikhala iqhude.
75. UPetru wayesekhumbula izwi likaJesu
abelisho lokuthi: Iqhude lingakakhali,
uzakungiphika
kathathu.
Waphumela
phandle, wakhala ngomunyu.
UMfundisi uBhengu, (2006) uphawula kanje ngalokhu:
Ngokwemibhalo
eNgcwele
uJesu
wabethelwa ngehora lokuqala ekuseni ngoba
ngaleso sikhathi izinkukhu zokuqala ezweni
lamaJuda zazikhala ngehora lokuqala. Ezinye
zathekela lapho njengamaPhalestina kuze
kufike kwesakithi isizwe samaZulu.
22
Izinkukhu ziyasetshenziswa uma kwenziwa amasiko athile noma kuthethwa
idlozi.
Uma kukhishwa isinyama inkukhu emnyama iyasetshenziswa.
Iyabulawa igazi layo lithakwe nezintelezi ezithile bese egeza emanzini
agobhozayo ikakhulukazi olwandle.
UMyeza, (2006) uyakweseka lokhu lapho ethi:
Noma
inkukhu
ingabukeka
incane
kangakanani kepha ibambe elikhulu iqhaza
uma kwenziwa amasiko athize. Uma umuntu
kudingeka inkomo noma imbuzi engenayo,
uyashweleza, awenze ngazo izinkukhu aze
abe namandla.
Izinkukhu lezi zibambe elikhulu iqhaza ukunonophalisa ulimi lwakithi
lwesiZulu. Uma umuntu esephelelwe amazwi okuziphungela uma kade enze
okuphambene lapho kuthiwa: “Inkukhu inqunywe umlomo.”
Lokhu
kususelwa esigamekweni lapho inkukhu iyaye inqunywe umlomo ukuze
ingakwazi ukudla imbewu noma izitshalo emasimini ibe isinguthunguthu.
Uma umuntu esola ubungozi entweni ethile kuthiwa “Inkukhu iyawusola
umbila.”
UNyembezi, (1954:169) uyichaza kanje imvelaphi yalesi saga:
Inkukh‟ iyawusol‟ ummbila (The fowl
suspects the maize). To trap a fowl, one may
take a mealie grain and tie it with a string. If
the fowl eats such a grain, it is helpless
because it has no way of taking out the grain
from the crop. A fowl on seeing a grain tied
with a string, may look at it and decide,
perhaps, not to eat it. The string makes it
suspicious.
The saying is used when one suspects danger.
A variant of this proverb also with the same
origin is, Iyasol’ impangele (The guinea-fowl
is suspicious).
23
Uma umuntu enze into ewubuduphunga noma ehlale ethithiza, isiZulu siye
sithi kuye, “Kazehlanga zonke emthini” noma kuthiwe, “Zakhala kanye
zehla.” Lokhu kususelwa ekuziphatheni kwezinkukhu. Uma likhala iqhude
okokugcina zonke izinkukhu ziyehla emthini, ziqale ukuqhwandaqhwanda
ukudla ngoba zisuke zigcine ukudla ngayizolo. Lezo ezisalayo emthini zisuke
zikhombisa ukungabi nomqondo ophusile futhi akwejwayelekile ukubona
izinkukhu zikhala zibe zisesihlahleni emini.
UNyembezi, (1954:158) ubeka kanje ngalesi saga:
Zakhala kazehla (They [fowls] crowed but
did not come down). When the cocks crow at
dawn, the fowls generally come down shortly
after, and look for food. It would be an
unusual thing for fowls to go on crowing
when it is day, but remain perched.
The expression is used of a half-stupid
person.
Inkukhu inomkhutshana ewenzayo uma idla wokude isula umlomo wayo
enhlabathini. Obukayo ubona sengathi isiyenele kanti qha ushaye phansi.
Lesi senzo sezinkukhu sesaholela ekutheni nomuntu owenza imisebenzi emibi
kodwa ebe efihla kuthiwe: “Udla usulela phansi njengenkukhu.”
Inkukhu iyalunonophalisa ulimi lwakithi bheka ngoba uma umuntu esebenza
kanzima kepha inqubekela phambili ingabonakali kuye kuthiwe “Usebenzela
emuva njengenkukhu.”
Lokho kushiwo ngoba inkukhu iyaqhwisha ifuna
ukudla, iyakumba iphinde ikugqibe futhi ngenkathi iqhwishela emuva ithi
iqhubeka nokubheka ukudla.
Ziningi izaga ezifukula zikhuluphalise ulimi lwakithi kwaMthaniya. UmZulu
wempela akasho ukuthi uSibanibani akazwani noSibanibani kodwa uyaye athi
uSibanibani noSibanibani inkukhu nempaka. Uma umuntu kade ekhuluma
into engesilona iqiniso, esebuzwa ngoba sekukhona imithombo eyiqiniso,
eselokhu engingiza, engasaphumeli obala, isitha sisebenzisa yona inkukhu
kuthiwe “Inkukhu ibindwe isidwa.”
24
Kuyenzeka umuntu azigqaje ngokuthile kuze kube sengathi into ethile angeke
yenzeke ngaphandle kwakhe. Nakhona kulesi simo izinkukhu zibambe iqhaza
ngesaga esithi: “Nala kungekho qhude kuyasa.”
UNyembezi, (1954:57) usichaza kanje lesi simo sokukhuluma:
Nala kungekho qhude kuyasa (Even where
there is no cock day dawns).
There were no clocks in old Zulu society.
Even today many people still do without
them. Cocks were, therefore, and still are,
very useful in announcing the time of night.
The first crowing of the cocks announces the
small hours of the night. The second crowing
ushers in the dawn. It is not the crowing of
the cocks, however, which brings day. Thus
even where there are no cocks, day dawns.
This expression is used when a person
attempts to assert himself, as if without him
nothing would go on. A person may be
useful but not indispensable.
2.3
Ukubaluleka kwamakati
UMangobe ngelinye lamalungu aqavile enza isibaya semfuyo. Noma engaba
mncane kangakanani uMangobe kodwa likhona iqhaza alibambayo kulelo
khaya.
Kungabe siyini emagundaneni ngaphandle kwakhe? Umsebenzi
obaluleke kakhulu wekati yiwona owokuqapha amagundane. Ikati linekhono
elingandele muntu lelo lokucathamela isitha salo ngobunono lize lisibambe.
Isitha noma ukudla asizwa lutho sibona sesiphakathi emlonyeni wekati ngenxa
yobunono obuyisimangaliso ngenkathi ikati licathama.
Yingakho kwaze
kwavela nesimo sokukhuluma okuthi uma umuntu enze into ngokucophelela
kuthiwe uyenzise okobunono bekati.
25
UDube, (2006) uphawula kanje ngekati:
Uma ikati licathamela inyoni noma igundane
lisebenzisa amanzonzwane ukuze isitha
singazizwa izigi. Lokhu likwenza ngobunono
obuyisimangaliso. Yingakho kwaze kwavela
isisho esithi “Umuntu uyinono njengekati”
uma umuntu eyenza kahle into.
Ikati leli intandakubukwa ngoba alizwani nokungcola. Uma lithuke langcola
liyazesula ngobukhulu ubunono ngamathe.
Angiphathi-ke uma lithuke
lathelwa okusamanzi njengamazolo lisuke lifile. Kusuke kukubi uma ubona
ikati liphoseka emazolweni.
Lokhu kufakazelwa iphephandaba iCity Press lomhla zi-3 kuNcwaba 2006,
ikhasi lesi-7 lapho kuthiwa:
Mosime is a dog lover to the end. He doesn‟t
like cats much. “They are too secretive and
they like themselves too much,” he says.
Ngenxa yokuba ligcokama ikati kuthiwa ngumthini ngoba umthini isilwane
esihlala olwandle kepha esizithandayo futhi esihloniphayo. Angeke walibona
ikati lizikhulula uma uthuke walelamela liyagqiba lapho lenze khona
umonakalo.
Noma ngabe kuyisikhathi sokukhwelana angeke wawabona
eganga obala njengezinye izilwane ikakhulukazi izinja ozifica zibhuza emva
kwensikazi ezinye sezibomvu ukulwa.
Izilwane eziningi zidlela ogageni enyokeni, ngaphandle kwalo ikati. Inyoka
ayiliboni elidlalayo ekatini ngoba ikati liyibamba kanye ekhanda ngobunono,
liyishilinganise kube ukuphela kwayo njalo inyoka.
Lukhona uhlobo oludume kabi lwamakati. Lolu hlobo kuthiwa impaka. Lolu
hlobo ludume kakhulu ukuba nobudlelwane nabathanda ukuhambahamba.
26
UKrige, (1950:325) uyakufakazela lokhu lapho ethi:
More important than any other of these
animal familiars is, however, the impaka, a
wild cat, for it has power to bewitch various
animals, such as dogs, cattle and snakes, and
send them on a message of malice to those it
hates. Not all wild cats are familiars of
witches; the impaka for bewitching is as big
as a large cat, has a short tail, and lives in a
large pot in the kraal of its owner.
Sometimes an impaka is sent to clip some
hair of a sleeping person to give to a wizard
to use against him, and when anyone‟s fields
bear well, an umthakathi simply puts an
impaka in the lands and the crop is destroyed.
A female umthakathi very often employs an
impaka to bewitch women with whom she is
not on friendly terms. If she goes to their
village for any reason, such as for a beer
party, she will take her impaka with her,
hiding it under her clothes. Then she will
watch her chance to let it loose on the roof,
where she will leave it to do its work. During
the night she will send her husband to go and
watch, and when he sees the impaka coming
out of the house, he will seize it and take it
home.
Umuntu ofuye lolu hlobo lwekati umphakathi uyamexwaya ngoba lona alifani
nhlobo nekati elejwayelekile.
UKrige, (1950:325) uyakweseka lokhu lapho ethi:
So closely indeed is the impaka, or a tiger-cat
associated with wizards, that if a man is seen
feeding a tiger-cat his guilt is established, and
the appearance of one is a cause of universal
woe, for it shows that abathakathi are near.
To expel the animal and discover the wizard,
a diviner will immediately be employed, and
a sacrifice may even be offered. Isaacs tells
how “the head of a kraal killed a cow as a
sacrifice to the spirits to preserve his kraal,
having seen an impaka in the hut in the
27
night.” The skin of a wild cat is a very
powerful thakatha medicine for killing a
man.
Okunye okwenza uMangobe abenyamanambana yile nkolelo yokuthi
unezimpilo eziyisishiyagalolunye (9). Akekho umuntu ofisa ukufuya
umafavuke.
Lokhu kwesekelwa iphephandaba iCity Press lomhla zi-3 kuNcwaba 2006,
ikhasi 45 lapho lithi:
One of the myths about cats is that they have
nine lives, which makes people wary of them.
Abanye bathi linezimpilo eziyisikhombisa. Noma ngabe zingaki, inqobo nje
uma zingaphezu kweyodwa kulidalela isigcwagcwa ngoba kulibeka ingcabha
yokuthi kwakunhloboni yesilwane?
Okubuye kudide futhi wukuthi noma ungalishwiba ngesankahlu esinjani
ulibhekise phezulu kodwa uma seliwa alibhaklazeki phansi kepha lihlala
ngezinyawo.
UMakhaye, (2006) ubeka kanje ngalo mkhuba:
Imvamisa zonke izilwane ziwa zibheke
phezulu. Kuseyimpicabadala ukuthi lona
lehlelwa nhlanhla yini ukuthi lenganyelwe
yilo mthetho. Kodwa impendulo ilula, ukuthi
lihlobene nobuthakathi.
Ngenxa
yokundlondlobala
kwempucuko
yaseNtshonalanga
umsebenzi
omkhulu wamakati wokubamba amagundane usuthanda ukuphelelwa isikhathi
ngenxa yokubakhona koshevu bokubulala amagundane.
Noma kunjalo
abanye sebewafuyela ukuhlobisa nje ngawo amakati.
Kuyathokozisa ukubona isizwe sikaMthaniya sisabazisa omangobe noma
umsebenzi wabo usuthanda ukufekela.
28
Asikaze sicabange ukubasobozela
njengoba kwenza ezinye izizwe ezinjengabeSuthu. AbeSuthu abalibheki ikati,
inyama engaconsi phansi kubo.
Likhona neqhaza elibanjwa ikati ukunonophalisa ulimi lukaMageba. Ikati
akusona isilwane esithanda eduze nomlilo. Uma iziko lingasasetshenziswa
ngenxa yokusweleka kokuzophekwa, iziko ligcina selifana nezinye izindawo
ekhaya. Uma sekunjalo nekati usungathuka usulibona selibhabhabele eziko
esikhundleni sebhodwe ngoba phela kufudumele eziko.
Yingakho kwaze
kwavela isaga esithi “ikati lilele eziko.”
UNyembezi, (1954:114) uphawula kanje ngemvelaphi yalesi saga:
Ikati lilal’ eziko (The cat sleeps in the fireplace). Ordinarily a cat will not sleep on the
hearth. When it does so, that means that the
people have nothing to cook, and, therefore,
make no fire. The saying thus describes
people who are starving.
Uma abantu bengaboni ngaso linye, bengezwani ikati nalo liyambandakanywa
ezageni eziphathelene nalobo butha. Izaga ezithi “yikati negundane” noma
“yikati nenja” ziyasetshenziswa kulesi simo, kokubili inja negundane
akubhekani nekati. Uma igundane libona ikati lithi galo yephuka ngoba lazi
kamhlophe ukuthi lophelela esiswini. Nalo ikati uma libona inja lithi nyawo
zami ngibelethe. Kodwa kuyenzeka ikati liyemukele inselelo enjeni. Uma
isimo sinjalo ikati lilwela ukufa nokuphila inja igcine ijokole.
Ngenxa yenguquko esikhona emhlabeni esimweni samasiko nenhlalo usuthola
ukuthi kwezinye izindawo usuthola amakati nezinja sekungamathe nolimi
lokhu okufaka ingcindezi kulesi saga ukuthi sibukezwe.
Lokhu kufakazelwa iphephandaba iCity Press lomhla zi-3 kuNcwaba ikhasi
45, 2006 lapho libeka khona ngolimi lwasemzini kanje:
29
Despite a perception that dogs and cats fight,
Brooks and Lisa are close buddies and have
fun playing together.
Ngenxa yalobu bungani lezi zilwane seziqala nomkhuba ongakaze ubonwe
selokhu kwathi nhlo ezweni. Lowo mkhuba owokukhwelana.
Lo mhlola ufakazelwa iphephandaba iSunday Sun lomhla zi-19 kuNcwaba
ikhasi 23, 2006 lapho liveza khona lo mhlola owenzeke ezweni laseBrazil
kanje:
Scientists are buffled after a cat apparently
gave birth to pups in Brazil. Mimi‟s owner
says she got pregnant after mating with a
neighbours dog.
Cassia Oparecida de Souza from Passo
Fundo, says Mimi had a litter of six babies –
three cat-like and the rest looking like dogs.
Lo mkhuba usuphonsela inselelo nakubantu imbala ukuthi aboke bayeke
ukuthi behlale beyizitha beklwebhana kepha babuyisane ukuze izwe lakithi
likhule lidlondlobale.
Ulimi lwakithi kwaMthaniya lugcwele inhlonipho.
ukwenza kwaso kwehlukaniswa ngezigaba.
Yileso naleso sidalwa
Njengoba singasho ukuthi
umuntu uzele, sithi ubelethile, kanjalo nekati sithi lephukile.
UKhumalo, (2008) ubeke kanje ngalokhu:
Kuyadabukisa
ukubona
isizukulwane
sanamuhla sibonda ulimi usizwe sithi umuntu
uzele noma inja izele singasho ukuthi
inyelezele.
Ngisho bekala imihlandla
yezinkomo ubathole sebelalisa isandla
esikhundleni sokumisa. Laze lafa elihle
kakhulu!
Uma umuntu eyinono, iqhathanzipho uqobo lwalo, kuye kuthiwe ngesiZulu
“uyinono njengekati.” Isizathu salokho ukuthi umangobe lona uzithanda kuze
30
kweve.
Akezwani nokungcola. Yingakho njalo ehlala ezikhothakhotha
okuyiyona ndlela azigeza ngayo. Uma ethuke wangena emazolweni udinda
esikaNandi isililo.
Kodwa emuva kwemizuzwana uzomthola esome geqe
ngendlela azithanda ngayo.
UPriya Pitermbeer ephephandabeni iCity Press yomhla zi-3 kuNcwaba 2006,
ikhasi 45 lapho ebeka ngolimi lweNdlovukazi kanje:
Mosime is a dog lover to the end. He doesn‟t
like cats much. “They are too secretive and
they like themselves too much,” he says.
Yibo lobu bunono obulidalela isigcwagcwa ikati kwabanye abantu. Lokhu
kuphinde kuxake ngoba uma selingazithandi ikati bazolifanisa nengulube,
yona ezwana nokungcola. Akwaziwa ngempela okujabulisa umuntu njengoba
kungaziwa okwakhuluphalisa ingulube.
Esinye sezimo sokukhuluma esavela ngakho ukuqaphela ukuziphatha kwekati
isisho esithi “ukuhamba ubuswana bekati.” Lesi sisho sisetshenziswa
ukuchaza umuntu omane ahambe isinyelela engavalelisi kulabo ekade enabo.
UJobe, (2006) ubeka kanje ngalesi sisho:
Asikho isilwane esiyigcokama njengekati.
Yonke into ikati liyenza ngobunono
obumangalisayo. Yingakho noma lingasekho
eduze kwakho kungabilula ukubona, ubone
ngesikade. Umnikaziyo uyaye afise sengathi
lingavalelisa selizonyamalala ukuze azi.
Esinye sezimanga esenziwa ikati yileso sokuba nesiphiwo sokuhogela
umonakalo ozokwenziwa izulu.
Uma kuduma izulu, nilibona liphuma
liqhasha endlini nani ningabe nisabuza, kufanele nihlale ezithendeni zalo
ngoba uma nidembesela funa neleleswe ngumphezulu. Imvamisa ukuqagula
kwalo kuvamise ukushaya emhloleni.
31
UBhengu, (2002) uphawula kanje ngalokhu:
Uma ufuna isangoma esingayidli imbumba
ubovakashela
umangobe.
Ukuthi
kubenenkolelo
yokuthi
unezimpilo
eziyisikhombisa kuchaza ngokusobala ukuthi
unamandla athize athe thuthu kunezinye
izidalwa.
Yingakho ekwazi ukuqagula
umphezulu uma uzolelesa kulowo muzi.
Yize enalesi siphiwo esiyivelakancane umangobe, ubuye abe nenhliziyo egaya
izibozi.
Ikati liyisilwane esinekhono ekuzingeleni.
Yize inyoni indizela
phezulu, ikati liyakwazi ukuyicathamela uma ihlezi phansi lize liyibambe,
kwenye inkathi liyethule khona phezulu. Uma umuntu ethuke walilamela
wase eliphuca leyo nyoni, uzowukhomba umuzi onotshwala ngoba limane
limlandele uhalakasha lwenyoka. Leyo nyoka lifike liyibeke lapho ezolala
khona noma lapho ejwayele ukuhlala khona.
Leyo kusuke kuyindlela
yokuziphindiselela kulowo olemuke inyama yayo.
Kufanele kukhumbuleke ukuthi ikati linekhono elingandile lokukwazi
ukubulala inyoka.
Lifike liyisikaze, ithi ingadinwa, ivuse ikhanda, kuthi
ngokuphazima kweso liyigxavune ikhanda bese lizungelezwa umzimba wonke
kuze kuqhume ithambo lentamo bese kuba ukuphela kwendaba njalo
enyokeni. Nayo belu inja iklewula iklewulile ekatini ngoba uma ingabhekile
isikhumba singagcwala ubuso. Kubangcono uma izinja zilihlanganyela, uma
iyodwa idlela ogageni.
UMthethwa, (2006) ubeka kanje ngalokhu:
Uma ufuna ukubona ubuchule nobunono
bokubulawa kwento ubobuka ikati lapho
licathamela inyoni noma igundane noma
lapho lisoconga inyoka. Lezi zenzo lizenza
ngobunono kepha futhi nangokuphazima
kweso.
Amakati anda ngokushesha. Yilesi isizathu esidala ukuthi abanye babanikazi
bawo bahambe bayowalahla, ikakhulukazi lawo asekhulakhulile bashiye lawo
32
asemancane. Ngenxa yekhono lalo lokuqaphela ikati uma liyolahlwa lifakwa
esakeni lodwana ukuze nangengozi lingabe lisakwazi ukulandela umkhondo
wendlela ngoba kungenjalo lingabuyela emuva ngokushesha.
Ngenkathi
liyontshingwa lisuke ligunquza lodwa esakeni lingazi ukuthi lilibangisaphi.
Nesisho esithi “ukugunquza esakeni njengekati” savela kanjalo, sichaza uma
ohamba yedwana engazi lapho eya khona.
La makati ehlelwa yilo mshophi wokulahlwa agcina eseyimdlwembe ehlala
emahlane asobozele amachwane namaqanda. Lawo makati abizwa ngokuthi
izimbodla.
Kwenye inkathi la makati asuke engalahliwe kepha asuke
ezibalekele emakhaya agcine eseyizimbodla.
UNyembezi, (1992:30) uyichaza kanje imbodla:
Imbodla ikati elingasabuyi ekhaya, ikati
lasendle, iqola.
Imvamisa lolu hlobo lwamakati lukhula ngamandla bese lusabisa. Ngenxa
yobulwane nakumuntu imbala liyazidela uma esendleleni yalo. Kungasiphuka
udaka kushunqe uthuli uma umuntu engabhekile.
UNgema, (2007) uphawula kanje ngalolu hlobo lwamakati:
Lolu hlobo lwamakati luyingozi kubantu
nasemfuyweni.
Aluwabheki amaqanda
kanye namachwane.
Lunolaka olubi
kangangoba nakumuntu luyazifikela imbala.
Ngenxa
yokuziphatha
kabi
kwembodla
nomfana
ongumdlwembe,
ongahloniphi abazali, ongasalali ekhaya ubizwa ngayo imbodla. Leli yigama
elingelihle nokho.
2.4
Ukubaluleka kwenja
Noma
izinja
zingadliwa
kwelikaPhunga
kodwa
zibaluleke
kakhulu
njengengxenye yemfuyo ngenxa yeqhaza ezilibambayo kumuzi ngomuzi.
33
UMsimang, (1975:37) uphawula kanje ngokubaluleka kwezinja:
Okunye okubalulekile yize sesigcina ngakho
yizinja.
Ngisho
nanamuhla
lokhu,
angikholwa ukuthi ukhona umuzi wesiZulu
ongayifuyile. Ingani ngisho nabafundisiwe
nabaphucukile,
bayayifuya.
Impela
umsebenzi wayo ungacishe wedlule yonke
eminye. Ngisho nabamhlophe, bayayazisa
inja.
Izinja zibaluleke ngendlela engechazeke kumaphisi ngoba azingela ngazo.
Inqina angeke yaphuma nangengozi uma izinja zingabonwa ngoba akekho
umuntu ongamelana nejubane lezinyamazane.
Okwesibili izinja ziphiwe
ikhono lokuthungatha umkhondo wezinyamazane.
Ziyivusa noma ngabe
icashe kuphi.
UKhumalo, (1994:20) uyakweseka lokhu:
Ukuzingela kungeminye yemidlalo engaconsi
phansi kumaphisi. Kuba ngokunye uma
kuthiwa kuphuma inqina, alala engalele.
Abanye baze baphuphe sebewukhomba
umseka bethi: yini lokhuya? Nakhuya!
Nakhuya! Umseka! Unyazi, ukuphazima
kweso, umshubo.
Uma-ke
sibuya
emdlalweni
nje-ke
wokuzingela kuyakhanya ukuthi lo mdlalo
awuqali nje ngenkathi isiphuma inqina kepha
uyalungiselelwa. Amaphisi ayazicija, acije
izinja zawo zibe yisibabule somlilo, uyayazi
inhlamvu yenduku yamagwala? Nse, nse,
nse, nokuqhosha kwebhansi nomsiko.
UBryant, (1950:204) naye uyakuveza ukubaluleka kwenja uma kuzophuma
inqina lapho ethi:
The dogs to be used in the hunt were
sometimes made keen by being starved
before the hunt, and there is a superstition
that in order to make them fierce, beaks and
claws of birds should be given them to eat.
34
Omunye umsebenzi obalulekile wezinja yilowo wokuba ugqayinyanga
othembekile wemizi.
Ngenxa yalo msebenzi inja ihlala esithumbanjeni
ngaphandle kwendlu kodwa eceleni komnyango ukuze ikwazi ukubona zonke
izihambi ezingena ngesango ebese ihlaba umkhosi.
USokhela, (2006) ubeka kanje ngalokhu:
Uma umuntu esezobeka uhlangothi kusihlwa
uyaye alale obenyoni ecabanga ngokuphepha
kwempahla
yakhe,
nangabakhunkuli
abangalali ebusuku. Kepha uma umuntu
efuye izinja ulala akhululeke ngoba azi
kamhlophe ukuthi izinja ziyowuhlaba
umkhosi uma kukhona okushaya amanzi.
UZama, (1967:8) uyakufakazela lokhu lapho eveza khona umfo kaGazi
uDlovunga evuswa izinja esemaphusheni kanje:
Njengoba ngangingazi ukuthi ngangingenabo
ubuthongo obuningi, ukuphathwa ubuthongo
kangakho ngakuphawulisisa ngalobo busuku
ngoba babuqala futhi bagcina ngalelo langa,
kwazise ukuthi ngangilale kahle ngobusuku
obendulelayo.
Okunye futhi engakuphawulayo emuva
kwezinsukwana ukuthi esikhundleni sokuthi
ngiphaphame
phakathi
kwamabili
njengomkhuba wami njengasemihleni, bese
ngibuye ngizumeka kuze kuse, kodwa
ngalobo busuku ngalala ngaze ngavuswa
umsindo wokukhonkotha kwezinja zomuzi
wakithi nezawomakhelwana. Okwangidida
kakhulu ngaze ngakunakisisa ukuthi cisho
zonke izinja zaziphetha ukukhonkotha kwazo
ngokuhlaba umkhulungwane.
UMsimang, (1975:37) ushayela isipikili lapho ethi:
KwaZulu
inja
ibingugqayinyanga
omangalisayo, phela nayo isizwa ikhala layo
elihogela lehlukanise imimoya.
Inja
iyakwazi ukukhetha umuntu wokuhamba
kowasekhaya.
Iyakwazi
ukubandlulula
35
umuntu
ongcolile
imnengwe impela.
njengomthakathi,
Ngaphezulu kwakho konke lokhu inja ingumngane wangempela futhi
othembekile. Umngane ohamba ngezinyawo uyaye athi galo yephuka uma
ethi uzama ukulekelela umngane wakhe abone ukuthi ziyamnetha.
Kuyathokozisa ukubona ukuthi inja ifa nomniniyo, ayilokothi imshiye uma
esenkingeni. Noma ishoba lingalala amazolo, ilala eduze kwakhe umniniyo
kuyoze kubekhona ohlaba umkhosi.
Ubufakazi balokho babonakala
kwelikaMzilikazi (Zimbabwe) ngo-2004 ngenkathi uMongameli osezintanjeni
eqhuba umkhankaso wokuxosha abalimi bebala.
Lo mkhankaso wagcina
usunemithelela engemihle ngoba abanye abalimi baya kwagoqanyawo.
Omabonakude abaningi emhlabeni baveza isithombe senja ilele eduze
komniniyo owayesephangalele kepha ingafuni muntu osondela kuye. Le nja
yaze yathathwa umndeni othile ozinze phesheya kwezilwandle beyithathela
ukwethembeka kwayo.
UMsimang, (1975:37) naye uyakweseka lokhu:
Futhi ingumvikeli nomlweli omkhulu.
Umniniyo imkhonza kangangoba ingamfela.
Kuqala beziqedwa izingwe, nezimamba
ngakho lokho ukuthi zivikela abaninizo.
Ibihlonishwa inja kwaZulu. Empeleni
kufanele ihlonishwe ngisho nanamuhla.
Ngiye ngimbhekisise lowo okhankatha inja.
Ingani
lesi
silwane
sinengqondo
njengomuntu! Ingani uma uyikhuza iyalalela,
kanti nalapho uyithuma iyaya! KwaZulu
ububekwa icala uma uke wakhahlela inja
ngonyawo. Bekuthiwa ukhahlele umniniyo
uqobo, kanti uma isindala ibiba lidlozi.
Ukwethembeka
kwenja
kuphindwe
kwesekwa
uPriya
Govender
ephephandabeni iCity Press lo mhla zi-3 kuNcwaba 2006 ikhasi 45 lapho ethi:
Mosime says one of the reasons people love
dogs is their loyalty. He once put Daisy on a
„loyalty‟ test.
36
“I asked my friend to give her a bone at the
front gate while I stood at the back.” He
says: Daisy would have none of it, barking
widly at the stranger instead .
According to a golden retriever rescue
website, dogs have lived and worked with
humans for so many years and inso many
roles that they are considered „„mans best
friend.‟‟
Uma ikhula inja, ibanga nebanga ithola igama elithile kuye ngobulili bayo.
Uma inja isencane kuthiwa umdlwane, enkulu yeduna kuthiwa ichalaha,
eyensikazi esikhulile kuthiwa yinjakazi.
Zikhona nezimo zokukhuluma eziphathelene nezinja. NgesiZulu uma umuntu
engenaso isandla, encishana kuye kuthiwe “ubopha inja nogodo.” Lesi saga
kuthiwa savela ngokuthi umuntu mumbe abophe inja yakhe nokhuni ukuze
abantu bezosaba ukucela ukhuni lolo ngoba besaba inja.
Leso senzo
sasikhombisa ukuncishana okuxakile.
Umuntu ohlala ephakela unyawo kuthiwa “uyinja yomoya.” NgesiZulu
umuntu osebenza kanzima kepha zingabonakali izithelo zokusebenza kwakhe
kuyaye kuthiwe “isithukuthuku senja siphelela oboyeni.” Lesi saga savela
ngokuthi kuqashelwe ukujuluka kwenja. Inja noma ingajuluka kanjani angeke
uyibone iconsa umjuluko kepha uvele uphelele eboyeni.
UNyembezi, (1954:121) ubeka kanjena ngalokhu:
Isithukuthuku senja siphelel’ oboyeni (The
perspiration of a dog disappears on the hair).
A dog is a peculiar animal. Whereas human
beings and certain animals will perspire when
they exert themselves physically, the
perspiration of a dog is never visible on the
skin. If it perspires at all through the skin,
the perspiration is all absorbed by the hair
and is never observed. The tongue, however,
drips much water, as the dog seems to
perspire by means of this organ.
37
There are people who always look busy.
They are working, so it is alleged, but one
never sees the fruits of their labour. They do
not seem to derive anything from their work.
They are like the dog which will run very
hard but whose perspiration is never seen by
anyone.
A variant of this proverb is, Umjuluko wenj’
uphelel’ oboyeni (The perspiration of a dog
disappears on the hair).
ULamula, (1963:107) usihumusha ngenye indlela lesi saga:
Isithukuthuku senja siphelela eboyeni. Kuthi
noma umuntu ethukuthele, kakusizi lutho
uma ungenamandla. Kulinganiswa ngenja
ngoba iyisilwane esishaywa qede singabi
namandla
okuziphindiselela.
Usuke
esethukuthele kabi uma umuntu esho njalo:
kusuke sekusweleke amandla kuphela alwe.
Uma umuntu ebuyela entweni embi ekade eyenza nakhona ukuziphatha
kwenja kuyabhekwa.
Isaga esithi: “inja yabuyel‟ ebuhlanzweni bayo”
kuyasicacisa lokho. Inja ayenqeni ukudla umhlanzo wayo. Nomuntu okade
efa ngezimbiza zikaFaro, wayeka, uma esephinda ebuyela lesi futhi simo
sokukhuluma siyasetshenziswa.
Isaga esithi „kukwanja yoth‟ umlilo” naso sisakhombisa ukubaluleka kwenja
kwelikaMthaniya. Lesi saga simbaxa mbili. Singasho ikhaya elinobubele
kangangoba bavumela inja ingene endlini kanti futhi singasho umuzi
ongenasihawu lapho abantu bevumela inja ingene endlini ithokomale kepha
umuntu ahlale phandle, adliwe umbayiyane nokunye okumbi.
Uma umuntu edelela abadala kunaye kuyaye kuthiwe “ukhwela phezu
kwendlu njengenja.”
38
UBhengu, (2006) uphawula kanje ngomsuka walesi saga:
NakwaMadala eJuteni inja ayikaze ikhwele
phezu kwendlu. Uma ingase yenze lesi siga
kungabe kukhona okushaya amanzi futhi
ngabe
leyo
nja
igcwaneka
lokhu
okungaphezu kwamandla. Ngakho-ke lesi
saga sichaza umuntu ongananhlonipho
kwabadala.
Uma abantu behlangene bedingida izindaba
kuyaye kufanele kuthathwe
izinqumo ezithile ekugcineni. Imvamisa izinqumo kufikwa ekugcineni sekube
nokungqubuzana okuthile. Uma isimo sesifike kwangqingetshe kuyaye kube
khona umuntu owengamele okunguyena onamandla obeka izwi lokugcina.
Uma sebebekile bonke imibono yabo bese yena ebekungelakhe elingaweli
phansi kuyaye kuthiwe “isiphingwe ngenkulu” okuchaza ukuthi imibono
yabanye isikhale ngaphansi yenganyelwe yilona onamandla.
Ukubekezela kungenye yezinto eziwumgogodla wempilo.
Uma umuntu
engakwazi ukubekezela, amathuba okuphumelela ayamfimfa empilweni.
Noma kunjalo inja iyasifundisa lesi sifundo sokubekezela ngesaga esithi “Inja
iyawaqeda amanzi ngolimi.” Uma umuntu ethanda ukuvusa ukungezwani
okudala kuyaye kuthiwe “Inja iguguda amadala amathambo.”
Lokhu
kususelwa emzini lapho bedla imbuya ngothi, bengenawo amandla okuhlaba
njalo. Izinja zakhona zigcina sezikhalela emathanjeni amadala ngoba engekho
amasha ngoba kungahlatshwa.
Indlela yokuziphatha kwabantu ayifani. Kunabantu abanamahloni kunalabo
abangawagqiziqakala amahloni. Umuntu onamahloni imvamisa ujwayele
ukwesaba ukucela ephindelela komunye. Yingakho sekwaze kwavela nesaga
esithi “Ithi ingadla ithambo yejwayele.” Lapha kusuke kushiwo inja ngoba
yiyona edla amathambo futhi uma wayipha kanye usuke usuzigwaze
ngowakho ngoba iyobilokhu itshikizisa umsila ngethemba lokuthi uzophinda
uyiphe.
39
ULamula, (1963:112) uyakufakazela lokhu:
Kuyizwi lokucela kumuntu, uma ocelayo
esebuyelela. Kuthathelwa ngenja okuthi
ingathola ithambo endaweni ethile, ide
isibuyelela icinga elinye.
Ingane uma yenze umonakalo, icala lithwalwa abadala. Isaga esithi “Inja
ibambela umniniyo” sikuchaza kahle lokhu. Inja uma ibambe inyamazane
isuke kungeyona eyayo kodwa kungeyomniniyo. Umniniyo ube eseyipha
izithwana ezithile ngenhloso yokuyikhuthaza ukuthi iphinde futhi nangomuso.
Kuyacaca-ke ukuthi likhulu iqhaza elibanjwa izinja ezimpilweni zethu. Noma
abanye bengazingeli ngazo kodwa sebezenza izimbali zokuhlobisa ngoba
sekukhona nezincanyana ezingalumi futhi ezingakwazi nokuzingela. Ubafica
sebezibophe ngamabhanjana amahle, abanye sebezifake nakobhasikidi uma
behamba. Abanye bangancamela ukuthi kusale umuntu phansi ezimotweni
ngoba ufica okuyizinja sekuveze amakhanjana ngamafasitela.
Inja futhi yisilwane esinobuhlakani obuyisimanga. Uma kuhlatshiwe ifike idle
isuthe bese ihamba iyogqiba ithambo uma isisuthi.
Uma isiligqibile
ibisichama ngaphezulu ukuze ezinye izinja zidukelwe umkhondo zingalitholi
ithambo, liyoze limbiwe yiyona uma isithanda ngoba ayikhohlwa.
USibisi, (2007) ubeka kanje ngalo mkhutshana:
Inja ayitolikelwa ngesaga esithi “isisu
sibekelwa
ngaphandle”
ngoba
uma
kuhlatshiwe ayikushiyi ukudla kudindilizile
kuyiziduli zabasali kepha iyaye ijumbe
ithambo elilodwa nobona sengathi lizosheshe
lithambe iligqibe. Inhloso yokuligqiba ukuthi
lisheshe lithambe.
Ukulichamela isuke
eqhelisa ezinye lize lidliwe yiyo.
Nasendaweni yayo iyaye ichame izungeze lapho kukhonya khona yona. Uma
ezinye zifika, zifike zinuke bese zifunda kwezazo ukuthi kunenkunzi
engumakhonya kuleyo ndawo.
40
Okunye okuhle okwenziwa yinja yilokho kokusiza ekulapheni izilonda
ezinkulu, ozozo osekugezwe izandla ngazo. Uma leso silonda sithole amathe
enja lokho kuyikhubalo lokhu isilonda sisheshe siphole.
Lokhu kufakazelwa uKhumalo, (2008) kanje:
Uma umuntu enesilonda esiwuzozo uyaye
aphakele kuso isilonda ngenhloso yokuthi
inja isikhothe ukuze sisheshe siphole
ngokushesha.
Noma izinja zidume ngobuhle, zikhona-ke lezo eziphuma eceleni kuhle
kwentuthu yenqawe ezenza okuphambene nokuthandwa umnikazi nabantu.
Leso senzo yileso sokudla amaqanda. Singayibeka icala nayo ngoba phela
akukho soka elinganasici.
UBhengu, (2006) uyalushwelezela lolu hlobo lwezinja:
Inja uma umniniyo eyinakekela eyondla
ngendlela okuyiyo, angeke iwalokothe
amaqanda. Ukudla amaqanda inkomba
yokuthi
ayiphethwe
ngendlela.
Inja
enakekelwayo idla ngesikhathi thizeni futhi
ayidleli phansi.
UMhlongo, (1987:11) naye uyawafakazela lo mkhuba wenja lapho eveza
khona uNokutheza esenyobozela koninalume ngamanikiniki owayewagqokile
emuva kokuqolwa kwakhe amabhayi imbulumakhasana kanje:
Bahamba-ke
sebelandelana
beyongena
komalume. Phambili kwabe sekuhamba yona
imbulumakhasana.
Bantakababa! Yabe
isihamba
iqhawuzela,
iziqhenya,
iqhebekenyeka, iqholosha. UNokutheza wabe
eyilandela enyobozela ngemuva sengathi inja
idle
amaqanda.
Bathi
bengaqondana
namakhosikazi lawa imbulumakhasana eyabe
iwakhombile ithi iyafika igumule uma
isiseduze nawo, yakhuza yaphumula!
41
“Yehheni webantu! Akeningibukiseni....?
Lapha isishaya izandla.” ...nasi isilwane
engingasazi. Sesilokhu singilandele lapho
ngithi ngiwela umfula uMtimona. Mihlola
mini kodwa lena? Yasho yamchilizela
laphaya. Kwaphuma abantu ezindlini, baba
yizixongololo phandle. Ingani bonke
babefuna ukuzibonela ngawabo amehlo,
umhlola lona owabe usumenyezwa egcekeni.
Ukuduka kwenja ekhaya kwenza umndeni uhlalele ovalweni ngoba inja
inezinsila zekhaya.
Abakhunkuli bayayisebenzisa ukufeza izinjongo zabo
zobubi ngokuthi baliloye ngalo ikhaya.
Bangaliqotha lonke ikhaya uma
umnumzane engasukumeli phezulu. Inja iyambelwa, igqitshwe umndeni uma
ifile ngenhloso yokuzivikela kuzigilamkhuba nabakhunkuli.
UMyeza, (2006) ubeka kanje ngalokhu:
Ukuduka kwesilwane sasekhaya ikakhulukazi
inja akuthandeki neze. Uma idukile kufanele
umnumzane abhukule afune ngokushesha
usizo ngoba ihlala zonke izindawo ngakho
iyinsila yekhaya.
Kuyathokozisa ukuthi nochwepheshe baphesheya kwezilwandle sebekubonile
ukubaluleka kwenja kangangoba sebezama amaqhinga okuthi batolike ulimi
lwazo ukuze baxhumane nazo. Lokhu kufakazelwa iphephandaba Isolezwe lo
mhla ka-21 kuMasingana 2008, ikhasi lesibili esihlokweni esithi “umuntu
usezokwazi ukuxoxa nenja” kanje:
Uke ufise ukwazi ukuthi uma inja ikhonkotha
isuke iqondeni noma kusuke kuthini kuyona?
Abantu bangase bakwazi maduze ukuzwa
ukuthi inja isuke izama ukuthini njengoba
ososayensi
baseHungary
bematasatasa
nokwakha
ikhompyutha
ezokwazi
ukuhumusha ukukhonkotha kwenja.
Ngokuthola kwabezindaba bakwa-BBC,
kuthiwa
le
khompyutha
izokwazi
ukuhumusha uma inja ikhonkotha, ishaya
42
umkhulungwane
imisindo.
noma
yenza
eminye
Uma ucwaningo luhamba kahle maduze nje
abanikazi bezinja sebezokwazi “ukuxoxa:
nazo. – Intatheli yeSolezwe.
2.5
Ukubaluleka kwezimbuzi
Uma imfuyo kwelikaJama ikleliswa ngokwamazinga okubaluleka kwayo,
imbuzi ingawudla kungakhali muntu umhlanganiso wokulala isibili ngenxa
yokubaluleka kwayo.
Sekuyadumaza nokho ukuthola ukuthi kwezinye izindawo ukubaluleka
kwenkomo sekuthanda ukwenganyelwa izimbuzi, ikakhulukazi emadolobheni
nasemakhaya
ngenxa
yokugxambukela
kukaHulumeni
ezindaweni
zasemakhaya ngokunciphisa amadlelo. Kwezinye izindawo uHulumeni uze
abeke ngisho inani lemfuyo okufanele umnumzane abe nayo.
UGcumisa noMthiyane (1992:61) bayakweseka lokhu:
Imbuzi ilandela inkomo ngokubaluleka
kumZulu.
Ezikhathini zanamuhla khona
ukubaluleka kwayo sekuthi akwedlule
okwenkomo. Lokhu kubangwa yizinguquko
esezenzekile empilweni kaZulu, ikakhulukazi
ukuncipha kwezinkomo. Miningi imisebenzi
osekwemukeleka
ukugcinwa
kwayo
ngembuzi namuhla okwakungelokothwe
kwenziwe emandulo. Nakhu phela imbuzi
noma nazo sezimba eqolo, isatholakala kalula
kunenkomo. Isifeza eminingi imisebenzi
yenkomo. Isiyandile nemisebenzi yembuzi
esithathwa yinkukhu.
Umsebenzi omkhulu wembuzi noyisisekelo kumuntu owumZulu yilowo
wokubika kwabalele. Usuke ungaphelele umsebenzi womuntu ongumZulu
uma imbuzi ingahlatshwanga noma kuwumsebenzi wenkomo kuqale
kwendlalelwe ngayo imbuzi. Imbangela yokudliwa unkatho lokuthi imbuzi
kuthethwe ngayo idlozi, ithandelwa ukukhala kwayo uma ihlatshwa. Lowo
43
msindo kuthiwa ziyawunanela izinyanya. Lokho okwadala ukuthi imvu ibe
nyamanambana enganikwa nelincane ithuba
lokuthi kubikwe ngayo
kwabalele.
UMsimang, (1975:36) uyakufakazela lokho:
Ngenxa yokuhlabela abaphansi, awukho
umuzi
wesiZulu
owawungafunyanwa
ungenayo imbuzi, yiyo kuphela ebithetha
amadlozi. Lokhu kwethenjwe ngoba yona
iyakhala lapho ibulawa. Yiqiniso ukuthi
nenkomo
yabe
isetshenziswa
kodwa
kokuningi bekwandulela imbuzi kuthethwe
ngayo abalele kube yikhani kuhlatshwa
inkomo.
Imvu ayizange nakanye yenze
umsebenzi
wabaphansi
ngoba
yona
ayilokothi ikhale.
Ukukhala lokhu
kubaluleke njena ngoba kuthiwa yikhona
bezokuzwa abaphansi bese besondela
bezokuzwa isikhalo leso.
Ngaphandle kwalo msebenzi obalulekile
wokuthetha idlozi, miningana
eminye imisebenzi imbuzi ebamba kuyo iqhaza.
Noma lingadlondlobala
kangakanani leli siko laseNtshonalanga lokuncishana ngokuhloniphisa ngoba
bethi bayacaza (izilinganisomali) uma benza izinto, kusathokozisa ukubona
isizwe sakithi sisanamathele esikweni lokuba nesihe, liphane ngokudla.
UMjadu, (2006) ubeka kanje ngalokhu:
AbaseNtshonalanga abanqeni neze ukudla
phambi kwesihambi sibuka ngoba nje
singabazisanga ukuthi sizofika ngakho
abasilindele, ngakho abasihlinzekele.
Okunye futhi ukuthi uma uthole isimemo
wasemukela ukuthi uzophumelela kodwa
ngasizathu
thizeni
wangaphumelela
uzoyikhotha
imbenge
yomile
ngoba
kuzofuneka ukhokhe ngoshova izindleko
zabo.
44
Yingalesi sizathu esidala ukuthi isizwe sakithi sokuthi sihamba phambili
ekubhekeleni izihambi.
KwelikaMthaniya isihambi siba yisihambi lina,
liduma, ebusuku nasemini, sifika silindelwe noma singalindelwe.
Futhi
sengathi lesi esifika singalindelwe sidla ubhedu ngoba sithokozelwa kakhulu
kunaleso esilindelwe.
Isihambi kwelikaMthaniya siphathwa ntofontofo,
ngakho-ke ukuwa kwembuzi akucala. Yingalesi sizathu esidala ukuthi imbuzi
yaziwe njengempahla yesipho.
Lokhu kufakazelwa uMsimang, (1975:44):
Ngaphandle kokuthetha amadlozi njengoba
ngiphawulile ngaphambili, imbuzi yaziwa
njengempahla yezipho. Uma kukhona noma
ubani osemqoka kangangokuthi kufuneka
aphiwe ukudla, ubehlatshiswa imbuzi.
Umnumzane usihlabela imbuzi khona belu ebusuku isihambi ukuze uma
sesiqhubeka nohambo lwaso ekuseni singahambi silambatha, sikwazi ukucisha
umashayandawonye endleleni.
UMjadu, (2006) ubeka kanje ngalokhu:
Kusuke kuyinhlanhla isibili uma kuthuke
kwahambela isihambi emzini wakho. Lokho
kukhombisa
ukujabula
kwezinyanya.
Yingakho siphathiswa okweqanda uma
sithuke sangena.
Uma umuntu ecela inhlanhla kwabaphansi, uyicela ngokuhlaba imbuzi. Leyo
mbuzi kuthiwa imbuzi yesiphandla.
UGcumisa noMthiyane, (1992:62) baphawula kanje ngale mbuzi:
Nanxa
ukufakwa
kwesiphandla
kungasakhethi
ezinsukwini
zanamuhla
imbuzi
yesiphandla
kwakuba
yileyo
ehlatshelwe ukubonga nokucela izinhlanhla
ezinyanyeni.
Esikhumbeni senqina lale
45
mbuzi kwakusikwa isiphandla sifakwe
yilowo ocela inhlanhla noma obongayo.
Uyaye athelwe nangenyongo kuqukulu.
Miningi eminye imisebenzi eyenziwa ngezimbuzi.
Kukhona imbuzi
yembeleko, yokungenisa umntwana osikweni lwakubo, eyokubika inxiwa uma
sekuthuthelwa enxiweni elisha. Kukhona imbuzi ehlatshwa uma kwemulwa
eyandulela inkomo, indlakudla enikeza othile ilungelo lokudla ukudla kulowo
muzi.
UGcumisa noMthiyane, (1992:63) benaba kanje ngale mbuzi:
Indlakudla yehlukene kaningi. Kukhona
indlakudla
yomukhwe,
yomkhongi,
yomkhwenyana, kamakoti, njll. Yisijingi
somukhwe
noma
somkhongi
noma
somkhwenyana noma sikamakoti lesi.
Ngokosiko
ukuhlatshiswa
indlakudla
nokuyidla kwakunikeza lowo onikwa yona
ilungelo lokudla noma yikudla kuni
kwasemzini.
UMsimang, (1975:44) uphawula kanje ngendlakudla:
Uma kukhona noma ubani osemqoka
kangangokuthi kufuneka aphiwe ukudla,
ubehlatshiswa
imbuzi.
Bekuhlatshiswa
umukhwe
wesizwe
lapho
ezonikwa
indlakudla. Ngokunjalo naye umkhwenyana
ubehlatshiswa imbuzi kuthiwe indlakudla.
Omunye umsebenzi osemqoka wembuzi owokwenza isiphandla. UMsimang,
(1975:115) usichaza kanje lesi simo lapho ethi:
Ngaphandle kokuthetha idlozi, nokubusa nje,
imbuzi inomsebenzi omkhulu wokucelela
abomuzi izinhlanhla.
Uma kukhona
owomndeni onamashwa noma umnyama
othile, ubehlatshiswa imbuzi.
Ngenkathi ihlatshwa le mbuzi, kuthethwa
idlozi, kucelwe lokho okucelwayo (okwabe
46
kuyizicelo ezisemqoka kuqala kwakuyimpilo
enhle, ukuqonywa nokwenda kwabasha –
namhlanje sekuyaye kucelwe impumelelo
emsebenzini, esilungwini).
Kokunye isiphandla lesi besenziwa ngoba
kubongwa
okuthile
okuvela
kuwo
amathongo.
Kukho konke nje-ke, lowo
othetha idlozi uyachaza okuyinjongo
yesiphandla leso. Kuyothi ngakusasa
sekuhlahlwa, bese engeniswa endlini kwabo
ayothelwa ngenyongo leyo, kokunye bese
kufuthwa isinye senyongo sibe ibhamuza,
somiswe qede siboshelwe ekhanda asithwale.
Sekuzosikwa isikhumba senqina bese sifakwa
esihlakaleni sengalo. Sekuyisiphandla njalo
leso. Okubalulekile ukuba osifakile aqaphele
singalahleki, kuthi noma sigqashuka engekho
ekhaya, asigcine aze abuye naso siyoshiswa
umuntu omdala ekhaya. Abanye njalo
abasishisi, kepha bayasigqiba. Yimbuzi
kuphela eyabe yenza iziphandla ngokwesiko
lesiZulu.
UGcumisa noMthiyane, (1992:64) bayaqhubeka bechaza izimbuzi zale
misebenzi
elandelayo:
eyokukhula
kwentombazane,
eyokukhehla,
eyomncamo, eyokuphuca, eyokukhipha ithwasa, eyogxa, eyokuhlonipha
amathongo kanye neyokunqwambisa. Izimbuzi nazo zihlukaniswe izigaba
zazo zokukhula.
UMsimang, (1975:45) uzibeka kanje izigaba zezimbuzi:
Encane esanda kuzalwa kuthiwa izinyane.
Izinyane leduna linele liqhume izimpondo
kuthiwe isiphohlohlwana kanti elensikazi
kuthiwa
isibhuzazana.
Isiphohlohlwana
siyathenwa
sibe
intondolo.
Uma
singathenwanga siba impongo. Isibhuzazana
sikhula sibe imbuzikazi.
Ngaphandle kwemisebenzi ebalulekile eyenziwa imbuzi ezimpilweni zabantu
likhulu
iqhaza elibanjwa izimbuzi
kwaMthaniya.
ekuthuthukiseni
ulimi
lwakithi
Izingqalabutho, izazi zokukhuluma nokhokho baqaphela
47
imikhutshana nendlela eziphatha ngayo imbuzi bese bethasisela sebenonga
olimini lwakithi.
USibisi, (2006) uphawula kanje ngalokhu:
UMdali
wasidala
ukuthi
siphilisane
nezilwane ngakho ukuziphatha kwethu nazo
izilwane
kubamba
elikhulu
iqhaza
ekuthuthukiseni ulimi.
Imbuzi inomkhutshana ongemuhle wokuthanda izindaba.
Uma ithuke
yanikezwa ilungelo lokuthi ingayi endle izulazule egcekeni,
igcina
ingaseneliseki
eduze
ukuba
segcekeni,
igcine
isizidlisa
satshanyana
nomnyango ngokuthi ilokhu izihlikihla eduze nawo. Lokhu ayikwenziswa
ukuthi iyalunywa kepha isuke yenza iqhinga lokulunguza ukuthi kukhonani
endlini. Yingakho izazi zokukhuluma zaveza isaga esithi “Imbuzi igudla
iguma.” Lesi saga sisetshenziswa uma umuntu efuna into kodwa engaqondi
ngqo, elokhu eshona le nalena njengayo imbuzi.
UNyembezi, (1954:199) uyakweseka lokhu:
Imbuz’ igudl’ iguma (The goat rubs itself on
the door screen). Goats when allowed to
roam in the yard at home, become curious
and want to see what is in the huts. A goat
will be seen moving against the grass screen
at the door, to see if there is no chance of
peeping inside.
The saying is used of a person who, although
he wants a thing will not go straight to the
point, but will keep on going this way and
that way.
Uma umuntu eseqiwe ukudla uyahluleka ukuhamba aqonde kepha uye
agcwale umgwaqo kube sengathi udonswa yimbuzi. Isisho esithi “Ukuqhuba
imbuzi” savela ngokubuka lokhu kuziphatha. Uma umuntu esefika ekhaya,
uyehluleka ukuzihambela, uye ancike ngendlu kancane kancane aze afike
kuleyo ndlu ababele kuyona. Isaga esithi “Imbuzi igudla indlu.”
48
ULamula, (1963:106) uyawuseka lo mbono:
Imbuzi igudla indlu. Kushiwo ngomuntu
edakiwe
esehamba
ngendlu
ehluleka
ukuzihambela engabambelele ndawo.
Asikho isidalwa esingaphansi komthunzi welanga esinganikela ngengane
yaso. Yileso sidalwa silwela ukufa nokuphila uma sibona into eza nobungozi
ezinganeni zaso. Esinye sezaga esikhombisa lokhu kuvikela savela
ngokuqaphela ukuziphatha kwayo imbuzi. Isaga esithi “Imbuzi ilele phezu
kwezinyane” sichaza ngokusobala ukuvikela.
Selokhu kwathi nhlo lapha kwelikaPhunga noMageba abesifazane nabesilisa
abakaze
bangahlala
ndawonye.
Endlini
yesintu
abesifazane
bahlala
ohlangothini lwasokunxele kanti abesilisa kwesokunene. Uma kunomsebenzi
ibandla lihlala lodwa nembokodo nayo ngokunjalo.
UNxumalo, (1951:1) uyakweseka lokhu:
Umthetho wesiZulu uthi nxa ungena emzini
wabantu, ungena ngasesandleni sokunene,
uhambe ugudle isibaya njalo uze uyongena
lapho uyongeniswa khona.
Nxa ufika
emnyango uyakhuleka uthi, “E: Nina
basekuthini; sikhulekile!” Uma umuntu
okhulekayo
kuyisihambi
esingaziwayo,
kuphuma omunye kulaba abasendlini
akubingelele. Nxa usuvumile akubuze lapho
uqhamuka khona, nalapho ulibangise khona.
Mhlawumbe angaze abuze nokuthi uhamba
ngani lapho uhambela khona. Usezongena
endlini-ke akubike kahle kubanumzane
bomkhaya. Sewuzongena-ke nxa kuthiwa,
“Ngena.” Ungena nje phela uyagaqa, ungene
wenyukele ngenhla ngasesandleni sokunene
uma
ungowesilisa,
kanti
uma
ungowesifazane, wenyukela ngasesandleni
sokunxele.
Sebezokubingelela
bonke
ngamunye ngamunye.
Nxa unyawo lwakho lwethuke luba luhle,
wabafumana bebusa ngotshwala buzoke
49
bulandulwe kuqala, kubikwe indlala, kande
uphuziswe-ke. Amadoda ahlala ngobukhulu
bawo noma ngobudala bawo.
UZama, (1967:62) uyakuveza lokhu lapho eveza khona uMaMzobe ayoveza
amehlo kwamakhelwane wakhe uSisulu kanje:
Esengenile ngaphakathi uMaMzobe wahlala
ocansini olwaselwendlelwe ohlangothini
lwabesifazane,
njengenhlalayenziwa
esiNtwini.
Wahlala wathi thekence
wabambelela ngesinye isandla phansi.
Njengaye wonke umuntu wesimame kuzo
zonke izinhlanga zomdabu, nxa esemaphaphu
aphezulu
akaze
angalindela
ukuba
abingelelwe
abomkhaya.
Naye-ke
uMaMzobe wabona besathule ababesendlini
wathi:
“MaSihlahla, makhelwane, ubona
ngilapha nje ngilethwa yisililo
esinizwe nisikhala izolo ebusuku
sekulelwe. Ngozobuza-ke ukuthi
bekwenze njani?”
UMyeza, (2006) ubeka kanje ngalokhu:
Lingawa licoshwe zinkukhu uma ungase
uthole owesifazane ethalaza noma ethi dlwa
phakathi kwebandla. Lokho kungasho ishwa,
futhi
ngeke
kwavumeleka.
Kanjalo
nowesilisa angeke ahlale nesimame.
UZama, (1967:65) uyakufakazela ukuthi kulicala elibomvu ukuhlala
ohlangothini okungelona lapho eveza uMaMzobe ehlala ngamasibomu ngoba
ehlose okuthile ngenkathi ezobona uSisulu kanje:
Nxa
sebezinzile
emacansini
bobabili
abesimame
ngasohlangothini
lwabo,
uMaMzobe wadlulisa imizuzu embalwa
andukuba akhulume ngomoya odangele athi:
“Awu bandla! Muhlolo muni lo
okuvelele yise kaXobisile?”
50
Nxa uSisulu ethi ulinga ukukhuluma
wehluleka ukuphumisela ayefuna ukukusho,
ngoba wasimze nje wanyakazisa izindebe
zomlomo
wakhe
kwaba
sengathi
uyanyenyeza. Lokho kunyenyeza kukaSisulu
kwavezela uMaMzobe ithuba lokuthi
awephule
ngamabomu
umthetho
owawuhlonishwa kakhulu owawumenqabela
umuntu wesifazane ongayena owomndeni
ukuba
abeke
unyawo
lwakhe
ngasohlangothini lwabesilisa endlini; kwazise
ukuthi okaMzobe wasimze nje wawelela
ngalapho kulele khona uSisulu; wafike
waguqa eceleni kwakhe. Ngokunyukubala
kobuso bakhe, uSisulu wazihlakaza ukuthi
kwakumnenga kabi ukwenganywa isimame
ikakhulu somuzi wendoda ayengahoshelani
umoya omuhle nayo. UMaMzobe wakuziba
ekubonile
ngempela
ukuhwaqabala
kowayelele ocansini, ngoba yena wasimze
nje wakhuluma ngephimbo elalinesihe wathi:
“Kusobala ukuthi ulimele kakhulu,
Baba. Kungaba njani kengisibone
isifuba
sakho
Baba,
khona
ngizolayela uMaSihlahla amakhambi
engiwaziyo
angahle
akuthobe
ngawo.”
Lo mkhuba wokwehlukanisa abantu ngobulili uqala ebunganeni ukuze
kungonakali izinto.
Ngakho-ke uma umuntu ehlanganisa izinto ezingaba
nobungozi uma zihlanganiswa kuyaye kuthiwe “Ingwe kayilali nembuzi.”
Kuyaziwa ukuthi ingwe ingayisobozela imbuzi ngokushesha.
UNyembezi, (1954:171) uyakweseka lokhu:
Ingwe kayilali nembuzi (A leopard does not
sleep with a goat). A leopard and a goat are
natural enemies. Putting them to sleep in the
same kraal would be sacrificing the goat.
It is foolish to put together things which
should not be put together. The saying may
be used, for instance, when boys and girls are
confined in the same room.
51
A variant of this proverb is, Ingwe
kayikhulekwa nembuzi (A leopard is not tied
together with a goat).
UNyembezi noNxumalo, (1965:164) bona basichaza kalula lesi saga:
Kuwubulima ukuhlanganisa izinto ezingahlangani.
Ubuwula bafika nabantu ngakho budala babakhona.
Uma umuntu enza
ubuwula, imbuzi nalapho ayisali ngaphandle. Isaga esithi “Imbuzi iphekwe
nezimpondo” siyichaza kucace bha le ndaba. Inhloko yembuzi iyahlahlelwa
bese kukhishwa izimpondo ngoba zona aziphekwa ngoba azidliwa. Ngakho
umuntu opheka imbuzi nezimpondo ukhombisa ubuwula bezinga eliphezulu.
Kungahlwa emini uma ungabona imbuzi izala inkomo. Into engeke yenzeka
leyo.
Ngakho uma umuntu efunga ukuthi into ethile ngeke yenzeka
kusetshenziswa yona imbuzi ngesaga esithi “Imbuzi ingazal‟ inkomo.” Lesi
saga sinencazelo efanayo nalesi esithi “Umlungu angathung‟ isicoco” nalesi
esithi “Inkomo ingazal‟ umuntu.”
Esinye isaga esinonophalisa ulimi lwakithi yilesi esithi “Umkhumiso ulingene
izintondolo.” Intondolo imbuzi yeduna esuke itheniwe. Umkhumiso ukudla
okuthile
okwenza
izimbuzi
zikhuluphale.
Izimbuzi
ngokujwayelekile
zikhunyiswa kanye ngonyaka kanti izintondolo kuba ngaphezudlwana.
Inhloso yokukhumisa izintondolo ngokuthe xaxa yingoba zihlatshiswa
abekhethelo.
Lokhu kufakazelwa uMsimang, (1975:44):
Into
eligugu
kubafuyi
bezimbuzi
ukuzikhumisa. Kukhona umkhumiso wokuba
zikhuluphale.
Kusetshenziswa
ikakhulu
incamu; kuqothwe isigaxa salo bese
zikhunyiswa izimbuzi ngokhezo. Izintondolo
zona zikhunyiswa noma kathathu ngonyaka
kanti ezinye lezi zikhunyiswa kanye.
Sekwaze
kwakhona
isisho
esithi;
„Umkhumiso usulingene izintondolo.‟ Phela
52
izintondolo zihlatshiswa labo abaqavile
nabahloniphekile. Futhi inyama yazo imnandi
ngokunona.
Ngenxa yokuthi izimbuzi azikhunyiswa njalo ngakho nawo mhla wenziwa
ulingene isibalo salezo zimbuzi ezizokhunyiswa. Ngakho amathuba okusala
kwawo mancane. Yingakho kwaze kwavela lesi saga esichaza ukuthi into
ethile ibilingene abantu abasesibalweni ikakhulukazi ukudla.
Imbuzi uma ihlatshwa inqunywa intamo. Le ndlela yokubulala ibuhlungu
ngendlela engachazeki yingakho imbuzi iyaye ikhale. Kodwa noma ingakhala
kangakanani
akekho
emlandweni
osewake
wayidabukela,
wayiyeka
wangaqhubeka nokuyibulala ngoba eyizwela ubuhlungu. Yingalesi sizathu
izazikukhuluma zaqhamuka nesaga esithi “Ukukhala akusizi, kwehlula imbuzi
ngoKhisimuzi.”
Yize noma izimbuzi zibamba iqhaza elibalulekile ukuthuthukisa ulimi
lakoJama nokho kukhona abanye abasebenzisa zona izimbuzi ukugcona noma
ukuteketisa abanye. Uma owesilisa engenalo ihwanqa bese eba nentshebe
ende ethe qekelele, kuye kuthiwe unentshebe yembuzi. Uma umuntu wesilisa
engezwani nendlu yengwenya aze abe nephungana elingelihle, kuye kuthiwe
“Unuk‟ iququ lempongo.” Kuyacaca ukuthi likhulu iqhaza elibanjwa izimbuzi
ekusekeleni amasiko ethu nokukhulisa ulimi lwakithi kwaMthaniya. Nangalo
iphunga leli lazo, yilo elenza abalele bazikhonze.
2.6
Ukubaluleka kwezimvu
Izimvu zingenye yemfuyo ebambe iqhaza elikhulu kwelakithi.
iyisilwane esidume ngokuthula nokuba nesizotha.
Imvu
Lokhu kulunga kwayo
kwenza ukuba idliwe unkatho lokuthi izizwe ngezizwe emandulo zenze ngayo
imihlatshelo ikakhulukazi isizwe sika-Israyeli.
53
Lokhu kufakazelwa uMsimang, (1975:37) lapho ethi:
EBhayibhelini sithola umqondo owehlukene
nalana.
Phela abakwa-Israel bebenza
imihlatshelo yabo ngezimvu. Nginethemba
lokuthi bebekhetha zona ngoba zithule
ukuthula okuyinqaba, zithula ngisho phambi
kwabagundi bazo, zithule futhi ngisho
sezibulawa kabuhlungu ngeklwa. Lokho
kungacishe kukhombe ukuthi bezichaza
intobeko nenhlonipho. Futhi bezithathwa
njengezilwane ezingenacala.
Lokhu kuphindwe kwesekelwe incwadi eyiNgcwele kaGenesise 22 ivesi 6 –
13 lapho eveza khona u-Abraham efuna ukwenza indodana yakhe u-Isaka
umnikelo kodwa uNkulunkulu waveza elinye isu kanje:
6. U-Abraham wathatha izinkuni zomnikelo
obuzakushiswa, wazibeka phezu kuka-Isaka
indodana yakhe, waphatha esandleni sakhe
umlilo nomese, bahamba bobabili kanye
kanye.
7. U-Isaka wathi ku-Abraham uyise: Baba
wathi yena: Ngilapha, ndodana yami.
Wayesethi: Bheka, nanku umlilo nezinkuni,
kepha iphi imvu yomnikelo ezakushiswa na?
8.
U-Abraham
wathi:
uNkulunkulu
uzakuzibonela imvu yomnikelo ezakushiswa
ndodana yami, bahamba bobabili kanye
kanye.
9. Bafika endaweni uNkulunkulu abemtshele
yona, u-Abraham wakha khona i-altare
walungisa izinkuni, wambopha u-Isaka
indodana yakhe, wambeka e-altare phezu
kwezinkuni.
10. U-Abraham waselula isandla sakhe,
wathatha umese ukuba ahlabe indodana
yakhe.
11. Kwase kumemeza kuye ingelosi kaJehova
isezulwini, ithi: Abrahama, Abrahama! Yena
wathi! Ngilapha.
54
12. Yayisithi: ungabeki isandla sakho
kumfana, ungenzi lutho kuye, ngokuba
ngiyazi
manje
ukuthi
uyamesaba
uNkulunkulu, lokhu ungagodlanga kimi
nandodana eyodwa yakho.
13. U-Abrahama waphakamisa amehlo akhe,
wabona, bheka, ngemuva inqama, ibhajiwe
esihlahleni ngezimpondo zayo, u-Abrahama
waye wayithatha inqama, wanikela ngayo
umnikelo
wokushiswa
esikhundleni
sendodana yakhe.
Ukulunga kwemvu kwaze kwafaniswa neNdodana kaMvelinqangi uJesu
Kristu yingakho yaze yathiwa igama lokuthi yiMvana. Lokhu kuchaza ukuthi
uJesu oyimvu encane elunge ngaphezu kokulunga ngoba imvu ilunga
isikhulile, kangakanani uma isencane?
Lokhu kufakazelwa incwadi ka-Isaya 53 ivesi 7 lapho lithi:
Yacindezelwa, kepha noma yathotshiswa,
ayivulanga umlomo wayo, njengewundlu
eliyiswa ekuhlatshweni, nanjengemvu ethule
phambi kwabagundi bayo, ayiwuvulanga
umlomo wayo.
Uma umuntu elungile ngesiZulu kuye kuthiwe “uyimvu.” Noma kunjalo imvu
kwelikaMthaniya ayilokothi isetshenziswe ukubika kwabalele. Ukuba
nyamanambana kwayo ekuyisebenziseni ukwenza lo msebenzi yikho ukuthula
kwayo ngisho isihlatshwa. Ngokwesiko lamaZulu uma isilwane sihlatshwa,
kubalulekile ukuthi sikhale.
Lokho kukhala kusuke kusondeza abaphansi
eduze kwalowo osuke ehlabile ukuze bezozwa isikhalo sakhe.
UMyeza, (2006) uphawula kanje ngokukhala kwesilwane uma sihlatshwa:
Abaphansi
bayaphuza
ukuzwa
noma
sebezwile kuba sengathi abazwisisi kahle
yingakho nedlozi lithethiswa ukuze lizwe.
Nakhona-ke lapho uma ikhala imbuzi,
ibhonge inkomo, kukikize omame sebenanela
lowo msindo ubavusa bame ngezinyawo
abaphansi.
55
UMsimang, (1975:37) uyakweseka lokhu:
Imvu ayizange nakanye yenze umsebenzi
wabaphansi, ngoba yona ayilokothi ikhale.
Ukukhala lokhu kubaluleke njena ngoba
kuthiwa yikhona bezokuzwa isikhalo leso.
Noma kungathethwa ngayo ngqo idlozi imvu kodwa kwelikaMthaniya
kwakwenziwa
umhlatshelo
uma
kuyocelwa
imvula
kuMabelemade.
UMabelemade kuthiwa wayephila ehlala koNtilasifali ngakho wayengelona
idlozi.
Lokhu kufakazelwa uNyembezi noNxumalo, (1966:132):
Kwakubuywe
kuyiwe
futhi
nakuMabelemade.
Kuthiwa le nkosikazi
kwakunguMjantshi. Abanye babethi lo
nkosikazi unamabele amane, kepha beqinisa
ngokuthi mabili kodwa made. UMabelemade
wayehlala le eNyakatho-Ntilasifane.
Kwakufika amadoda-ke egquba izinkomo.
Bese lapho emzini kaMabelemade kubaswa
umlilo
omkhulu,
ubaswa
yizintombi
ezingakaqomi
ezingamazi
umfana
zingembethe lutho.
Kuthathwe izimvu ezintathu ezimnyama
ezingakakhweli, zishiswe kulo mlilo,
kuthelwe nemithi yokunisa izulu. Kubhunqe
intuthu yenyukele phezulu.
Kubuywe lokho obekwenziwa ekhaya
kuyokwenziwa entabeni. Kubuthane sonke
isizwe. Bese ewatshela-ke amanxusa
akwaZulu lawa uMabelemade ukuthi kophela
izinsuku eziyikuthi line izulu. Afike abikele
iNkosi. Kuthiwa nempela kwakwedlula lezo
zinsuku line izulu.
Noma-ke imvu inyamanambana ekubikeni kwabalele, kuyajabulisa ukuthi
nayo kukhona lapho edla khona ubhedu. Uma sekukleliswe zonke izinyama
56
ngaphansi komthunzi welanga, imvu iwudla ngokungananazi umhlanganiso
ngobumnandi.
UMthethwa, (2006) uphawula kanje ngemvu:
Inyama
yemvu
yehla
esiphundu.
Ungasishalazela esingaboni uze ubanjwe yiso
esibonayo. Yingakho nje nentengo yayo
ezitolo zenyama imba eqolo.
Ngaphandle kobumnandi benyama yayo imvu, zenza izingubo zekhethelo
ngoboya bazo. Buyagundwa kwenziwe amajazi, izigqoko, izikhafu kanye
neziphuku zokwembatha.
ULamula, (1963:175) uyakwesekela lokhu:
Izikhumba
zezimbuzi
nezezimvu
nezamankonyane bezishukelwa ukwenza
iziphuku, kodwa ezamankonyane zenziwa
amabheshu ezinsizwa.
Kade kuvame
kakhulu ukubona abafana belusile, bembethe
iziphuku, kakhulu zezimvu.
UMsimang, (1975:37) ubeka kanje ngalokhu:
.....Nginethemba lokuthi bebekhetha zona
ngoba zithule ukuthula okuyingoba, zithula
ngisho phambi kwabagundi bazo, zithule
ngisho sezibulawa kabuhlungu ngeklwa.
Okunye okubalulekile okwenziwa ngesikhumba semvu ukuthi kuzilwa ngaso.
Isizathu esidala ukuthi kuthathwe isikhumba saso kusabhekwa khona
ukuzithoba kwaso. Uma umuntu ezilile kulindeleka ukuthi abe nenhlonipho
futhi azithobe njengayo imvu.
Okunye okwenziwa ngemvu amabheshu abafana. Izikhumba ziyashukwa zize
zibe sesimweni sokuwenza.
57
UMsimang, (1975:37) uyakweseka lokhu:
Bezibaluleke kakhulu ngenyama yazo
emnandi
kanye
nezikhumba
zazo
ezifudumalayo
ekushukeni
iziphuku
zokwembatha. Amabheshu abafana nawo
abeshukwa ngezikhumba zezimvu.
Nakhona ezimvini zinamazinga okukhula kwazo.
Kukhona izinyane
okuyimvu ezelwe ngakho kodwa kube khona ixhukazana, imvukazi kanye
nentondolo nenqama. Izimvu nazo ziyalunothisa ulimi kakhulu. Kukhona
isaga esithi “Ukuhlehla kwenqama akusho ukubaleka kepha kusho ukuthatha
amandla.” Lesi saga sasuselwa ekuqapheleni indlela izinqama ezilwa ngayo.
Ziya ziqhelelana kube sengathi azisalwi.
Zibuya ngesikhulu isivinini,
zishayane ngeziphongo kuchitheke gula linamasi.
Lokhu kufakazelwa uLamula, (1963:123):
Into enye enkulu ngezinqama, bekuba
yilapho zilwa, zidubulana. Phela onkabi
bahlehla nyovane, kube yileyo iyothathela
laphaya, kuthi kuya lapho ziyohlangana
khona kube kubhekuza imisila. Zishayane
qede kwenanele amawa. Ezinye bezilwa
kucishe kushone ilanga. Bona-ke, nabafana
besaba ukuzilamula - enye ingabe isezwa
noma ishaywa. Futhi-ke bekwesabeka ukuba
zilanyulwe
ngoba
bekungathi
uma
isithukuthele ibuyelane naye umfana. Into
nje, bekungaze kuqhutshwe umhlambi
wezimvu
uthelwe
kuzo,
zethuke
sezidukelana, ziyekane.
Inqama yayiyingozi ngisho nasezinkunzini
zezinkomo.
Lesi saga sisetshenziswa lapho umuntu eyeka into ethile ngoba eseyozama
amaqhinga athile angamphumelelisa iningi licabange ukuthi usencamile
njengakho ukuhlehla kwenqama kanti usayokhokha umfutho namasu.
58
Esinye isaga yilesi esithi “Uyadela uMakhasana owazibona zishayana.” Lesi
saga sisetshenziswa lapho kuhlangene abantu abacishe babe namandla
alinganayo.
Kungabe kuyaliwa noma umqhudelwano othile okungaba
umculo, ukungcweka nokunye. Lapho kusho ukuthi kuyoba ukheth‟ ukhethi
kuphumelele ophumelelayo ngoba zindala zombili.
ULamula, (1963:107) uyichaza kanje imvelaphi yalesi saga:
Uyadela uMakhasana owabona izinqama
zakhe zikhahlelana. Kushiwo lapho kuliwa.
Basho njalo abantu sebebukela kulwa abantu,
noma izinkunzi, noma yini. Phela kungathi
kwakukhona indoda, uMakhasana, efuye
izimvu eziningi, ede ebukela kudubulana
izinqama zayo.
Inqama ayiyona ingozi kwezinye kuphela ngisho nasezinkunzini ezinye zidlela
ogageni. Ezinye izinkunzi ziyafa, ezinye zephuke isiphanga noma ziphume
igazi ngamakhala noma zephuke uphondo zibe yizihleza.
Kukhona-ke nezinqama ezingokhandalimtshelokwakhe. Lezi zinomkhuba
wokuvimbela abantu endleleni, yale ukhasha ingafuni kudlule muntu. Akekho
umuntu ongashiya inqama ngejubane uma isikutshakadulisa. Indlela elula
nengcono yokuzivikela ukuthi uzilalise phansi, ungathi ufile ukuze ingalitholi
ithuba lokukumuhluza ngesiphongo.
ULamula, (1963:124) usakweseka lokhu:
Bekukhona izinqama ezivimba nezindlela,
kungabe
kusahanjwa
ngaleyo
ndlela
kakhulukazi
ngesikhathi
sokwethwasa
konyaka zihubula.
Isisho esithi “Ukuba yimvu” savela ngakho ukubona indlela imvu ezithobe
ngayo nemnene ngayo. Lesi sisho sisetshenziswa kumuntu olunge ngaphezu
kokwenza, umuntu okuthi noma ngabe uhlukumezeke kanjani kodwa
59
engazweli futhi angazami ukuphindisela hhayi ngoba engenamandla kepha
ngoba enziwa ukuzithoba.
Esinye isaga esejwayeleke kakhulu yileso esithi “Zifa ngamvunye.” Lesi saga
sisuselwa ekuguleni kwemvu.
Uma imvu eyodwa iphathwe umkhuhlane
othize, zonke kulowo muzi zizogula nazo.
Lokhu kufakazelwa uNyembezi, (1954:203):
If one sheep in a flock is deseased, the others
will also get the infection, so that many die
because of one.
Lesi saga sisetshenziswa uma kone umuntu oyedwa bese neningi lithole
ukuhlupheka noma amachaphazelo ngenxa yalona oyedwa.
Uma kwenzeke isehlakalo esingandile futhi esingakholeki, kuye kuthiwe
“Imvu ibulala indlovu.”
Ngisho sekuthiwani akekho ongacabanga ukuthi
imvu iyoke ibulale indlovu ngenxa yokuthoba kwayo.
Uma kungase
kwenzakale kungaba insumansumane.
UNyembezi, (1954:110) uyichaza kanje imvelaphi yalesi saga:
The sheep is chosen because it is a very tame
animal. Also it is very small compared with
an elephant. Thus it is inconceivable that a
sheep may kill an elephant.
This saying is used when something has
happened which is ordinarily considered as
impossible.
Esinye isaga esinonophalisa ulimi lwethu esiphathelene nemvu yileso esithi
“Impungushe kayivalelwa nezimvu.”
60
USibisi, (2006) uyichaza kanje imvelaphi yalesi saga:
Kuyaziwa ukuthi imvu nempungushe
akubhekani nangengozi. Uma umuntu angase
enze lelo phutha akuvalele ndawonye lokho
kungachaza ukwenzela impungushe idili
ngoba impungushe ingayisobozela imvu.
Lesi saga sichaza ubulima bokuhlanganisa
ndawonye
izinto
ezingahlangani
njengokulalisa abafana namantombazane
ndawonye.
UNyembezi noNxumalo, (1966:164) bayifingqa kanje incazelo yalesi saga:
Lesi saga sichaza ukuthi kuwubulima
ukuhlanganisa izinto ezingahlangani.
Abamnumzane bayazifuya izimvu.
unganakile ungathi iziduli.
Uzifica zigcwele amadlelo uma
Yingakho sekwaze kwathiwa izimvu yiziduli.
Okunye okuthe phecelezi ngemvu ukuthi inethuku ekhanda.
Leli thuku
lenziwa uhlobo oluthile lwempukane olufike luzalele amaqanda ekhaleni
lemvu bese lamaqanda ekhuphukela ebuchosheni agcine esechamuseleke
khona kuphume ithuku. Uma lishisa uzithola izimvu zihlanganise amakhanda.
USibisi, (2006) uphawula kanje ngalo mkhuba:
Akekho ongaphika ukuthi imvu inethuku
ekhanda. Uma libalele ithuku leli lide lehla
lenyuka ekhanda, liguquza.
Lesi simo
asimnandi okudala ukuthi zize zibone ukuthi
kungcono
zihlanganise
amakhanda
zikhombise ukuzwelana kulobo buhlungu.
Uma sibhekisisa imisebenzi neqhaza elibanjwa izimvu ezimpilweni zesizwe
sakithi, kuyacaca ukuthi nazo zibaluleke kakhulu ngaphandle kobumnandi
benyama yazo. Nasemibhalweni eyiNgcwele asikho isilwane okwakwenziwa
ngaso iminikelo nemihlatshelo ngaphandle kwazo izimvu. Lokhu kungenxa
yokuzithoba nesizotha enaso ukwedlula zonke izilwane.
61
2.7
Ukubaluleka kwezinkomo
Kuyajabulisa ukubona ukuthi lapha kwelakithi kwaZulu sinenhlanhla yokuba
sibe nemikhiqizo eminingana embiwa phansi. Singabala amadayimane, ithusi,
insimbi, amalahle, igolide kanye nokunye.
Konke lokhu osekubaliwe
kubambe elikhulu iqhaza ekuthuthukiseni umnotho wezwe lakithi. Noma
kunjalo awukho umkhiqizo odlula igolide neplatinamu ngokubaluleka
nasekuthuthukiseni umnotho wezwe lakithi. Nakhona kwelikaMthaniya iningi
imfuyo esinayo kepha ayikho edlula inkomo ngokubaluleka ngakho yona
singayifanisa neplatinamu lethu thina maZulu ngenxa yokubaluleka kwayo.
ULanga, (1991:7) uyakuveza lokhu kubaluleka:
Cattle were the most important thing in life to
a Zulu. They gave him food. Their hides
made clothes and shields. He bought his
wives with them. He killed them when he
made a sacrifice. Cattle made a man rich,
and a rich, important Zulu owned many
cattle. This was why looking after the cattle
was important work.
Noma uLanga ethande ukuphaphalaza lapho ethi thina maZulu sasithenga
abafazi ngazo izinkomo ngoba abathengwa kepha kusuke kwakhiwa
ubuhlobo. Kuyancomeka nokho ukuthi uyakuveza ukubaluleka kwezinkomo
esizweni sakithi.
UKrige, (1950:185) naye uvuthela icilongo elifanayo:
Of all the activities which are considered the
special sphere of men, the most important in
tribal economy is certainly the rearing and
the care of cattle. Cattle provide meat and
amasi, the mainstay of the Zulu diet, as well
as hides for shields and for clothing, while
the wealth of a man is always reckoned in
cattle, since it is with cattle that he must
acquire wives for himself and his sons and
pay doctor‟s fees when there is illness in his
kraal.
Such being the case, it is not
62
surprising to find the greatest care taken of
these valuable possessions, the loss of which
is the greatest disaster in the eyes of any
Zulu.
UKrige, (1950:189) uyaqhubeka aveze ukubaluleka kwazo izinkomo
ngaphezu kwenye imfuyo kanje:
Besides cattle, the Zulus possessed goats,
sheep, fowls and dogs before they first came
into contact with Europeans; but these
animals did not have the ritual value of cattle
nor are they considered as important. Goats
are indeed sacrificed for occasions of lesser
importance, or when a man is poor and has
no cattle, but for all important sacrifices
cattle are always used.
Uma sibheka izincazelo zezinzululwazi, akekho ongashaya phansi ngonyawo
athi akakuboni ukubaluleka kwezinkomo. Izinkomo zicishe ziziqwaqwade
emakhanda zonke izilwane ezifuywayo ngokubaluleka. Ukubaluleka kwazo
kungachazwa kusukela liphuma lize liyozilahla kunina ngendlela imisebenzi
yezinkomo eminingi ngayo.
USibiya, (2006) uchaza kanje ngemisebenzi yenkomo:
Uma kuthiwa chaza imisebenzi yezinkomo
akuhlukene nokubala izinwele ekhanda
lomuntu ngenxa yobuningi bayo. Sekungaya
ngomuntu ukuthi iyiphi imisebenzi ayibona
inesigqi uma eyihlaziya.
2.7.1 Ukwenza imisebenzi yesiko
Miningi ngangezimpethu zendlovu imisebenzi yamasiko lapho inkomo
ibamba khona iqhaza elibalulekile. Umsebenzi ophathelene nesiko nonesigqi
nesizotha usuke ungaphelele uma ingazange iwe inkomo. Noma ingahlatshwa
imbuzi, inhloso yalokho kusuke kuwukubika umsebenzi futhi isuke icaba
indlela yokuphendlela ukuwa kwenkomo. Yingakho uthole ukuthi imbuzi
ihlatshwa ngoLwesine ezindaweni eziningi yandulela inkomo ehlatshwa
63
ngoLwesihlanu. Ngenxa yokwenyuka kwezinga lobuphofu, usuthola abadla
imbuya ngothi sebenza imisebenzi ngayo imbuzi kanti umnumzane odla
izambane likampondo uziwisa eziwisile.
Lokhu kufakazela uJobe, (2006) uma ethi:
UThulasizwe woMnumzane akalokothi enze
umsebenzi ngembuzi kepha uwisa izinkomo.
Uma
edla
imbuya
ngothi,
ekhala
engashayiwe engakhalela embuzini kepha
angeke wazishaya isifuba ngalokho ngoba
usuke edlala ububha.
Kuyenzeka umnumzane ayihlabele izingane zakhe imbuzi ngenhloso
yokuzijabulisa. Lena kayidingi ukulandelwa inkomo.
Lokhu kufakazelwa uMsimang, (1975:114) uma ethi:
Inkomo kwakungeyona eyomuzi kepha
yayibulawelwa umndeni nebandla ngakho-ke
okuyiyona nyama yomnumzane nezingane
zakhe kwabe kuyimbuzi. Yiyona eyaziwa
ngokuthi inkukhu yabamnumzane. Kukhona
imbuzi ehlatshwa ngoba kugcinwa umsebenzi
othile wabangasekho kanti ikhona futhi
imbuzi engukudla kwasekhaya.
Inkomo iyahlatshwa uma kujatshulwe ekhaya.
Uma kunomgcagco,
kukhuliswa abantwana, kwemuliswa, umncamo, kubongwa izinhlanhla
neminye imisebenzi efuze leyo.
Iphinde ihlatshwe uma kuvele amashwa
noma kushwelezwa kwabaphansi.
ihlambo,
ukubuyisa
osewashona,
Uma kushone umnumzane kwenziwa
ukulungisa
amathwasa noma ukuwacola.
UMsimang, (1975:124) uyakweseka lokhu:
Kukhona
futhi
eminye
imisebenzi
okuhlatshwa kuyo inkomo njengokukhulisa
umntwana womfana noma wentombazana,
64
idlozi
nokulungiselela
ukuncamisa,
ukuqholisa,
ukwemulisa,
ukukhipha ihlambo, ukulungisa idlozi,
ukucola amathwasa, nezinyanga, neminye
eminingi. Yonke lena igcinwa ngokuhlaba
inkomo kanti emincane kwanele ukuhlaba
imbuzi.
2.7.2 Inyama, ubisi namasi
Umuzi ofuye izinkomo umashayandawonye uzwiwa ngendaba.
Inkomo
inenyama emnandi ezoyizayo uma iphekwe kahle. Okungajwayelekile ukuthi
umnumzane awise inkomo enzele umdeni wakhe idili kepha uyihlaba uma
enza umsebenzi othile wesiko ukuze kudle iningi.
Lokhu kufakazelwa uDonda, (1997:5):
Ngaphandle kwamasi kukhona inyama.
Umnikazi wenkomo ingeyakhe nje uma
isamdalela amacala, idla amasimu abantu,
nenkunzi
igwaza
izinkomo
zabantu.
Kuyingcosana
kabi
okwakhe
uma
isihlatshiwe. Inyama-ke yivela kancane futhi
inyama yinyama ngokunyamalala.
Abantu abangayejwayele baba namehlo
amnyama uma beyiphethe.
Umuzi
ongavamisile ukuba nenyama awuthandeki.
Umuzi kaShingana wethiwa
yiNkosi
uMpande ngokuthi kuSonkweni ngenxa
yokwesweleka kwenyama kulowo muzi.
Phela inyama yiyo edala ukuba abantu
bahloniphane futhi bazazi izikhundla zabo.
Izitho zonke zenkomo zinabaninizo.
Ngaphandle kwenyama lesi silwane siphinde sikhiqize ukudla okubalulekile
kwelikaMthaniya, ubisi namasi.
UNxumalo, (2006) uwachaza kanje amasi:
Amasi
ayisisekelo
sokudla
komuntu
ongumZulu.
Awukho umuzi ongawadli
65
amasi. Okubalulekile ngawo ayahlonishwa
ngoba awukudla kwabaphansi. Okuphiswana
ngawo komunye umuzi ngoba abafana
bakhona bangasuke bawadle bengaqosheme
bese ziphuza ukukhwela lezo zinkomo.
UKrige, (1950:55) naye uyakweseka lokhu:
The mainstay of the Zulu diet is amasi or
curds of milk and most of their dishes are a
mixture of this amasi with different
vegetables. Amasi is looked upon as food of
the household and strangers are not allowed
to partake of it.
UDonda, (1997:4) ukuchaza kanje ukubaluleka kwamasi:
Inkomo-ke ithandelwa ubisi lwayo. Amasi
ayayixosha indlala.
Abafana babuya
sebewaqhuba amahinikazi, onondlini kumbe
izinsengwakazi zakwabo. Izigqala bagcina
ngazo ngoba azinalubisi kanti futhi
zinemibele elukhuni. Zithi uma izinkomazi
zisaphunga imikhonto bebe bekhipha
amathunga namagula, bavule incotho
emibhotshoselweni
ukuze
kukhameke
umlaza.
Sekuzohlanjwa izandla qede
kusengwe. Uma sekusengiwe kuzokwethiwa
kugcwale amagula.
Umlaza uzophuzwa,
omunye kwenziwe ngawo ihongo. Nakanjani
ntambama kuzodliwa umthamo obandayo.
Uma kudliwa inkomo ihamba phela izingane
zikha
ngezandla
zokudla
zithele
kwezokunxele ngaphambi kokuba zidle.
Ekugcineni izandla zizokwesulelwa eziswini
ukuze iziswana zabo zithambe.
Kuyacaca ukuthi uma uzifuyile izinkomo usuke uphelele ekuzivikeleni
kumashayandawonye ngoba amasi ahlale eqhilika emaguleni okungamaphela
lokhu kusina kuzibethela kuze kudele.
66
2.7.3 Ukuqopha amabheshu
Imvunulo iyisisekelo sesiko.
Umuntu umbona ngayo imvunulo ukuthi
ungumhlobo muni. Umuntu ongumZulu angeke wamfunisela uma esevunule
ngoba uzizwa ngaphakathi uma esengene kuyo.
UNyembezi noNxumalo, (1966:4) balichaza kanje ibheshu:
Ibheshu lenziwa ngesikhumba. Okoqobo
lwalo ngelokubhinca phaqa, kodwa lisikwa
ngokusikwa
futhi
nemibala
ibekela
ngokubekela, lokho okwenza libe yimvunulo
yokuhloba nxashane kuyiwa emicimbini
ngemicimbi. Umuntu ukhetha inhlobo leyo
ayithandela lolo suku.
Isikhumba okujwayeleke ukusikwa kuso amabheshu nesitholakala kalula
esenkomo.
Insizwa iswela umsila ukukhombisa injabulo uma ivunule
ngebheshu elisikwe enkonyaneni yakubo.
Kufanele kukhumbuleke ukuthi
ukugqokela umcimbi nomcimbi ingqephu yawo akufikanga nempucuko
yaseNtshonalanga nokhokho bebevunula ngamabheshu ahlukile umcimbi
nomcimbi.
Lokhu kufakazelwa uNyembezi noNxumalo, (1966:44):
Insizwa yayingabi nebheshu elilodwa,
kanjalo nomnumzane. Abemaningi nje-ke
amabheshu abe efuna ukuqoshwa. Ngenxa
yokuthi imisebenzi miningi emphakathini
futhi namakhono abantu kawafani, iningi
labantu laliqoshelwa ngabanye amabheshu.
2.7.4 Ukusika amahawu
Umuntu ongumZulu akahambi evathazela njengenina, engaphethe ngisho
induku yokushaya inyoka endleleni yodwa nehawu ngokunjalo nalo alisali.
Amahawu nawo awafani, ahambelana nesimo somcimbi. Elokuhloba nelempi
alifani. Nawo amahawu asikwa esikhunjeni senkomo.
67
UNyembezi noNxumalo, (1966:44) bayakweseka lokhu:
Ukusika amahawu nokugatshwa kwawo
nakho kwakunabantu bakho. Elinye iqembu
lalaba bantu lalenza izihlangu zeNdlunkulu,
lizihlobise kahle ngekhono. Cishe isikhumba
senkomo sasisetshenziswa sonke ngoba noma
sekusele isiqeshana esincane kwakusikwa
amahawu amancane abafanyana bamathole
noma aphethwe ngomumo.
Kuliqiniso elingephikwe ukuthi ukuphatha isihlangu senkomo yakini kwenza
umfana aziqhayise.
UDonda, (1997:3) uyakuveza lokhu:
Izinhlobo zonke zezihlangu yizinkomo
zodwa. UBhongoza owaholela izinsizwa
ophathe wazikhohlisa wathi yizinkomo kanti
ngamabutho athwele izihlangu emakhanda.
Uma izinsizwa zedelelana iye isho enye ithi:
“Emdlalweni othile wofika nawe uyiphethe
inkomo yakwenu ngoba nami ngiyobe
ngiyiphethe eyakwethu.” Le nkulumo isho
ukuthi iyosha induku phakathi kwalezi
zinsizwa. Izinduna zezinsizwa ziyovele zithi
abayekwe batitinyane, kuthi leyo naleyo
nsizwa isungubale ngenkomo yakwabo.
UDonda, (1997:1) uphinde akuveze lokhu:
“Ngadla ngenkomo kababa.” Isho njalo
insizwa uma isihlabana ngenkomo isuke
iqonde umdlela esuke ivika ngawo. Konke
umuntu akuqokelele ngemsebenzi yakhe
akusho ukuthi ngokwakhe, kepha ukubiza
ngoyise. Ukubiza ngoyise ngoba amandla
onke akuye wawahleshulelwa uyise ngoba
lonke igazi elimveneneza ngemithambo
yakhe ngelikayise. Uyise wakukhokhela
ngezinkomo ukuba ahlephule la mandla akhe.
68
Kudela owaziyo ukuthi ukuba oPhezukonke akazidalanga izinkomo ngabe
sivika ngani futhi ngabe sihloba ngani? Kusobala ukuthi ngabe siphila
ngokuzingela izinyathi nezinkonkoni qede sisike sigabelele ukuhloba
nokuvika
njengabafokazana
abanumzane
bevunule
nabafana
abavunula
ngamankonyane
emiphunzo
ngezinyamazane,
yezimazi
zoyise
noyisemkhulu.
2.7.5 Ukushuka izidwaba
Isidwaba siyimvunulo abalulekile kumuntu wesifazane onguMzulu. Naso-ke
isidwaba senziwa ngaso isikhumba senkomo.
Lokhu kufakazelwa uLamula, (1963:175):
Izikhumba
zezinkomo
zazishukelwa
amabhahu.
Amabhahu
yizikhumba
ezishukelwa izidwaba, isikhumba sicwiliswe
emanzini size sithambe impela bese senyulwa
sibethelwa.
Kuthi uma sekwenziwe isidwaba, kubhuqwe
ngetshede
emnyama
noma
yezibi
ezishisiweyo, noma yenswani yezinkuni
kugcotshwe ngamafutha kuthambe kube
yisidwaba-ke
kulungele
ukubhincwa.
Ubezwe-ke abesifazane sebethi: “Awu yanhle
yini ingubo kakoSibanibani!” kushiwo
eseyibhincile isinuthuzela umsendo.
Izidwaba lezi zazisikwa ongoti bazo.
UMthethwa, (2006) ubeka kanje ngalokhu:
Ikhono lokushuka izikhumba akulona
elikanoma ubani. Kanjalo nekhona lokusika
izidwaba lidinga ongoti bakhono ngoba
akuwona umsebenzi wokusinisa amahleza.
69
Ongoti kungaba yibona abesifazane uqobo noma kube ngabesilisa abanekhono
lalo msebenzi.
Ngenxa yokubaluleka kwalo msebenzi amanye amadoda
athengisa ngazo izidwaba ukuze athole izinkomo.
ULamula, (1963:175) uyakuveza lokhu:
Kothi sesalunga, sisikwe ngokukwazi
ukwenza
izidwaba.
Lokho
kuvame
ukwenziwa yibo abesifazane ngoqobo;
kodwa-ke
namadoda
ayakwenza
nje
athandayo ngoba omunye njalo, abethola
izinkomo
ngokwenza
zona
izidwaba
athengise ngazo.
2.7.6 Ukulobola
Ukwakha umuzi kuyisifiso sawo wonke umuntu wesilisa kwelikaMthaniya.
Yize kunjalo, lesi sifiso asilula, siwumqansa ngoba noma usulutholile ubambo
lolo, kusafuneka uyocela ubuhlobo kubo. Ubuhlobo-ke abucelwa uhamba
uvathazela ngendlela kepha kusebenza zona izinkomo.
UNxumalo, (1951:46) uyakuveza lokhu lapho uveza umfo kaKhoza
eseyolobola intombi yaseMakhuzeni kanje:
Ekuseni kusempondo-zamnenke baphuma
abakhongi bafike bema esangweni bamemeza
ukuthi bathunyiwe nguKhoza, bazokokha
umlilo. Basho futhi ukuthi bamemeza
ngesithole esimaqandakawayiba. Baphuma
abantu beyozwisisa ukuthi lona omemezayo
esangweni uthini. Nempela kuthe ukuba
bezwe
kahle,
bakhonjwa
endlini.
Kwakhulunywa-ke
kwaze
kwagcina
ngelokuthi
kuhle
babuye
abakhongi
ngoLwesihlanu
kwelizayo
sebephethe
izimfanelo.
Naye-ke uSifo waphindela
ekhaya esese, wafike wakhininda indaba
enhle kwaKhoza.
70
ULamula, (1963:81) uhaya imvunge efanayo:
Kulisiko lesizwe ukulobola. Bheka kukho
ukukhehla kwezintombi ngesimemezelo
seNkosi.
KwaZulu,
ukulobola
kwakwehlukene nalokhu okubuye kwafika
nabaseSilungwini, lapho kubizwa khona
“ingquthu.” Futhi-ke manje sekwanqunywa
ubuningi bezinkomo okufanele balotsholelwe
ngazo oyise bezintombi. Ngithi kuyinto
enhle ukuba unina wentombi anikwe
ingquthu, ngoba kukhombisa ukubonga
ngokondla kwakhe umntanakhe.
UKrige, (1950:121) naye uyameseka okaZwide:
There was, before the codification of the Zulu
law, no fixed amount of lobola, and when the
husbands people had no cattle they might
even produce two or three stones, and their
suit could not be refused on this account. It
was however, consired an honour to lobola
with many cattle, and therefore every man
did all in his power to give as many cattle as
he could.
Inhloso enkulu yokuganwa nokugana ukuthi owesifazane nowesilisa basuke
befuna ukuthatha igxathu lokugcina ezimpilweni zabo lelo lobudala.
UMsimang, (1975:249) ubeka kanje ngalokho:
Ukugana
nokuganwa
kungukuphelela
kwalawo mabanga okukhula. Ongaganiwe
kakapheleli ebuntwini, ngesiko owesilisa
waziwa
ngokuthi
ungumfana
kungakhathaleki
noma
useneminyaka
emingaki yobudala, futhi ngeke ahlale
ebandla aphendulane namadoda ngisho
angaze abe impunga ekhanda.
UZama, (1967:90) uyakuveza ukubaluleka kwezinkomo lapho eveza
uDlovunga eseshukwashukwa umcabango wokuthi kufanele aganwe njengoba
71
engase athole indawo yokufihla ikhanda esizweni samaMpumuza emva
kokulimala empini kanje:
Ngobusuku
belanga
esasiye
ngalo
kwaMshengu,
ubuthongo
bephuza
ukungifikela
ngenxa
yokuqwashiswa
umcabango
owawuqale
ukungihlupha
sisesendleleni
sesibuya
kwaMshengu,
kwazise ukuthi nganele ngazifunyanisa
ukuthi ngiyamukelwa ukuba ngikhonze
esizweni sikaMachibisa Zondi, ngafisa
kakhulu ukuthi nami ngize ngigcine ngokuba
ngibe nomdlandla phakathi kwamaMpumuza,
ngokuba ngigcine senginomuzi, kodwa leso
sifiso
sami
sasigutshazwa
umbuzo
owawungibuza ngokuthi:
“Umuzi ungawakha kanjani ungenazo
izinkomo ongayilobola ngazo intombi
ongayikha?”
Indaba yokuzeswela kwami izinkomo yaba
inkinga.
Ngacabanga izindlela eziningi
engangingagcina ngiyizuze ngazo imfuyo
enoboya, kodwa zonke ngazifunyanisa
zizokwephuza ukungisondezela inhloso yami.
Ekugcineni sekuze kwaba ngesikabhadakazi,
kwathi shazi umqondo owangikhumbuza
ukuthi ngangike ngacabanga ukuncibilikisa
insimbi
engangiyibone
isematsheni
emhumeni kodwa ngathiywa ukwesaba
ukuthi ngangiyobe ngiziqhatha nabantu
besizwe
engangingakabinayo
imvume
yokubakhona ezweni labo.
Kuyacaca ukuthi ngaphandle kwezinkomo ngabe ukuganiselana kuyinkinga
ngoba
izinkomo
yiwona
mgogodla
womcebo
wesintu.
Kufanele
kukhumbuleke ukuthi intombi ayiqedwa ngoba lokho kuvulelwa abasekhweni
intuba yokuzozikhalela uma besenkingeni kwazise phela ukuthi umkhwenyana
isigodo sokuqhuzula.
72
2.7.7 Ukuzibophela
Ukudla kuyihawu lokuxosha umashayandawonye futhi ngaphandle kokudla
ngabe imisebenzi eminingi ayiqhubeki ngenxa yokufadabala kwamandla.
Abantu basebenza nje kungenxa yokuthi bafuna ukuthola amasentshana
okuthiba yona inkemane. Isizwe sikaMageba siyisizwe esikhuthele nesithanda
ukulima.
UNene, (2006) uphawula kanje ngokulima:
Umuntu onguMzulu wempela akabuzwa
ngasekulimeni. Ukulima odedangendlale
bamasimu kuyinsakavukela kuyena. Uma
iqala imbozisa igeja libuzwa kuyena noma
lithwasa ngokunjalo.
Ukulima odedangendlale bamasimu kudinga amandla nesikhathi esiningana.
Yingakho okhokho babona isidingo sokuthi basebenzise izinkabi uma
kwenziwa lo msebenzi.
Izinkomo ziyigugu elingechazeke kumuntu
ongumZulu futhi engayifela nokuyifela. Angiphathi uma olusile eyibhaxabula
phambi
komniniyo
kuthi
akamudle
amfele.
Ukulima
kwakungacatshangwa. Lo mkhuba wafika nondlebezikhanyilanga.
Lokhu kufakazelwa uLamula, (1967:176):
Ukulima ngezinkabi, sake sade silinyelwa
yibo. Kulukhuni kobaba ukuba izinkomo,
izinkomo ukudla kwabo, ziboshelwe
kulinywe ngazo: kube sengathi ingebe
isadliwa nakudliwa inkomo eboshelwayo,
sengathi
sekungumuntu!
Konke-ke,
nemimese,
nezimfologo,
nezipunu,
nezindishi, namabhulukwe, sakwejwayela
kakhulu, sikubuka kulabo: kakhulu-ke ngoba
bafika nezintombi nezinsizwa, kwabuye
kwendiselwana.
Safunda
nokugadlela
ukushaya indlamu, nemikhuba yokubonga
kwabo izintombi.
73
ngazo
Kuyadabukisa
ukuthola
ukuthi
izinto
eziningi
ezisetshenziswa
uma
kuboshelwa ziqhamuka khona enkomeni. Izitilobho, izinswebhu namatilensi
zakhiwa ngaso isikhumba senkomo.
UDonda, (1997:3) uyaweseka lo mbono:
Inkomo ithandelwa imisebenzi eyahlukene.
Ukulima okwenziwa izinkabi. Kusuke
kudabukise okwezinkabi ngoba izitilobho
zokubophela izinkabi zenziwa ngesikhumba
senkomo.
Iziswebhu okushaywa ngazo
izinkabi zenziwa ngesikhumba sayo futhi
inkomo. Kusetshenziswa ingxenye yenkomo
ukucindezela kuhlushwe inkomo.
Azazi
izinkabi ukuthi zimidwayidwa nje futhi
zifuthelwa yimivimbo nje sixetshulwa
ngenkomo.
2.7.8 Ukuxoshisa
Inkomo isipho esikhulu esizedlula zonke lapha kwelikaMthaniya.
Uma
umnumzane ehlabele enye yezingane zakhe inkomo ukwenza umsebenzi
othile abantu abawuvali umlomo. Uyaye ubezwe bekhulumela phezulu bethi;
“uSibanibani phela ubewise inkomo.” Angisayiphathi eyezinyanga, zijabula
zize ziswele imisila uma sezithole ugxa lwazo oluyinkomo.
UMasondo, (1940:24) uyakufakazela lokhu lapho eveza inkomo ewa emuva
kokukhula komfana kanje:
Ngalolo lusuku umfana usuke esebhince
njengoba bonke ungasekho umahluko,
nalapha sekuhlatshwa le nkomo, ubuye
elashwe ngeminye imithi futhi kugcizelelwa
kuleyo yokuqala. Inyama yenkomo ikhishwa
izitho kodwa enye isiwe eNdlunkulu,
iyobekwa emsamo njenganxa kusuke
kuthethwa amadlozi.
74
UMasondo, (1940:26) uphinde akuveze lapho sekukhule intombazane kanje:
Njengoba intombazane kayiwadli amasi,
kuthi-ke ngalusuku lumbe uyise ayihlabise
imbuzi yokuwadla amasi, kanye nenkabi
yokuba
ithombile.
Lapho
utshwala
sebulungile. Phela utshwala babungasileli
ndawo emadilini emvelo.
Uma umuntu enze umsebenzi ongaphezu kwamandla, iNkosi yathokoza
nakhona iyomxoshisa.
Lokhu kufakazelwa uBhengu, (1965:19) lapho eveza khona iNkosi ixoshisa
umfo kaNosizila uNyambose emuva kokulwa nenkunzi eyedwa ngenkathi
bekleziswa kanje:
Bonke abantu ababekhona komkhulu
abawuhlanganisanga
umlomo
bebabaza
isibindi sami sokusukela isilwane esigadalala
kalula nje. Izinduna zakunokondisa lokho.
Kwaba
sengathi
kwakukhona
eyayizongixoshisa khona iNkosi ngesibindi
sami
sobuqhawe
engangisibonakalisile.
Ngaba yindaba egudwini.
INkosi yangibuza ukuthi ngingubani,
ngizalwa
ubani.
Ngayitshela
ukuthi
nginguShiyabantu;
ngizalwa
uNosizila
kaMbobozehluzo wakwaNyambose. INkosi
yayimazi ubaba ngoba kwakunguntanga.
Yathi:
“Wena ungokaNosizila ngokusizila,
Amadoda nabafazi;
Abasingise enhla nasenzansi.
Usanda sithebeni njengensonyama!
Ingani
abanye
bayaqhaqhelwa.
Ngiyabona mfana nawe uzofuza bona
oyihlo.”
Amazwi eNkosi angithokozisa, angigunyaza
ukuba ngenze izimanga zobuqhawe ukuze
iNkosi ingenze ngibe yinto ethile.
Kwachacha ukuthi isenzo sami sangiveza
eNgonyameni.
Ngabanethemba elikhulu
75
lokuthi kukhona okuhle engangisazokuthola
eNkosini yami.
UBhengu, (1965:164) uphinde akuveze lokhu lapho iNkosi yasebuThonga
uSihawuhawu exoshisa umshana wayo uZinitha kanje:
Kwathi lapho iNkosazana isifuna ukubuyela
kwelasebuThonga, wanqaba uSihawuhawu,
wathi: “Ngeke kwalunga mshana wami
ukuba uye kobamba izintambo zombuso
ungachanguzile.
Ngakho-ke
ngizonichanguzisa ninoNyambose. Alikho
ilobolo engizolibiza kuNyambose ngoba
usekusebenzele kakhulu, waze wabuyisa
nombuso wakho.
Nami ngiyambonga
uNyambose emsebenzini asewenzile phakathi
kwesizwe samaThonga.
Ngakho-ke mshana wami ngizokuxoshisa
ngesinyikanyika somhlambi wezekhethelo
inyonikayiphumuli, uyofika wakhe ngazo
umuzi wakho. Lezi zinkomo ngikuxoshisa
ngazo nje, ngoba ifa lakho ladliwa nguyihlo
omncane.
Wena
umntakadadewethu
uMevase; lokhu engikwenzayo angichithi,
kodwa
ngakha
umuzi
womntanami.
Ibhojongwana
elinguyihlo
omncane
lakuqhwaga ifa lakho mshana wami.”
Kusobala ukuthi ukuba izinkomo azibonwa ngabe leli siko lokuxoshisa ngabe
selithanda ukufekela, ngakho kufanele sizethulele isigqoko izinkomo
ngokwenza leli siko libelula futhi lingafadabali.
2.7.9 Ukusisela
Isizwe sakithi samaZulu sidume ngokuba yisizwe esinobubele nezandla
ezihlale zivulekile. Umuntu ongumZulu akaze wasina ngethambo lomunye
uma embona eswele, ehlwempu kepha uyaye afune izindlela zokumsiza. Uma
kuwukuthi lowo oswele udlala umashayandawonye ngoba engenamfuyo,
omunye womphakathi ube esemsisela.
76
Lokhu kufakazelwa uMasondo, (1940:84):
Abansundu
babefihlana
ngaleli
siko
ubuphofu bomunye bungabonakali. Kwabe
kufana nokucela umfana ayokwelusa
izinkomo komunye umuzi, abese enikwa
isisinga okungukuthi imbuzi, noma inkomo
ibisiyanda le mpahla, naye abeseba
nezinkomo noma izimbuzi.
Uma usisela umuntu awumniki inkomo eyodwa phaqa kepha umnika
ezimbalwana ngoba inhloso yaleli siko ukuthi athole okuya ethunjini
ikakhulukazi amasi. Akulula ukuthola amasi ongondla ngawo umndeni wonke
ngenkomo eyodwa.
UNxumalo, (2007) uphawula kanje ngalokhu:
Amasi ukudla okubalulekile nokuyisisekelo
kumuntu ongumZulu.
Ngakho-ke uma
uhlose ukumsiza umuntu wakini umnika
okufanele. Yingakho uma usisela umuntu
umnikeza izinkomo ezibonakalayo futhi
ezingabaleki.
Ngaphandle kokusiza lowo osuke esiselwe naye umsiseli uyasizakala
kwesinye isikhathi.
Uma isibaya sakhe singenelwa ubhubhane lwesifo,
sishaya siqothe umnikazi uyaphepha ngoba uyazi ukuthi lezo azisisile
ziphephile ezifweni ngoba zona zikude nekhaya.
Uma futhi umnumzane
kwenzeka iNkosi imudle isibaya ngecala elithile, imfuyo esisiwe iyasinda
akwazi ukuthi abuye aphembe ngayo.
Lokhu kufakazelwa uKrige, (1950:186):
A well-known custom among the Zulus in the
ukusisa in accordance with which a man
seldom keeps all his cattle at his own kraal,
but invariably places some in care of some
kraal owner. Then if disease breaks out
among his cattle, all will not be lost and he is
“eaten up” (i.e. has his cattle confiscated and
77
is killed, together with all the inmates of the
village in his charge, by order of the King),
he will at least have benefited some friend.
2.8
Izimo zokukhuluma eziphathelene nenkomo
Kudela owaziyo ukuthi ngabe yayiyozala nkomoni olimini lwakithi ukuba
inkomo ayizange ibekhona kwelikaMalandela. Isizathu salo mbuzo ukuthi
izinkomo azisuki olimini lomuntu ongumZulu uma esejula enonga ulimi
lwakithi kwaMthaniya.
Kukhona isaga esithi; “Kazi iyozala nkomoni.” Lesi saga savela ngokuthi
kuqashelwe inkomo uma ingakazali. Uma ingakazali akekho owaziyo ukuthi
iyozala nkomoni, ngisho umnikazi wayo imbala.
Ngakho-ke kusuke
kubanjwe umoya, kungaziwa mbantshi kujiya. Lesi saga sisetshenziswa uma
ungaziwa umphumela wento ethile.
ULamula, (1963:113) ubeka kanje ngalesi saga:
Kushiwo
ngento
eyenqenekileyo
okungaqondwa nokuthi iyakulunga yini.
Ngenxa yokubaluleka kwezinkomo sekwaze kwavela isaga esithi; “Indod‟
ifel‟ ezinkomeni.” Lungakafiki ukhondolo lwemali lapha kwelakithi, izinkomo
kwakuyiyona ngcebo enkulu.
Umnumzane wayengafuni lutho oluthinta
imfuyo yakhe, yingakho enganquma ukuyifela namanje liselikhulu iqhaza
layo.
Lokhu kufakazelwa uNyembezi, (1954:129):
Indod‟ ifel‟ ezinkomeni (A man dies with the
cattle). Before the arrival of the Europeans
with their money exchange, the wealth of the
Zulu was his cattle. With cattle he was able
to get himself many wives. A man enjoyed
going out to sit by the cattle kraal, to see his
cattle out or returning. The cattle were
everything. Therefore a man had to go out if
78
anything threatened his cattle and save them.
It was a manly act to die in the defence of
one‟s cattle.
One has to look after one‟s valuable
possessions well.
Ukufika
kwabamhlophe
nenkece
kwacishe
kwayiphazamisa
inkomo
ukubaluleka kwayo kwezinye izindawo. Ondlebezikhanyilanga lapho bafika
bathola amatshe aligugu abiza eshisiwe imali lena. Lokho kwaphoqa amadoda
akithi ukuba nawo ahambe ayosebenza emigodini, emba akhiphe leli tshe
elinemali. Lesi senzo sazala isaga esithi: “Inkomo imbiw‟ etsheni kobelungu.”
Lokhu kuchaza ukuthi umnotho wakobelungu imali ulingana nenkomo.
Akukuhle neze ukuthembela entweni yomuntu. Kuhle ukuba ube neyakho
ngoba uma eseyifuna umniniyo wena uyosala usungumtshingo ubethwa
ngubani. Isaga esithi: “Enethunga kayidingi noma enethunga kayisengelwa
phansi” savela ngokubona lesi simo.
ULamula, (1963:111) uyakweseka lokhu:
Enethunga kayidingi. Kusho inkomo. Kuthi
uma
umuntu
esengela
ethungeni
lokwetshelekwa, kothi mhla umninilo
ezokusenga eyakhe, akwephuce, mhlawumbe
athi makusenge yena kuqala ngoba ngelakhe.
Kuyisiluleko sokuthi musa ukuzejwayeza
ukuphila ngezinto zabanye. Yiba nezakho.
Lokhu kuphindwe kwasekelwa uNyembezi, (1954:198):
“Enethung‟ ayisengelwa phansi.” The one
(cow) with a pail is not milked onto the
ground. This means that one is not prepared
to suffer when he has own things, just as a
cow with a milk pail should not be milked
onto the ground.
Esinye sezimo zokukhuluma esiphathelene nenkomo yileso esithi: “Inkunzi
isematholeni.” Lesi simo sokukhuluma sichaza ukuthi abaholi bangomuso
79
baziveza besebancane ngoba nenkunzi ayizalwa isikhulile isiyinkunzi kepha
iqala isencane ibe ithole igcine isikhulile isiyinkunzi.
Isizwe samaZulu isizwe esiqikelelayo ukuziphatha ngendlela efaneleyo kodwa
noma
kunjalo
ezinyantisayo.
bakhona
osikhwiliphambananobhoko
abenza
izenzo
Isaga esithi: “Useng‟ inkomo nenkonyane” sichaza abantu
abanjalo. Isibonelo salokho yilapho umuntu ethandana nonina nendodakazi.
Lokhu kufakazelwa uNyembezi, (1954:55):
This is used of a thoroughly bad and
unscrupulous person, who has no respect for
decency, like a person who will have intimate
relations with a woman and her daughter.
Kukhona
abantu
abanesiphiwo
esibi
sokuhubhuza
amanga
noma
kungenasidingo. IsiZulu siyababhekela nabantu abanalesi sifo ngokusebenzisa
yona inkomo esageni esithi: “Usenga ezimithiyo.”
UMthethwa, (2006) uphawula kanje ngalesi saga:
Kuyaziwa ukuthi uma kusengwa kusengwa
inkomo encelisayo ngoba emithi ubisi
alubonwa noma uma uphoqa kuphuma
amanzana angelona ubisi. Ngakho uma
usenga inkomo emithiyo usuke uzikhohlisa
wena qobo ngoba aluphumi ubisi.
Kukhona abantu asebaphila ngawo, umuntu agcine esehilwe yiwo amazwi
akhe esekhohliwe yena. Isaga esithi: “Inkomo ixakelwe yinkonyane.” Sithola
indawo yaso esimweni esinjena.
UNyembezi, (1954:106) usichaze kanje lesi saga:
It is not usual that animals find labour
difficult. But it happens and when it does
happen, it becomes very difficult to say
whether the animal will live or die. It is this
80
element of uncertainity which is stressed by
the proverb.
One may find that in an affair under
discussion, there may be so much
contradiction as to make the whole issue
uncertain. This saying is also used of an
untruthful person caught by his own words.
Uma abantu bengcebelekile, bebusa, kumnandi kusetshenziswa isaga esithi:
“Kukwankom‟ isengw‟ ilele.”
Emlandweni wakithi kwaZulu akukaze
kwenzeke ukuthi inkomo isengwe ilele.
Noma ngabe umsengi unekhono
elingakanani, angeke waphumelela ukuyisenga ilele. Empeleni uma engase
enze lo mkhuba, kungabonakala sengathi azehlanga zonke emthini.
UNyembezi, (1954:155) uyakweseka lokhu:
A cow is never milked lying down. Only a
stupid person would ever dream of doing
such a thing. The saying may also be used,
however, to describe a general state of
contentment, where people do thing leisurely.
Ulimi lwakithi lunemfundiso nezexwayiso.
Kubalulekile ukuthi umuntu
ngaphambi kokuba enze into ayicubungulisise, athole ulwazi olunzulu ngayo
ukuze agweme ukuhlangabezana nobungozi. Isaga esithi: “Inkomo isengwa
ngoyaziyo,” sisichaza kukhanye bha lesi simo.
UMakhaye, (2007) ubeka kanje ngalesi saga:
Ngaphambi kokuba umuntu asenge inkomo
uyaye ayifundisise imikhuba yayo aze
ayejwayele
umsengi.
Wena
oqalayo
ungathwala kanzima uma uyiqala.
Uma umuntu efuna into kumuntu, indlela ayicela ngayo ibalulekile. Uma
ocelayo eyidliwa, ecela ngesankahlu noma ubuzomnika, ugqozi luyaphela,
ungabe usaphumelela ukumnika.
81
Noma uma ube nozwelo ungamniki
ngendlela obufisa ngayo. Isaga esithi: “Iyagodla nxa igqulwa yehlisa nxa
inxenxwa,” sikubeka kucace isidingo senhlonipho nesineke uma wenza into.
Umsengi ophusile uthi uma esenga, ayibongele inkomazi yakubo, kwenye
inkathi anandise nangekhwela. Lapho usuke eseyithinte emanonini inkomazi
kuthi cosololo kuyo bese iyehlisa kugcwale amathunga ngamathunga.
Esinye isimo sokukhuluma esiphathelene nenkomo yilesi esithi: “Indlezan‟
ayisengelwa thungeni” noma “Indlezan‟ isengelwa phansi.”
Lesi saga
sisuselwa ekutheni uma inkomo isanda kuzala kuphuma ubisi olungeluhle
ezinsukwini zokuqala. Ngakho-ke ngoba lolo bisi alunamsebenzi, lusengelwa
phansi.
Kuthatha izinsukwana ukuthi kuphume ubisi oluyilo bese
kusetshenziswa ithunga ukubone ukukhiqiza kwayo. Lesi saga sichaza ukuthi
kulukhuni ukulinganisa izinga lamangwevu omuntu uma esanda kuqala
umsebenzi.
UMthiyane noKheswa, (1992:80) basichaza kanje lesi saga:
Kusuke kushweleza umuntu ongakabi lutho,
kakunakwa okwakhe akushoyo.
Impatho yabantu ayifani. Kukhona ophathwa kahle, kukhona ophathwa kabi.
Kumuntu ophethwe kahle kufanele naye abonelele ngokuphatha kahle abanye.
Kuyaye kuthiwe : “Inkomo ayisengwa ngokwehlisa kushiyelwa inkonyane”
UMthiyane noKheswa, (1992:80) bashaya icilongo elifanayo:
Kushiwo kumuntu ophethwe kahle.
Ubobuye ubonelele phela.
Ukuziphatha kwabantu kuncike kakhulu ekuziphatheni kwabazali. Abantwana
babukela kubo ukuthi baziphatha kanjani.
Isaga esithi: “Inkonyane ifuze
unina” noma kuthiwe “Umbala uchacha enkonyaneni.”
82
Kubalulekile ukwenza into kunesikhathi ukuze ungaxhamazeli. Nakulesi simo
inkomo iyasetshenziswa lapho kuthiwa: “Inkonyane ikhethwa kusakhanya.”
Lokhu kushiwo ngoba uma sekunqundeke amehlo kubalukhuni ukubona
nokuhlukanisa inkonyane kunina uma incela.
Lokhu kufakazelwa uNyembezi noNxumalo, (1966:166) basichaza kanje lesi
simo sokukhuluma:
Yenza izinto ngesikhathi esifanele.
ULamula, (1963:112) yena usichaza kanje lesi simo sokukhuluma:
Inkonyane ikhethwa kusakhanya.
Kuthi
umuntu kaboqaphela masinyane, ayibalekele
indlela engamfaka engozini. Kulinganiswa
ngenkonyane,
ngoba
uma
abafana
bengawakhethi kusakhanya, kuvama ukuba
amanye angabe esabonakala, ngakho-ke
angase alale konina.
Okunye kungathi
bayawakhetha, kanti sekuthule umthakathi
eziqundwini, bengasamboni.
Okujwayelekile ukuthi umuntu uma eqala ukwenza into aphatheke kahle.
Kungenzeka kubekhona lokho kungaphatheki kahle aze aye ngokujwayela.
Nakulesi simo inkomo iyasetshenziswa lapho kuthiwa: “Inkonyane ithuka
isisinga.”
Njengayo inkonyane uma iqala ukuboshwa ngesisinga, iqale
idlubulundele ifuna ukuziqaqa ize ibone ukuthi lesi senzo asiyiyisi ndawo,
kungcono ithambele umthetho. Kafushane lesi saga sichaza ukuthi uzobuya
ajwayele.
IsiZulu sithi: “Intandane enhle umakhothwa ngunina.” Sikhona nesaga esisho
lokhu esiphathelene nenkomo.
Lesi saga sithi: “Amankonyane alandela
onina.”
83
UMthiyane noKheswa, (1992:78) basichaza kanje lesi simo sokukhuluma:
Kungcono umntwana oyintandane
nonina kunokuba asale noyise.
asale
Abantwana abazalwa nguye uqobo umuntu abaconsi phansi kunalabo
angabazali. Isimo sokukhuluma esithi: “Inkonyane yenye iyayiqhubukusha,
eyayo iyayikhotha.”
Izinkomo nazo zinakho ukucwasana.
Kukhona okuthi uma zihlangana
zijabulelana ngokuthi zikhothane kanti futhi kukhona okuthi uma zihlangana
kube yimpi, zikhahlelana. Yileyo naleyo yenze okwenziwa omunye. Ngenxa
yalesi simo kwaze kwavela isaga esithi: “Ikhoth‟ eyikhothayo, ikhab‟
eyikhabayo.”
ULamula, (1963:99) usichaza kanje lesi saga:
Kuthi yilowo muntu uthanda lowo naye
amthandayo. Kulinganiswa ngenkomo ngoba
ikhotha eyithandayo.
Usuke ukhombisa ubuntu uma umbonelela omunye uma esebunzimeni,
ungasini ngethambo lakhe.
Isimo sokukhuluma esithi: “Inkonyane
iyashiyelwa” sichaza khona lokho. Umsengi uma esenga akafaki amazipho
ayigude inkomazi isale ibakaza inkonyane. Lokho akuthandeki, kufanele nayo
ayicabangele.
OPhezukonke wadala abantu bobulili obungefani kodwa wabenza ukuthi
ekugcineni bahlale ndawonye ukuthiba isizungu. Uma omunye ehlezi yedwa
engekho omunye kubamuncu ngenxa yokudlala umzwangedwa.
isaga
esithi:
“Isizungu
sabulal‟
inkonyana
njengakwaMasuku
siyasetshenziswa.” Imvelaphi yalesi saga ithanda ukuba nendida.
84
Nakhona
UNyembezi, (1954:200) ushaya icilongo elifanayo:
Isizungu
sabulal‟
inkonyana
njengakwaMasuku (Loneliness killed a calf
as at Masuku‟s).
It is not easy to trace the origin of this
expression. It may be that the people of a
certain Masuku household would go away
leaving the home deserted during the day.
Then one day, they returned to find that a calf
lost its mother through death, and then later
the calf itself died. The death of the calf
would then be ascribed to loneliness.
Whatever the origin may be, the saying is
used by a person who feels the want of a
companion, man or woman.
Umuntu ongazinzi ndawonye akathandeki futhi usuke ekhombise ukuthi
uyisehluleki. Umuntu onjalo kuthiwa: “Umanxiwa kamili mbuya.” Isaga
esithi: “Inkomo yokuthutha kayinamquba” ngoba phela umquba utholakalala
ngokuthi inkomo izikhulule ndawonye.
Uma ilokhu ithutha, igcogcoma
umquba awubonwa.
UNyembezi noNxumalo, (1966:171) basichaza kanje lesi saga:
Umuntu ohlala ngokuthutha njalo akavami
ukuphumelela.
NgesiZulu uma sifunga sigomela ukuthi into ngeke yenzeke sithi: “Inkom‟
ingazal‟ umuntu.” Selokhu kwathi nhlo akukaze kwenzeke ukuthi inkomo
izale umuntu. Lesi saga sichaza nje ukuthi leyo nto ngeke yenzeke noma
usuthanda kangakanani.
Into emnandi iba mnandi ngokuphindwa.
Isaga esithi: “Inkomo ayimithi
ingaphindwanga” siyibeka icace le nkulumo. Lesi saga sisuselwa ekutheni
inkomazi ayibambi ngokokuqala, kudingeka ize ikhobe. Lesi saga sichaza
ukuthi into emnandi noma enhle iyaphindwa.
85
Kukhona abantu okuthi uma bekhuluma baziveze sengathi banemisebenzi
emikhulu nebonakalayo esebeyenzile. Nakulesi simo esinjalo inkomo inesaga
sayo esiphathelene naleso senzo esithi: “Inkomo enomlomo kayinamasi.”
UNyembezi noNxumalo, (1966:161) basichaza kanje:
Umuntu okhulumela futhi kavamile ukuba
nemisebenzi ebonakalayo. Akuyi ngomlomo.
Inkomo, ingeyena umuntu ayinawo amandla okuthenga iduku ukuze izesule
ngalo amafinyila kepha isebenzisa ulimi ukuzesula. Yingakho kwaze kwavela
isaga esithi: “Ufinya ngolimi njengenkomo” okuchaza ukuthi uyahlupheka,
udlala indlala nokuhlupheka.
UNyembezi, (1954:115) usichaza kanje lesi saga:
Ufinya ngolimi njengenkomo (He cleans his
nostrils with the tongue like a beast).
When a beast wants to clean its nostrils, it
uses its tongue. A person referred to in this
manner is one who is in great want, who
lacks even a rag to clean his nose with. Not
only that, but the poverty seems to affect his
mind as well, so that he sees nothing wrong
in eating his own mucus.
Kuhle ukuthi umntwana akhuliswe ngendlela kuthi uma ephaphalaza ephuma
kwinqubo ayiyo, aqoqwe ngendlela yakhona ngoba nesiZulu siyasho ukuthi
ugotshwa usemanzi.
Uma umntwana eyekelelwa ukhula nalo ukhula.
Yingakho kwaze kwavela isaga esithi: “Inkomo ikhula namafutha ayo” noma
“Ithole likhula namafuth‟ alo.” Lokhu kuchaza ukuthi lokho ekade eyikhona
umuntu ebunganeni bakhe ubayikhona uma esemdala.
Inkonyane uma
ikhuluphele isencane akwenzeki ukuthi uma isindala izace.
kubalulekile ukuthi ingane ifundiswe inqubo okuyiyo isencane.
86
Yingakho
UNyembezi noNxumalo, (1966:174) basichaza kanje lesi saga:
Lokho umuntu ayikho ebuntwaneni uvama
ukuba yikho nalapho esekhulile.
Ukungaboni ngaso linye kuyimpilo esintwini. Kuyenzeka abantu baphikisane
ngento isobala, kuthi uma omunye eseboniswa ukuthi umbono wakhe
ubuphaphalaza, azivume izinduku. Yingakho kwaze kwavela isaga esithi:
“Inkomo icolile inone.”
UNyembezi noNxumalo, (1966:158) basichaza kanje:
Bengithi-ke wathini wena? Kwenzeke kahle
kwahamba ngale ndlela.
Noma udaba lungajula kangakanani, kuyaye kufike lapho kufanele kuthathwe
khona isinqumo. Nalapho inkomo ibamba elibonakalayo iqhaza ngesaga
esithi: “Kwehlukana inhloko nesixhanti.”
Inhloko nesixhanti kuyizitho
ezimbili ezahlukene kodwa umuntu ongakaze ahlinze akhiphe izitho angeke
akwazi ukuzihlukanisa zihlale obala.
Lesi saga sichaza ukuthathwa
kwesinqumo endabeni ebibhekwe ngabomvu.
Isizwe esingawagcini amasiko aso asivamisile ukuthuthuka. Isiko liyisisekelo
sesizwe. Isaga esithi: “Inhloko idliwa ebandla,” sihlaba esikhonkosini. Lokhu
kususelwa ekutheni inhloko ukudla kwebandla ngakho ongase anikeze abanye
kungelona ibandla ngabe uphambana nesiko futhi ungayikhotha imbenge
yomile ebandleni. Kafushane lesi saga siqonde ukuthi akugcinwe amasiko.
Noma into ungayifihla kanjani, iqiniso ligcina livelile.
Ngakho-ke kuhle
ukuthi uma wenza into uyenzele obala ukuze ungatholi kugxekwa ngelinye
ilanga. Isaga esithi: “Inhloko idlelwa obala” sifakazela khona lokho. Uma
ibandla lidla inhloko, liyidla kubone lonke ilizwe, aliyidleli esithe.
87
UNyembezi noNxumalo, (1966:177) basichaza kanje lesi saga:
Izinto ubozenza obala, hhayi ngasese.
Izinkomo zithi uma zizwa iphunga lomswani lapho kade kuhlinzelwa khona,
ziye zivukwe uhlevane, zibhonge, ziqhwishe kube njeya. Zisuke zikhombisa
ukukhala ngokubulawa kwenye.
Kepha noma zingenzani angeke zikwazi
ukuyivusa leyo nkomo. Isisho esithi: “Ukubhodlela / ukubhonga emswaneni”
sasukela lapho. Nakubantu kukhona ukuthi umuntu akhalele angeke esakwazi
ukukulungisa.
ULamula, (1963:108) usichaza kanje:
Ukubhodla emswanini. Yizwi elithi noma
uthukuthele
kakusasizi
lutho
ngoba
kawusenakwenza
lutho
kulokho
ebe
kusweleke
ukwenze.
Kulinganiswa
ngenkomo, ngoba zibhodla lapho kade
kuhlinzelwa
khona
enye,
kodwa
kazisenakuyivusa.
Umuntu odume ngezenzo ezimbi uyaziwa agcine esexwaywa umuntu wonke.
Isaga esithi: “Sekuyinkomo yombala” siyasetshenziswa kumuntu onjalo.
Umnumzane nomnumzane uyazi yonke ngemibala yayo imfuyo yakhe nayeke uma enezenzo ezimbi, uzifaka umbala omubi kubantu ngalokho.
IsiZulu sithi “Ithemba kalibulali.” Kuye kwenzeke ukuthi nithembele entweni
ethile kanti senibambe amaqubu entenesha leyo nto, ayisezukuphumelela,
sekonakele. Isaga esithi: “Yawuchitha umuthi inkonyane” siyasetshenziswa
uma sekunjalo.
UMakhathini, (2007) uyichaza kanje imvelaphi yalesi saga:
Amankonyane kuyenzeka alaliswe exhibeni
ngenxa yezimo ezithile ikakhulukazi uma
ephethwe umkhuhlane. Kuba yinzukazikeyi
uma sekufanele iphuziswe imishanguzo.
88
Kuleso sidididi kuyenzeka ukuthi muthi ndini
uchitheke. Uma usuchithekile kuphela
nasozwaneni ngoba kusuke kuthenjelwe
kuwo.
Esinye isaga esiphathelene nenkomo yileso esithi: “Inkomo ehambayo
kayiqedi tshani.”
Lesi saga sichaza ukuthi ubopha isihambi, angeke
walahlekelwa yilutho.
UNyembezi, (1954:51) uyasekela lesi saga:
Inkom‟ ehambayo kayiqedi tshani (A beast
that is passing finishes no grass).
Cattle may be driven from place to place.
Whilst being driven, they may pick up some
grass as they go. But because they do not
stop for a long time as they are driven, the
amount of grass which they consume is
negligible.
The same is true of strangers. A stranger is
not likely to ruin anybody who treats him
well. He is there only for a short while. The
proverb commends the kind treatment of
strangers.
Strangers should be treated with kindness and
consideration, for one never knows where
one will land one day.
Kuyenzeka umuntu enze into ezomfaka kwenkulu inkinga lena. Isaga esithi:
“Ngadl‟ ulovu ngadl‟ inkomo yasodwini.” Kuye kushiwo kwenye inkathi uma
abantu beganene omunye wabo ehlupha.
Leso simo sokuhlupha size
simbangele isigcwagcwa nokungemukeleki. Kuyagwenywa lokhu empilweni.
Uma umuntu ephucwe ekade enakho ngezizathu ezithile bese kuvela isimo
esithile esidinga athathe izinyathelo kuvela isaga esithi: “ Inkunz‟ inqunyw‟
amanqindi.”
Isikhali senkunzi izimpondo uma zinqunyiwe inkunzi isuke
ingasenawo amandla isinqindiwe.
89
Inkunzi enhle ngenezimpondo ukuze
ikwazi ukuzivikela, ivikela nomhlambi wayo.
Nomuntu muhle ephethe
izikhali zakhe ziqine uma enza umsebenzi wakhe.
Ingozi iyenzeka noma kubani engahlosile. Kuyenzeka umuntu alimaze into
yakho engaqondile, kwenye inkathi egajwe yintukuthelo.
“Umuntu ohlab‟ eyakhe kalelwa” sivela kanjalo.
Isaga esithi:
Uma umnumzane
esekhombile esibayeni, akekho ongaphikisa isinqumo asesithathile athi
akuhlatshwe enye ngoba usuke enesizathu salokho. Kodwa noma kunjalo
uyasidinga iseluleko ukuze kusasa angakhali athi nimyekelele waze
wakhalakathela eweni engazelele. Kungakho kufanele aqale abike yize azi
ukuthi unamandla onke hleze kuvele omunye umbono omuhle nowakhayo.
Umuntu ocophelelayo nowenza umsebenzi wakhe ngendlela uyathandeka.
Kukhona
osikhwiliphambana
umsebenzi wabo ngendlela.
nobhoko
abangamadlabha,
abangawenzi
Kubangconywana kulowo osuke esathuka
isisinga engakabi nalo ikhono lokuthi umsebenzi wakhe kufanele awenze
kanjani. Uma umuntu ekuleso simo isaga esithi: “Udukuz‟ oswini lwenkomo”
siyasetshenziswa. Nakhona lapha kunconywa ukuthi abuze indlela kwabadala,
angaphumputhi ngoba azi ukuthi wazi kangcono yena kwazise indlela ibuzwa
kwabaphambili. Owenze kanjalo akazisoli ngokuzayo.
IsiZulu sithi: “Izinkunzi ezimbili azihlali sibayeni sinye.” Lesi saga sichaza
ukuthi abantu abanamandla alinganayo abahlalelani, bajwayele ukuklwebhana.
Lokho kususelwa ekutheni yileyo naleyo nkunzi iyathanda ukuba umakhonya
esibayeni. Uma kukhona oyibangisayo kuyaliwa, kusiphuke izidindi kuze
kubekhona ejokolayo.
Emveni kwalokho isingakhululeka ukuthi iphathe.
Isaga esithi: “Inkunzi iyazibeka” angeke inkunzi izibeke uma ingenazo
izikhwepha.
Yisifundo esikhulu lesi nasempilweni yesiNtu ukufunda
ukuhlalisana nokwamukelana ngezigaba zenu zempilo.
Ukucwasana kuyinto endala futhi engenziwa abantu kuphela ngoba nezilwane
nazo ziyawenza lowo mkhuba. Uma kufika inkomo entsha emhlambini, lena
yokufika iphathwa kabuhlungwana ngoba zithi ziyayifikisa.
90
Lo mkhuba
ziwenza ize yejwayele. Yingakho kwaze kwavela isaga esithi: “Eyokufika
ziyayibovula.”
UNyembezi, (1954:204) uyakufakazela lokhu:
Eyokufika ziyayibovula (A strange one
[beast] they [cattle] gore).
When a strange beast is brought into a herd, it
has to pass through a phase of initiation,
when the others constantly trouble it. It has
to fight quite often until the others get used to
it, and until its status is properly defined, i.e.,
when it knows which animals it beats, and
which animals beat it.
In a community, a new arrival may find that
the old inhabitants try to make his stay
unpleasant. That will continue until they get
used to him.
Eqinisweni inkomo yokufika ithelwa ngomquba wasekhaya ukuze ezalapha
ekhaya zithi uma ziyinuka, zizwe iphunga lazo ebese ziyamukela. Nomuntu
ngokunjalo wemukelwa ngendlela nangobuntu uma efika ekhaya noma
endaweni. Akusibo ubuntu ukuqhubukusha omunye umuntu ofana nawe.
Imfuyo enomalusi ikhula kahle ngoba eyinakekela. Uma imfuyo engalusiwe
iba uvanzi, idle amasimu, ingadliwa zilwane ayilawuleki.
Nabantu uma
bengenaye umphathi, baziphatha kabi, bengalawuleki babe imidlwembe.
Isisho esithi: “Ukuba ngumhlambi kazalusile” sivela kanjalo. Sichaza lesi
simo, ngamanye amazwi leyo mfuyo izeluse yona, ayinambheki, yenza
ekuthandayo.
UNyembezi noNxumalo, (1966:174) bayakweseka lokhu:
Ngumhlambi
kazalusile.
Ngabantwana
abangenandlela,
abazichachazela
nje,
abangenambheki.
91
Lapha ezweni kukhona abantu abaphilela ukudla hhayi abadlela ukuphila.
Leyo nhlobo yabantu ayiphuthwa mcimbi. Kulolu hlobo lwabantu olunje
kusetshenziswa isaga esithi: “Inkom‟ enhl‟ ilal‟ ehlangeni.” Lokhu kuchaza
ukuthi inkomo ilala endle ebusuku iyakhuluphala ngoba yona idla ubusuku
bonke ngenkathi lezi ezinye zivalelwe esibayeni.
Kuhle ukwenza into kancane inqobo nje uma isiphetho sayo sizoba sihle.
Isaga esithi: “Nezala muv‟ izala ngabele”
lokhu kuchaza ukuthi noma
izinkomazi ezimbili zimithi, enye izale, lena engazele ayiphatheki kabi ngoba
ekugcineni nayo iyozala uma sekufika isikhathi bese lutholakala ubisi.
Ngamafuphi yisifundo lesi nakubantu ukuthi zonke izinto zinesikhathi sazo.
Akunanhlanhla ukuphanga umdaka izulu linganile.
Ukubukelana phansi kungelinye lamasiko athandwa ngabantu nokho
elingabusisekile. Kuyenzeka umuntu abukele omunye phansi kanti kwenye
inkathi ushaye phansi. Uma umuntu ethuke wehlelwa yilo mshophi, uyaye
asebenzise isaga esithi: “Yeka isikhumba senkabi ukudliwa endlwaneni.”
Lokhu kususelwa ekutheni umuzi oba nezikhumba umuzi ohlobayo ngakho
omacaphunakusale abadla izambane likampondo. Ngakho-ke umuzi ozidlel‟
imbuya ngothi akulindelekile ukuthi ungaba nesikhumba ngoba awuhlabi.
UNyembezi noNxumalo, (1966:149) basichaza kanje lesi saga:
Kushiwo uma umuntu efumanise into
angayilindele
emzini
owedelelekile.
Njengalapho intombi yomnumzane iyogana
kwandlwana.
Isikhali esikhulu enkunzini esokuzivikela izimpondo zayo.
Uma inkunzi
isilele phansi ngophondo lolo, kusuke sekuchaze ngokusobala ukuthi
ubunkunzi bayo sebuphelile ngoba ayisenawo amandla.
Lesi saga esithi:
“Inkomo isiwe ngophondo” sichaza ukuphelelwa ngamandla, ungakwazi
ukuzisiza. Uma into isiphelile, kulandulwa kusetshenziswa lesi saga.
92
UNyembezi, (1954:96) uyakwesekela lokhu:
Inkom‟ iwe ngophondo (The beast has fallen
by the horn). Because a beast protects itself
with its horns, it is in a helpless position
when it falls on them.
The saying describes a person in a helpless
condition. It may also describe a person
whose illness is so serious that he is regarded
as past recovery.
A variant is, Ilele ngophondo (It [beast] is
lying on its horn).
Inyathi isilwane esidume ngokuba namandla amakhulu kangangoba ziyabalwa
izilwane ezingamelana nayo.
kakhulu kunenyathi.
Ngakho-ke lezi zilwane zombili kungaba ukudlala
ngesikhathi ukuziqhatha.
osukelwa ingane.
Ithole isilwane esingenamandla, esincane
Kwesinye isikhathi kubakhona umuntu omdala
Kuleso simo kufanele omdala engayinaki noma
isimcefezelela ingane. Isaga esithi: “Akunyathi yaphika nethole” siyasebenza
esimweni esinje.
Akuthandabuzwa ukuthi imfuyo ngayinye ineqhaza elibalulekile elibambekile
empilweni yesizwe sakithi.
Noma ibalulekile yonke kepha amazinga
okubaluleka ayashiyana. Imfuyo edla umhlanganiso ngokubaluleka, inkomo
ngoba iyona engumgogodla womZulu.
ngokugingqa inkomo.
Ziningi izinto zamasiko ezenziwa
Izimvu nezimbuzi ziyawa kalula kepha inkomo
ayigingqwa kalula ngenxa yesisindo sayo esizweni.
UGcumisa noMthiyane, (1992:49) bayakweseka lokhu:
Endulo
izwe
lisabusa
ayikho
into
eyayibaluleke ukwedlula imfuyo kumuntu
wakwaZulu. Imfuyo eningi okungaba
nguchibidolo lwezinkomo olubulala inyoka,
umhlambi wezimbuzi noma wezimvu.
Ngokubaluleka
kwayo
yayingalingani.
Ukushiyana kwayo ngokubaluleka kwakuya
ngemisebenzi
yayo.
Ubumnumzane
bebubonakala ngemfuyo kanye nezidingo
93
ezifezwayo ngayo.
Yayikhomba ukudla
kusale komnumzane kungafani nanamuhla
lapho ukuhlonishwa sekuya ngezikhundla,
imfundo nemali okucatshangwa ukuthi unayo
emabhange.
Izinkomo
zazibaluleke
ukwedlula konke.
Amasiko amaningi akithi kwaMthaniya afana nokulobola, ukuxoshisa,
ukubonga nokucela izinhlanhla ezinyanyeni neminye imisebenzi eminingi
enhlobonhlobo eyenziwa ngenkomo ngabe iyafekela ngaphandle kwayo.
Ngabe izidwaba, amahawu namabheshu kwakhiwa ngani ngaphandle
kwenkomo? Amasi, inyama ukuzibophela khona bekungaba yisima kanjani?
Ngenxa yokubaluleka kwale mfuyo kufanele isizwe silituse iLembe ngokuthi
sidle izinkomo zezizwe ezinye ezazingabonwa kwelikaMthaniya. Le mibala
enhlobonhlobo yezinkomo esigcwele kwelikaJama kungenxa yemisebenzi
yalo iLembe.
ULamula, (1963:117) uyakweseka lokhu:
Kusobala ukuba uMvelinqangi wawakha
umhlaba wawulungisela izinto ezithile
nezithile, ezifuywayo nezinjani, ukuba
zifuywe ngezindawo ngezindawo. Uma
umuntu efika endaweni ethile, ufumana
izilwane nemithi, nezinyoni ezehlukeneyo.
Namuhla
sivama
ukubona
izilwane,
njengezinkomo, amahashi, izimbuzi, izimvu,
izinja, amakati nokunye.
Lezi zilwane
zilethwa ngaBelungu kulelizwe, ngabe
kasizazi.
Kanjalo-ke
uShaka,
iNkosi
yakwaZulu, yaletha khona izinkomo zezizwe
ngezizwe, ezimnyama, ezifuywa ngapha
nangapha kulelizwe. Uma ebongwa kuthiwa:
“Waye
wadla
nezikaGubencuge
eMampondweni,
Waye
wadla
nezaBamadlodlongwanyana baphotha
imiyeko,
Wabuya kwabaBomvana.”
94
Yize inkomo ibaluleke kangaka kodwa ithola ukuhlukumezeka ndlelathize.
Ukuba iyazi ukuthi inamandla angaka ngabe ike igweve ukwenza okunye.
Lokhu kufakazelwa uDonda, (1997:12):
Uma inkomo ingase ibe nenhlanhla yokubona
futhi iwazi amandla enawo ngeke ivume
ukuba
iboshelwe
ilime
amasimu
engavunyelwe ukuwavuna, ithuthe izigxobo
zokwakha ijele layo, isengwe lonke ubisi
engabe luncintwa yinkonyane yayo. Uma ike
yagodla ishaywe ishiywe ulimi.
Phela
basuke
begabe
ngokuthi
nenkomo
iyashayelwa ubisi lwayo. Inkomo ingeze
yavuma ukuboshwa isondezwe epalini ingone
lutho.
Ingeze yavuma ukuba igwazwe
emhlabankomo
ife
ingazendlalelanga.
Nezinye
izinkomo
zingalwa
kugobe
izimpondo kuphume nezinselo uma sezibona
enye yazo isidindilizile.
Ngabe zilwa ngakhona zibona umfowabo
ehlinzwa ngabantu bezijabulele nje sengathi
akwenzeke lutho. Futhi inkomo ngeke ivume
ukubhaxatshulwa yizingane ezingafiki ngisho
emakhaleni ayo. Uma umuntu ethi: “Igama
lomuntu libiza inkomo,” usuke ethi impilo
yomuntu inokuphelela noma ubugimbilikici
okufana nokuphelela kwemisebenzi kanye
nempilo yenkomo. Ukuqhutshwa kwayo,
ukucindezelwa kwayo, ukubiyelwa kwayo,
ukusengwa kuze kugcine ekuhlatshweni
kwayo. Ukuba abantu bayawazi amandla abo
ngabe bayawalwela amalungelo abo, abenzi
njengezinkomo.
2.9
Isiphetho
Kulesi sahluko kuvele ngokusobala ukuthi ayikho imfuyo engabambi iqhaza
elibonakalayo ezimpilweni zethu noma ngabe incane kangakanani. Kusukela
kuyona inkukhu ngenyama yayo emnandi nangokuba iqophasikhathi,
umangobe
ngokusilwelwa
namagundane,
inja
ngokuzingela
nokuba
ngugqayinyanga, izimbuzi ngokwenza amasiko anhlobonhlobo nenkomo
95
ngokusipha
inyama,
ubisi,
amahawu,
izidwaba
nokwenza
amasiko
anhlobonhlobo njengokulobola, ukusisela namanye.
Akwaziwa mbhantshi kujiya ukuthi ngabe ulimi lungumtshingo ubethwa
ngubani ukuba yayingekho imfuyo.
Ulimi lujulile nje ngokuthakwa
kwemfuyo nezimo zokukhuluma. Kuyacaca ukuthi iqhaza elibanjwa imfuyo
liyababazeka ngakho ifanele ukunakekelwa ukuze yande, ingashabalali.
96
ISAHLUKO SESITHATHU
3.0
AMAZINGA OKWELUSA
3.1
Isingeniso
Ngokwemvelo zonke izinto ezingaphansi komthunzi welanga zihamba
ngamazinga athile. Izinga nezinga lihambisana nokuphusa komqondo waleso
sidalwa. Uma kwenzekile ngasizathu thizeni leso sidalwa seqa izinga elithile,
lokho kuhambe kuhambe kumkhinyabeze umuntu noma leso sidalwa
enkambweni noma ezifisweni zakhe. Isizathu salokho ukuthi uMlenzemunye
ngenkathi edala isidalwa esingumuntu wahlela ngobuchule ukuthi izinga
lokukhula komuntu kuhambisane nokukhula komqondo namandla akhe.
USithole, (2007) ubeka kanje ngalokhu:
NgesiZulu siyaye sithi umuntu uyagagamela
uma enza into engaphezu komqondo wakhe
kumbe amandla. Yize kuthiwa “Umthente
uhlaba
usamila”
lokho
akumunikezi
umntwana igunya lokwenza imisebenzi
engaphezu kwamandla noma okwenziwa
abadala.
Nakhona ekwaluseni umfana akuthi eqala ukwelusa agagamele eluse izinkomo
kepha uqala phansi aluse izinkukhu, aye ezimbuzini, anyukele ematholeni aze
afike emphelandaba ekwaluseni izinkomo. Kulelo nalelo zinga lokwelusa
kukhona akufundayo okumhlomisela ukuthi akwazi ukubhekana nezinselelo
zezinga elilandelayo.
UHillary, (1989:26) ubeka kanje:
Young boys are taught how to herd calves,
goats and sheeps while their older brothers
work with cattle.
97
3.2
Ukwelusa izinkukhu
Umntwana ngaphambi kokuba ahambe ngokugcwele, uqale agaqe ngamadolo,
abambelele ngezindonga acathule aze ahambe kahle. Naye-ke umfana uqala
khona emagcekeni asekhaya ngokwelusa izinkukhu. Kufanele kukhumbuleke
ukuthi naye umfana usuke esabhibhidla amagwebu ngalesi sikhathi ngakho
naye kufanele alume umthamo angakwazi ukuwuhlafuna. Ngenkathi elusa
izinkukhu, abadala kunaye bayakwazi ukumkhuza uma ephaphalaza
engayibheki imfuyo ngendlela. Izalukazi namakhehla yibona abaqapha ngeso
lokhozi ukuthi umfana ulandela yona ngempela inqubomgomo yokwelusa
kuleli zinga.
Kuleli zinga alukho olutheni olwenziwa umfana ngaphandle kokulinda. Uma
sekuyisikhathi sokulima, umfana ulinda izinkukhu, izimpangele nezinkawu
ukuthi zingaqhwandi imbewu noma zicekele phansi izithombo. Izinkukhu
ezigila lo mkhuba, ziyalindwa bese ziphetshezwa ngamagabade uma ziza
emasimini noma zivalelwe emahhokweni. Izinkawu zona zijikijelwa ngezagila
noma zesatshiswe ngezichuse, kufakwe nonongekleni ukuthi zethuke uma
zithi zicathamela amasimu uma abafana bengekho.
UBhengu, (2007) uwuchaza kanje unongekleni:
Unongekleni intwana ethile esamuntu
engakhiwa ngokuphambanisa izinti, noma
kwakhiwe ngezidwedwe. Inhloso enkulu
ukuthusa izinyoni nezilwane ukuthi zingadli
amasimu, zithi uma zikubuka zicabange
ukuthi umuntu ngempela.
Uma owakhile enekhono nomuntu imbala uyethuka uma sekuhwalele
ecabanga ukuthi umuntu ngempela ngoba uma uwubuka kuba sengathi
uyakubuka ube ngumuntu woqobo.
Izinyoni zona zilindwa ngezindwayimane noma ngezihlilingi.
zalubhada
emasimini,
abafana
izindwayimane kumbe izihlilingi.
98
abananazi,
bazithela
Uma zike
phansi
ngazo
Mertens noSchoeman, (1975:69) babeka kanje:
In other days they spent hunting birds by
means of the isagila, the knobbed throwing
stick, or playing truant a while to swim in the
pools of nearby stream.
Lokho kubenza bathole iqashana, bafunde nokuzingela kanye nokunemba.
Kwenye inkathi abafana bayazicupha ngezihishe noma ngezife, bafake ukudla
ezikuthandayo njengencombo kumbe ingqululwane, amabele noma ummbila.
Ziyothi ziyadla, zibhabheke kulezo zife.
Ezinye izinyoni zihlakaniphile,
ziyakwazi ukuzigwema izife zingabambeki, ezinye ziye zixakeke uma
zihlangana nokudla okuningi esikhaleni bese zingakudli. Yingakho kwaze
kwaqhamuka isaga esithi: “Impangele iyawusola ummbila.”
Enye indlela yokuzibamba ukuzicupha ngenomfi ukuze ngenkathi zithi
ziyahlala, zibambeke
zehluleke ukundiza.
Noma kunjalo izinyoni
ziyakusobozela ukudla emasimini uma zithola ithutshana yize abafana
bekhona. Lokho kwenziwa ngabomu uMlenzemunye ngoba akafuni ukuthi
izidalwa zakhe zibulawe yinkemane. Yingakho kwaze kwaqhamuka isaga
esithi: “Ziwadla elindiwe.” Lapha kwakuqondiswe emabeleni kuphela kodwa
kushiwo nakwezinye izitshalo.
Lokhu kushiwo ngoba noma abafana
bengaziqaphela izitshalo ngeso lokhozi izinyoni kodwa intuba yokuzidla
izitshalo ziyayiveza izinyoni noma kunjalo.
UNtombela, (2007) uphawula kanje ngokwelusa komfana kulelo zinga:
Uma ubona abafana belinde izinkukhu
ungafunga ukuthi abahlose kusebenza
basinisa amahleza nje kanti akunjalo lapha
usuke eqeqeshwa ukuze kuthi uma esedlulela
ezingeni
elizayo,
ikakhulukazi
endle
ebesenawo amaqhinga nolwazi oluthile
ngokwalusa.
Esinye isilwane esihlupha ngokudla amabele imfene. Yona inomkhutshana
wokozelisa abalindi ndlela thize bese zisina zizibethela.
99
Lokhu kufakazelwa uMsimang, (1975:96):
Uhlupho lwezinyoni emabeleni lwalungathi
lungconywana lokhu zona ziyethuswa ngisho
nangomnhlonhlo.
Inkathazo
enkulu
kwakungeyokulinda izimfene. Zona zinele
zibone ukuthi abalindi babukhali bese
zibozelisa balale wo, zidle zize zigamanxe.
Nakhona ekulindeni kwakhiwa amadlangala.
Wona aba nobamba ophakeme ukuze okuwo
abone yonke insimu.
Kubuye kubaswe
nokubaswa kuthunqe intuthu yokwethusa
zona izinyoni.
Kudela
owaziyo
ukuthi
mfene
ndini
ubathunqisela
ngahlobo
luni
lwezinyamazane oludala ukuthi bavithike kanje abelusi! Ukwelusa izinkukhu
kusiza kakhulu abafana ukuthi bazi kabanzi ngezinhlobo zezinyoni, imibala
yazo nezithanda ukuhlupha emasimini njengejuba ntendele elidla amabele
nentaka yona evuka ekuseni ngovivi bengakafiki abafana, izodla amabele.
Bayazazi ezithanda ukudla amatshwele njengokholo, uklebe nokhozi nezidla
amaqanda njengegwababa.
UJobe, (2007) ubeka kanje ngegwababa:
Kuyaxaka
ukuthi
igwababa
libizwe
ngomfundisi ngoba izinto zalo azihambisani
neze nokukholwa, kodwa phela singelibeke
icala ngoba nalo
futhi kuyintando
kaSimakade ukuthi liziphilise ngawo
amaqanda.
Kuyabasiza futhi ukuthi bakwazi ukutolika imilayezo ethile eshiwo izinyoni
ngokukhala kwazo.
UGcumisa noMthiyane, (1992:42) babeka kanje:
Imilozi noma umculo wezinyoni wawuyinto
enkulu kabi kubafana abelusayo, kubazingeli
nakwabesifazane
abalinda
amabele
emasimini.
100
Abafana ekwaluseni babengagcini nje
ngokuba nodlebe ekulalelisiseni ubumtoti
bemilozi yezinyoni, kodwa babezilingisa,
bahumushe umculo wazo ngokuwuchaza
baze bazibongele ngokuzipha izibongo
izinyoni lezo.
Babezazi kahle izinyoni zasemahlathini,
zasezintabeni, zasemfuleni nezakwezinye
izindawo.
Isibonelo salokhu uphezukomkhono. Le nyoni ivela ukuthwasa kwehlobo.
Ikhala ithi: “Phezu komkhono, mfazi wadl‟ imbewu.” Le nyoni isuke ichaza
ukuthi akuhanjwe kuyolinywa selethwese ihlobo. Ayazi-ke kulabo abahluleke
ukubeka imbewu, bayidla ukuthi bona bazotshalani.
Ngamanye amazwi
iyabadabukela.
Lokhu kufakazelwa uGcumisa noMthiyane, (1992:43):
UPhezukomkhono uzwakala ukwethwasa
kwehlobo ekhumbuza omame ukuba bathathe
amakhuba bayogaca ezifeni ethi: “Phezu
komkhono! Phezu komkhono, mfazi wadl‟
imbewu.”
Bazothi bangayizwa abafana le nyoni babikele abadala.
Kwenye inkathi
kutholakale ukuthi nabo sebezohamba beyophendula futhi bayotshala
emasimini izandulela emva kwezimvula zokuqala.
Noma le nyoni yenza
umsebenzi omuhle wokusikhumbuza uma sekuthwasa ihlobo kepha sengathi
ithanda ukuba undabeni ngokugxambukela ezindabeni zabantu. Uma umuntu
eyidlile imbewu kunandabani?
Kodwa lokho kungamanye amaqhinga
kaMvelingqangi ukuthi asikhumbuze uma sekuyiso isikhathi.
Abafana
bafunda
nokwazi
ukuhlukanisa
ukukhala
kwejubantondo
nejubantendele. Ijubantendele yilelo elikhala lithi: “Vu! Vu! Vu! Vuku!”
Yingakho lethiwe ukuthi ivukuthu.
101
Kanti ijubantondolo uNyembezi noNxumalo, (1966:80) balichaza kanje:
Yijuba elincane elivamise emasimini lidla
amabele, nasemzini yabantu.
UMasondo, (1997:11) ukuhumusha kanje ukukhala kwalo:
Sengidlile sengisuthi
Amdokwe! Amdokwe!
Amabele avuthiwe
Ehlanzeni.
Ijubantondo lisuke seliziceba ukuthi seliwahlolile amabele ngaphandle
kwemvume yomnikazi, lawathola ukuthi asekulungele ukuvunwa. Bakwazi
nokuhumusha ukukhala kukawuye noma uhhuyi bathi uthi: “Bay‟ otshwaleni!
Bay‟ otshwaleni! Bay‟ otshwaleni!” Ngamafuphi bayeke ukuyolima, baya
otshwaleni. Sengathi le nyoni iyabalilela ngokulibala amanzi amponjwana
bebe bengalimile kazi ukuthi bayodlani ngomuso.
Enye inyoni exoxa indaba izwakale insingizi.
UGcumisa noKheswa,
(1992:42) bathi ikhala kanje le nyoni:
Isikhukhukazi
sithi:
“Sengiyahamba,
sengiyahamba, ngiya kwabakithi.” Iqhude
liphendule lithi: “Hamba, hamba kad‟ usho.”
Akuthokozisi neze ukukhala kwale nyoni ngoba kuthiwa kuyibika lokuthi
kuzona imvula enkulu ehambisana nokuduma kwezulu.
Kuleli zinga lokwelusa izinkukhu abafana bafunda kabanzi ngezinkukhu.
Bafunda ngemibala yazo njengempangele ukuthi enombala omhloshana
nofana nayo impangele, emlotha ewuthuthuvana njengawo umlotha, ebomvu
yileyo ebheje njengelanga. Baphinde bafunde nangobulili bazo nangokukhula
kwamazinga azo.
102
UMsimang, (1975:46) ubeka kanje ngalokhu:
Nayo inkukhu inazo izigaba zokukhula.
Eyensikazi:
itshwele,
umvimbazane,
isikhukhukazi. Eyeduna: itshwele, ichogo
(ixhogo) iqhude.
Bafunda nangohlobo lwazo izinkukhu njengobhatomu, izimolisi. Ubhatomu
yilolo hlobo lwenkukhu olungakhuli. Abanye bathi umagugel‟ ejele futhi
iningi aliyithandi imbewu yayo.
kwasungulwa
isisindo
sabantu
Emdlalweni wamankomane sekwaze
abafushane
kwathiwa
amabhantamu.
Kuthathelwa kubo belu obhatomu.
Baphinde bafunde kabanzi
nangezifo ezivame ukuphatha izinkukhu
nokwelashwa kwazo njengomkhuhlane wesibindi olashwa ngokuthi sikhishwe
ngeva. Uma ichithekelwe inyongo, iphuziswa amanzi anecena eligxotshiwe.
Uma iphethwe uphenyane, iphuziswa amanzi anomanyazini bese ihlikihlwa
ngenhlaba emehlweni. Kufanele kukhumbuleke ukuthi ngaphandle kokuthi
izinkukhu zeluselwa ukuthi zikwazi ukwanda, zibuye ziluselwe ukuthi
zingenzi umonakalo emasimini.
Lokhu kusekelwa uKubheka, (2007) lapho ebeka kanje:
Inyama
yenkukhu
yehla
esiphundu.
Angiphathi
uma
kuyisikhukhukazi
esinamaqanda esiswini angeke wasinika
esingaboni.
Kodwa uma izinkukhu
zingaqashelwa
ngendlela
zingakushaya
inkambabeyibuza
ngokushaya
zibhuqe
amasimu.
Izinkukhu
ziyayiqhwanda
ezisazohluma.
imbewu
emasimini
ibuye
idle
nezitshalo
Uma inkukhu inalo mkhuba noma ithanda ukuhlukumeza
ezinye ngokulwa, iyaye inqunywe umlomo ongenhla ukuze itheneke amandla,
ingabe isakwazi ukuqhwanda nokulwa ngenxa yobuluthuntu bomlomo.
Iyathithibala nje ngoba iyathunukala. Yingakho kwaze kwavela isaga esithi:
“Inkukhu
inqunywe
umlomo.”
103
Kushiwo
kumuntu
osuke
esethule
engakhulumi ngoba engazi ukuthi uzothini ikakhulukazi uma kade esenga
ezimithiyo kulokho akade ekusho.
Abafana baphinde bafunde nangokukhula kwazo izinkukhu. Bayabona ukuthi
uma amachogwana eseqala ukukikiliga kanzinyana ephoqa izwi, asuke
esekhombisa ukuthi asekhulakhulile, asezoqala ukuxosha. Ayothi uma esuka,
aqale ukuhamba lukeke eduze kwezikhukhukazi lapho esekhombisa uphawu
lokweshela. Sebebona la machogwana esekwazi ukulutha izikhukhukazi
ngokuziqhwandela ukudla, zicubuza amagabade, kwenye inkathi kube ukudla
mbumbulu.
UNtombela, (2007) uwutolika kanje lo mkhuba:
Iqhude uma lihamba lukeke eduze
kwesikhukhukazi
lisuke
lithi:
“Ngizokuthengela ingubo ende efika le
emaqakaleni, ngoba kuyaziswa ukuthi bonke
abesimame bayazifela ngengqephu.
Ukuqaphela isikhathi ngenye yezinto abayifundiswa zinkukhu.
Izinkukhu
zikhala kathathu andube kuse. Ezokuqala zikhala ngehora lesithathu ekuseni,
ezesibili zikhala ngehora lesine, ezesithathu ngehora lesihlanu.
ngehora lesihlanu zisuke zehla emthini.
UManzini, (1996:26) ubeka kanje ngalo mkhuba wezinkukhu:
Bayafunda njalo ukuthi indoda ilala obenyoni
ukuze izwe izinto ezenzekayo ebusuku
njengokukhonkotha kwezinja, ukukhala
kwezinkomo, ukukhala kwamankonyane.
Lokho kusho ukuthi indoda kufanele
ilunguze phandle ingaze ificezelwe yimpi
endlini. Kokunye ukufunda ukwazi ukuthi
abafowabo bavuka nini uma beya edibheni
noma beyolima.
104
Kusukela
UMsimang, (1975:90) usibeka kanje isikhathi sokukhala kwezinkukhu:
--- kuzothi ngo-“3 a.m.” bazi ukuthi
sekuyintathakusa, ofuna ukuvukela ngoba
enolwendo azoluhamba, usengavuka, babona
ngokuphuma kwekhwezi, bezwe futhi
ukukhala kwezinkukhu kokuqala.
Ekukhaleni kwezinkukhu zesibili, sekungu-4
emawashini, bona babebheka esibayeni,
bafice ukuthi izimpondo zawoSohlanti,
oMabhengwane,
noSiyecaleni
seziyabonakala noma imibala yezinkomo
yona
ingakabonakali,
sebezothi-ke
kumpondozankomo.
Ngesikhathi sika-5
sekukhala
izinkukhu
zokugcina,
sekuzontwela ezansi kushone ikhwezi bese
zehla izinkukhu.
Kuleli zinga abafana yibona abaxosha izinkukhu uma zizohlatshwa
okungewona umsebenzi olula nokho. Ngakho-ke abafana bafunda amaqhinga
okuzibamba njengokuzimboza ngamasaka noma baziluthele ehhokweni
ngokuphosa umgqakazo phandle uze ufike lapho ehhokweni. Lo mkhutshana
kuba ngcono uma wenziwa umuntu ojwayele ukuziphakela izinkukhu ngoba
uma kungenjalo zimane ziwushaye indiva zingawudli ngoba zingajwayele
ukuthola umbila oyinsada esikhaleni.
Zisuke zisola ukuthi sengathi
ziboshelwa amanqina enyathi ngoba ziyazi ukuthi ukudla kuyahlushekelwa
okunjani lokhu okumane kube yinsada esikhaleni, yingakho kwaze kwavela
nesaga esithi: “Inkukhu iyawusola ummbila.”
Uma abafana sebeyibambile, bayethula kwabadala ukuba inqunywe.
Imvamisa lo msebenzi wenziwa ngabesimame.
Kuyenzeka inqunywe
abesilisa uma leyo nkukhu kungeyokwenza isiko elithile.
Kuyothi uma
isinqunyiwe, yachuthwa, yahlinzwa, ikhanda namathumbu kunikwe abafana
ukuthi bazitike ngakho.
Bawakhuculula konke ukungcola ngokuwakhama
bese bewathandela othini bawose.
Ukubona kwabo kuhlinzwa inkukhu
kwenye inkathi nabo bebamba kubahlomisela ingomuso uma sekuhlinzwa
izimbuzi nezinkomo.
105
Kuleli banga abafana bafunda umkhutshana wokuqhatha amaqhude. Umfana
uqhatha
amaqhude
akubo
kuqala,
kuhambe
baze
baqhathe
nawakwamakhelwane. Ngenkathi bewaqhatha basuke bewabongela bethi:
Qhude manikiniki!
Mnike isongo lakhe!
Amaqhude azothi engezwa le nhlokomo avukwe uhlevane, adumelane
kusiphuke udaka.
Isongo leli yilezi zimpaphe ezivukayo zime zibe
yindingilizi emqaleni weqhude uma selidiniwe kube sengathi isongo. Uma
elwa amaqhude kuba sengathi abanga la masongo ngoba uma elinye
selihluliwe, ziyehla lezi zimpaphe kube sengathi selinikele ngalo isongo
kuleyo mbangi.
Amaqhude asebenzisa amazipho, imizwezwe nemilomo
ukulwa.
UNyembezi, (1992:560) uyichaza kanjena imizwezwe:
Iva elicijile elimila ezithweni zeqhude.
Imizwezwe noma imiqhobhe imila eqhudeni uma selimkantshubomvu. Uma
liselincane liba nemihluhluwe yona engaqinile njengemizwezwe ngoba uma
esemancane amaqhude, awalwi into etheni.
Noma ingaba mikhulu
kangakanani imizwezwe, iqhude alibi nankinga. Yingakho kwaze kwavela
nesaga esithi: “Akuqhude lasindwa yimizwezwe.”
Lokhu kuchaza ukuthi
umuntu uyazithwalela umthwalo wakhe njengomuntu onezingane eziningi. Le
mizwezwe yiyo futhi ekhombisa ukuthi iqhude selilidala kangakanani.
Amaqhude ayaludonsa usuku elwa kuze kuphele ngokuthi elinye lijokole uma
seligadle zephuka noma kuphele ngokuthi elinye liye koyisemkhulu.
Lo
mdlalo wokuqhatha amaqhude ubahlomisela ingomuso lapho sebelusa
izinkomo, sebeqhatha izinkunzi. Kufanele kukhumbuleke ukuthi ngaphandle
kokuthi amaqhude alwa uma eqhathiwe, abuye alwe njengazo zonke izidalwa
zesilisa ezibanga ukwengamela izikhukhukazi.
Kwenye inkathi kulwa
ingagamela yeqhude kanye nomagugelejele, ashayane kuze kube yindaba.
106
Ubhatomu ephuma ngaphansi kwemilenze, eshayana ngezifuba abebomvu
izingedla.
UNgema,
(2007)
ubeka
kanje
ngokulwa
kweqhude
elejwayelekile
nelikamagugelejele:
Siqinisile isiZulu uma sithi ayihlabi
ngakumisa ngoba ungathola ukushaqeka
lapho ubhatomu usudla umhlanganiso
ngekhono olivezayo uma usulwa.
3.3
Ukwelusa izimbuzi
Leli yizinga elithe thuthu ekwaluseni kunokwelusa izinkukhu ngoba nomfana
usuke esethe thuthu ngokwengqondo nangokomzimba. Kuleli zinga umfana
ulusa izimbuzi nezimvu ngaphambi kokuba aluse izinkomo.
Lokhu kufakazelwa uMagubane, (1998:43) lapho ebeka kanje:
A boy first herded goats and then cattle.
Ngebhadi izimvu azinakiwe kangako uma uziqhathanisa nezimbuzi lapha
kwelikaMageba. Izimbuzi yizona ezibambe iqhaza elikhulu lapha kwaZulu
ngoba uma kuthethwa idlozi ayisali.
kwendlalelwa ngayo.
Uma kuzohlatshwa inkomo ekhaya
Inkomo ayibulawa kungazange kuqalwe ngembuzi
ngayizolo uma kungumsebenzi.
Lokhu kufakazelwa uGcumisa noMthiyane, (1992:61):
Imbuzi ilandela inkomo ngokubaluleka
kumZulu.
Ezikhathini zanamuhla khona
ukubaluleka kwayo sekuthi akwedlule
okwenkomo. Lokhu kubangwa yizinguquko
ezenzekile empilweni kaZulu, ikakhulukazi
ukuncipha kwezinkomo. Miningi imisebenzi
osekwemukeleka
ukugcinwa
kwayo
ngembuzi namuhla okwakungelokothwe
emandulo.
107
Isizwe samaZulu siyisizwe esaziwa kakhulu ngokuba nesihe ngakho imbuzi
yaziwa njengempahla yesipho. Uma umuntu evakashile, uhlatshiswa imbuzi.
Abakhwenyane indlakudla yabo kuba imbuzi noma kuhambele izikhulu
ziphiwa izimbuzi kwenye inkathi kube imvu.
Akulokothwa nangengozi
kuthethwe idlozi ngemvu ngoba imvu isilwane esidume ngokuthula. Kanti
kubalulekile ukuthi uma kwenziwa lolu hlobo lomsebenzi isilwane sikhale.
Yingakho imbuzi yadliwa yilolo nkatho lokuhlatshwa kwalo noma isikhala
kuba nhlanga zimuka nomoya.
Isaga esithi: “Ukukhala akusizi kwehlula
imbuzi” abanye benezela nangokuthi: “Nembuzi yaze yafa ikhala.‟‟ Savela
kanjalo nesithi “Umuntu uyimvu uma elungile, engathandi ukukhuluma.
UMsimang, (1975:36) uyakweseka lokhu:
Ngenxa yokuhlabela abaphansi, awukho
umuzi
wesiZulu
owawungafunyanwa
ungenayo imbuzi, yiyo kuphela ebithetha
amadlozi. Lokhu kwakwethenjwa ngoba
yona iyakhala lapho ibulawa.
Yiqiniso
ukuthi nenkomo yabe isetshenziswa kodwa
kokuningi bekwendulela imbuzi kuthethwe
ngayo abalele, kubeyikhona kuhlatshwa
inkomo.
Imvu ayizange nakanye yenze
umsebenzi
wabaphansi,
ngoba
yona
ayilokothi ikhale ukukhala lokhu kubaluleke
njena ngoba kuthiwa yikhona bezokuzwa
abaphansi bese besondela bezokuzwa
isikhalo leso.
Izimbuzi nezimvu zona zeluselwa buqamama nasekhaya ngoba zidinga
utshani namacembe ezihlahla. Ngenxa yokuthi nazo zingenza umonakalo
ezitshalweni, abafana bayaziqapha ngezinduku ukuthi zingasondeli ngakhona.
Ngenkathi besendle abafana, bayaqapha ukuthi amazinyane engadliwa
izilwane zasendle ezifana nezimpungushe, amakhanka, amankentshane,
izimpisi nezinye.
Lokhu kwesekelwa uDirie, (1998:24):
While the animals grazed, I watched for
predators, which are everywhere in Africa.
108
The hyenas would sneak up and snatch a
lamb or kid that had wandered off from the
herd. There were lions to worry about and
wild dogs; they all travelled in packs, but
there was only one of me.
Kufanele bagweme ukuthi onina bengahambi namazinyane uma esemancane
kakhulu, engakwazi ukuhamba ngoba kugcina sekungumthwalo wabo
sebewaqukula noma sebewafihla uma esefunwa onina. Kuleli zinga bafunda
ubulili balezi zilwane namazinga okukhula kwazo.
UMsimang, (1975:45) uwachaza kanjena amazinga okukhula kwezimbuzi:
Njengenkomo nembuzi inezigaba zokukhula.
Encane esandakuzalwa kuthiwa izinyane.
Izinyane leduna linele liqhume izimpondo
kuthiwe isiphohlohlwana kanti elensikazi
kuthiwa
isibhuzazana.
Isiphohlohlwana
siyathenwa
sibe
intondolo.
Uma
singathenwangwa
siba
impongo.
Isibhuzazane sikhula sibe imbuzikazi.
Kuyajabulisa ukuthola ukuthi imbuzi ayibalulekile lapha kwelikaMthaniya
kuphela kepha ibaluleke kwi-Afrika yonkana nakoSomaliya.
Lokhu kufakazelwa uDirie, (1998:167) lapho eveza khona uthando lwakhe
ngembuzi uBilly kanje:
Before I ran away from home, my life had
been built around nature, family, and our
strong bond with the animals that kept us
alive. Stretching back to my earliest days, I
shared a common trait with children the
world over: my love of animals. In fact, my
earliest memory is of my pet goat, Billy.
Billy was my special treasure, my everything,
and maybe I loved him most because he was
a baby, like me. I used to sneak him all the
food I could find, until he was the plumpest,
happiest little goat in the herd. My mother
constantly questioned, „Why is this goat so
fat, when all the rest are so skinny?‟ I took
109
perfect care of him, grooming him, petting
him, talking to him for hours.
Kwezinye
izigodi
iziphohlohlwana
bazibiza
ngokuthi
iziphongwana.
Uyaqhubeka uMsimang, (1975:45) ahlaziye kanje:
Izigaba zokukhula kwemvu ilezi: Izinyane
(imvu ezelwe ngakho kodwa), ixhumazana
(imvu yensikazi esiphumile ebuzinyaneni),
inqama (imvu yeduna esikhulile), ixhukazi
(imvu yensikazi esindala). Uma izinyane
lenduna litheniwe lingakangeni ebunqameni
kuthiwa yintondolo njengembuzi noma
kuthiwe yihhamula.
Abafana bafunda nokukhumisa izimbuzi nezimvu.
ukuthi lezi zilwane zikhuluphale.
Inhloso yomkhumiso
Umkhumiso ohamba phambili yilowo
owenziwa ngesigaxa sesihlahla sencamu.
Izintondolo zona zikhunyiswa
kathathu ngonyaka kanti ezinye imvamisa kuba kanye. Singasho singananazi
ukuthi
umhlahlandlela
wokudla
kwesimanje
okuyimikhumiso
abaseNtshonalanga bakuthathela esizweni samaZulu. Sekwaze kwabakhona
nesaga esithi: “Umkhumiso ulingene izintondolo.” Okusho ukuthi leyo nto
ilingene labo bantu ncamashi, angeke kusale lutho.
Lesi saga sisuselwa
ekutheni uma kugqulwa umkhumiso, awenziwa ube mningi, wenziwa ulingane
nemfuyo leyo ngoba awusebenzi njalo.
Ngaphandle kokuthi umkhumiso
ukhuluphalisa izimbuzi nezimvu, ubuye ube ikhambi lokwelapha lezi zilwane
esiswini uma zinenkinga nasemikhuhlaneni ethile. Ezimbuzini umkhumiso
ubuye wenzelwe ukuthi izimbuzi zizale amaphahla.
UNgema, (2007) ubeka kanje ngalokhu:
Umnumzane okhaliphileyo onakekela imfuyo
yakhe futhi ofuna yande. Ngakho-ke
kubalulekile ukuthi awazi amaqhinga
okuyandisa.
Nayo
imikhumiso
enhlobonhlobo kufanele ayazi ukuze yande
imfuyo futhi iphephe ezifweni.
110
Abafana
bayaqapha
ukuthi
izimbuzi
nezimvu
zingangenwa
izifo
ngokungenasidingo. Bayazikhipha ngenhlazane sekuwe amazolo ukugwema
ukuthi izimbuzi zingatholi amazolo ngoba amazolo nemvula inkukhu nempaka
ezimbuzini.
Yingakho isibaya sezimbuzi nesezimvu ziyaye zifulelwe
ukugwema ukuthi zingatholwa imvula. Izimvu nezimbuzi ziyaye ziphathwe
umkhuhlane olashwa kalula ngokuziphuzisa amacembe omqaqongo agayiwe
axutshwa namanzi. Abafana bayaqeqeshwa ngamakhambi nemithi ethandwa
izimbuzi nezimvu. Kuyaziwa ukuthi izimbuzi ziyazifela ngomthole. Uma
zithola wona ziyafa ukukhuluphala.
Ukuqeqeshelwa ukunakekela imfuyo
akwenziwa kwelikaMthaniya kuphela kepha i-Afrika yonkana nakoSomaliya
imbala.
Lokhu kufakazelwa uDirie, (1998:40):
Growing up in Africa I did not have the sense
of history that seems so important in other
parts of the world. Our language, Somali, did
not have a written script until 1973, so we did
not learn to read or write. Knowledge was
passed down by word of mouth – poetry or
folktales – or, more important, by our parents
teaching us the skills we needed to survive.
For example, my mother taught me how to
care for our animals and make sure they were
healthy. We didn‟t spend much time talking
about the past – nobody had time for that.
Everything was today, what are we going to
do today? Are all the children in? Are all the
animals safe? How are we going to eat?
Where can we find water?
Abafana baphinde bayinakekele le mfuyo uma isibuya ntambama ukuthi
iphelele nokuthi ayikho yini exhugayo. Uma ikhona iyaxilongwa, ithole usizo
olufanele njengokuyiphuzisa umuthi noma abike kwabadala ukuze ifakwe
umhlatshelo noma iphuziswe umhlabelo.
Zaziwa yibo abafana ezizele
nezikhweliwe. Uma zithenwa yibona abazibambayo noma zihlatshwa yibo
ababamba amanqina.
111
UMyeza, (2007) uphawula kanje ngokubamba uma kuhlatshwa noma
sekuhlinzwa:
Abafana yilapho bethola khona ulwazi
olunzulu lokuhlinza ngenkathi beqala
bebamba zona izimbuzi nezimvu. Lokho
kubahlomisela
ingomuso
ukuze
uma
sebehlinza izinkomo bengabi nankathazo.
Ukuthenwa kwezimbuzi nakho kuyabasiza ukuthi bakhule benesibindi ngoba
ukuthena imbuzi akumnandi kuyo ngoba izwa ubuhlungu obumangalisayo
obugcina sebuhlaba wena mtheni enhliziyweni. Imbuzi ithenwa ngokuthi
kubanjwe izikhwama zayo zobudoda bese kugandaywa ngebhokode ubudoda
bayo. Ngenkathi kwenziwa lokho ikhala iqandule uma umfana entekenteke
angashiya phansi.
Kuye kwenzeke kuthi ngenkathi sebezibala kutholakale ukuthi impongo
ayibonwa, ilahlekile.
engomakhelwane.
Kusuka esinamathambo isihanjwa ibhekwa emizini
Empeleni impongo isuke ingalahlekile kodwa isuke
isagajwe ubumnandi bokukhwela bese ize ikhohlwa ukuthi kufanele ibuyele
kwezakubo. Umfana uqhubeka njalo ede eyibheka komakhelwane, belandula,
bemyalela phambili aze agcine eyitholile ngoba angeke abuyele ekhaya
elambatha ngoba kuzothiwa ubudedengu, akayiqaphi kahle imfuyo. Hleze
athole noswazi lokumphaphamisa.
Omunye umkhutshana okhonzwe abafana owokugibela izinqama nezimpongo.
Izinqama lezi bazihlala izithonto, babambelele ezimpondweni zazo wena
owabona umuntu eqhoqhobele injomane.
Lokhu kusuke kungumdlalo nje
wokuzejwayeza ukuthi ngelinye ilanga bayoziqhoqhobala izinjomane.
Kuyenzeka lo mdlalo uphethe sekukhona abalimele noma sebephuke imilenze.
Kwalani ukuba zibadubule ngesimongo esiswini qede umfanyana alale
isithongwana. Isimongo yisona sikhali sayo inqama. Bayazazi ngemibala
yazo izimvu nezimbuzi zakubo. Phakathi kweminye kukhona ezimhlophe
ezifana neziduli uma zibuqamama eqeleni. Kukhona ezimnyama, kukhona
ezinsundu.
Kukhona ezimhlophe zibemnyama ngamakhanda.
112
Ngisho
kuzalwa izinyane, umfana ulibona nje ukuthi yinqama noma yimpongo
yakwabani ngoba lifana nayo. Ngisho zilwa izinqama, uyazi ukuthi azilwi
njengezimpongo ezisuka ziye phezulu qede zihlangane ngezimpondo.
Izinqama zilwa ngokuba enye ihlehle, bese ziza ngamandla zize zidudulane
ngezimongo. Ngakho bayazi ukuthi uma ihlehla inqama isuke ingabaleki
kodwa ilande umfutho. Kwaze kwavela isaga sezinsizwa esithi:
Yahlehl‟ inqam‟ umahlehla!
Yahlehla!
Ayihlehl‟ iy‟ emuva ayinaluvalo!
Ayiye phambili ayinaluvalo.
Lokhu kuveza ubungozi benqama uma ihlehla ngoba iyolanda amandla
okugalela ngamandla amakhulu nasabekayo.
Nezimbuzi bazazi ngemibala yazo ukuthi kukhona ezinsele, ezimhlophe,
ezimpunga, ezimnyama, ezilikhanka nezinye nezinye.
Bayazi futhi uma
ihlatshiwe imbuzi noma imvu, bazokhama ezangaphakathi njengamathumbu,
usu, umtshazo nopopopo. Bayazi ukuthi bazokosa umtshazo, bosele abadala
amathumbu amhlophe ngoba amnandi ngoba anokubabababa ngenxa yokuthi
zidla izihlahla.
Lokho nabo kuyabasiza ngoba lezo zihlahla zingumuthi
ezimvini nasezimbuzini kanye nakubo uma sebewuthola kwezangaphakathi.
Ngisho isiphekiwe, bayazi ukuthi bazokudla amanqina futhi inhloko idliwe
ngabadala besilisa.
Konke lokhu bakufunda bekhula ukuthi inqunywa,
yathiwe, ihlinzwe kanjani imbuzi noma imvu.
ngesithupha ukuze ingasaleli esikhunjeni.
Ihlinzwa ngokuyidusha
Abanye bayiphanyeka phezulu
bayibophe ngentamo bese behlubula isikhumba. Bafunda nokuthi ihlahlwa
kanjani inhloko yayo.
Imbuzi noma imvu ayilokothwa iphekwe nezimpondo zayo ngoba azidliwa.
Yingakho kwaze kwavela nesaga uma umuntu ethukile esithi: :Wahlahla
amehlo sengathi imbuzi iphekwe nezimpondo” isuke ingahlahlelwe ngakho
yize isifile imane ikugqolozele sengathi ayifile, futhi umuntu ongenza lesisiga
ngabe ukhombisa okukhulu ukungaphusi komqondo.
113
3.4
Ukwelusa imivemve, amankonyane, amathole, namaguqa
Abakhapheyana yibona abelusa imivemve, amankonyane, amathole kanye
namaguqa kuleli zinga. Yigxathu elibalulekile ngendlela engachazeki kuleli
banga ngoba kusuke sekunuka emakhaleni ukuba awelele ebangeni lokugcina
ekwaluseni, lelo gxathu elokwelusa izinkomo.
UNyembezi, (1992:524) uwuchaza kanje umvemve:
Inkonyane eqeda kuzalwa.
Leli banga lo mvemve lelanywa elenkonyane. Inkonyane yilelo banga lapho
esemancane esalala emathombeni noma ezihulugwini futhi esaphila ngobisi.
Asuke esakhulekwa emanqineni ngesisinga uma esethombeni noma exhibeni.
Inkonyane iyaye ilokhu igxumagxuma ifuna ukusikhumula isisinga uma
isandakuboshwa. Yingakho kwaze kwavela isaga esithi: “Inkonyane yethuka
isisinga.” Ngisho kusengwa, inkonyane ibanjwa ngumfana ngenqina, aguqe
nayo eduze kukanina ukuze ayikhothe. Inkonyane iyashiyelwa uma unina
eseyisigqala ukuze idle isuthe.
Lokhu kufakazelwa uDirie, (1998:21):
One of my tasks was to milk the cows, taking
some of the fresh milk to make butter, but
leaving enough for the calves. After milking,
we‟d let the babies come in and nurse.
Uma unina efihla kumbe egodla, uyaphindwa umphehlu ukuze inkonyane
ingahudi. Kokunye unina uze asilekwe ngobulongwe obumanzi emibeleni
uma efihla ukuze inkonyane ingahudi ngoba lokho kuyingozi. Kuyenzeka
uma unina egodla ubhambabulwa ashiye ulimi. Savela kanjalo isaga esithi,
“Nenkomo iyashayelwa ubisi lwayo.”
114
UNene, (2007) ukuchaza kanje ukugodla:
Ukugodla isenzo lapho inkomo ingafuni
ukukhipha ubisi lwayo uma isengwa.
Ikakhulukazi uma ike yahlukumezeka
ngaphambi kokusengwa.
Uma inkomo igodla iyaye incengwe kancane ngokuthi umsengi ayiphulule
imibele ayibongebongele ize yehlise. Yingakho kwaze kwavela isaga esithi,
“Iyagodla uma igqulwa, yehlisa uma inxenxwa.”
UXulu, (1997:35) ubeke kanje ngalesi saga:
Inkomo iyalugodla ubisi uma igqulwa kodwa
iyehlisa uma inxenxwa.
Kungcono
ukuncenga kunokuphoqa.
Inkonyane ikhula ize idle utshani yeluselwe ezaleni eduze kwesibaya. Ikhula
ize ibe yithole yeluswa eduze komuzi ukuze ingahlangani nonina funa
yenyise, kwephuke ukhezo bese abelusi beshaywa.
esithi: “Lwephuka ukhezo!”
Sivela kanjalo isisho
Kufanele avalelwe amankonyane namathole
ekuseni angadli utshani obunamazolo ngoba buyingozi.
Aze anikelwe
ngenhlazane uma sekuzosengwa, kuklezwe, kuphuzwe nehongo. Kuhle bazi
kusemanje abafana ukuthi awanikelwa amankonyane kungafiwe.
Uma
bewanikela kungafiwe, umuzi ungadliwa yizinswazi zemiswazi yabaphansi
engaholela ngisho ekuphumeni kwesidumbu.
UNyembezi, (1992:159) ulichaza kanje iguqa:
Ithole elidala lenduna elisancela
inkonyane esiphuma izimpondo.
noma
Leli gama lisuselwa ekutheni leli thole selilidala ukuthi lingancela futhi
selilide kuze kudingeke ukuthi liguqe uma lifuna ukuncela. Ubuguqa beguqa
benza ukuba imbongi yeSilo uDinuzulu imbonge ithi:
Ithole lokaMsweli
115
Elanyisa liguqile.
(Nyembezi, 1958:105).
Kokunye kuze kudingeke ukuba lifakwe isamfonyo ukuze lingakwazi
ukuncela. Isimfonyo sinezinto ezicijile phambili ezenza ukuba unina ahlabeke
bese elikhahlela iguqa lingabe lisancela.
Imimvemve namankonyane kweluselwa ezaleni noma eduze kwesibaya ukuze
afunde ukudla utshani obuthambile ubabe aze ajwayele.
Amathole wona
aweluselwa kude edlelweni njengezinkomo kepha eluselwa budebuduze
nasemakhaya. Lokhu kwenzelwa ukuthi amankonyane engahlangani nonina
futhi
kwenzelwa
nokuthi
laba
bafanyana
bengahlangani
nezingozi
ezingaphezu kwamandla abo futhi kuthi noma insika isithanda ukuwa,
kubelula ukuthi bayoyivusa ekhaya ngoba basuke besebancane.
nokulamba kubona kusabajaha.
Ngakho
Akulula ukusebenza ngokuzimisela uma
umuntu esebhuqwa umashayandawonye.
Laba bafanyana bayaqikelela ukuthi imivemve namankonyane awahlangani
nonina ngaphambi kokusengwa, aze ahlangane nabo uma esenikelwa
ngenkathi sezibuya inhlazane. Asikho nasinye isidalwa esithanda ukuhlukana
nomntwana waso noma ngasiphi isizathu.
Nazo izinkomazi ziyakhalima
zifuna ukuhlangana namankonyane azo. Ngenkathi amankonyane nemivemve
ezwa onina bebhonsa noma bekhalima noma ebona onina uqobo, avukwa
uhlevane lokujabula, kutshakadule kuze kumise imisidlana. Kwenye inkathi
bawaxosha baze bakhale, begwema ukuthi amankonyane engahlangani
nonina.
Ukubhonsa kwezinkomazi kuthiwa ziphunga imikhonto yezitha
ezingase zihlasele umuzi.
Amankonyane awalaliswa nangengozi nonina ngoba uma kungenziwa njalo
ngeke baluthole ubisi olwanele ngakusasa ngoba inkonyane ingayincela yonke
imibele ubusuku kuse yome nke. Lokho kungaletha inkemane ekhaya.
Omunye
umkhuba
namankonyane.
othandwa
yilaba
bafanyana
ukugibela
imivemve
Ngenkathi benza lo mdlalombumbulu bayawa kwenye
116
inkathi balimale kokunye baphuke kodwa lokho akunakwa kakhulu ngoba
kuthathwa ngokuthi bayaqina.
Lokhu kugitshelwa kwamankonyane
kuyatholakala nasemaBhunwini. Ziyashaywa-ke izingane zamaBhunu uma
zigile lo mkhuba. Incwadi ethi Moreson Reeks Std 2 inenkondlo enemigqa
ethi:
A ja a...
Die katte kwaad
Kalwers word gery,
Hoenders ja en varkies vang,
Word almal pak laat kry.
UNyembezi noNxumalo, (1966:28) babeka kanje ngalo mdlalo:
Lo mdlalo udlalwa ngabafana. Amathole
lawa agitshelwa ahanjiswe kubonwe ukuthi
ngubani ozowiswa yithole. Kubonakale futhi
okuzothi noma libhoka ithole angawi,
aligibele lize lifoje. Lo mdlalo ufundisana
ukugibela noma-ke uke ube yingozi uma
kubanjwa amathole asekhule kakhulu
anolaka. Awagitshelwa futhi esemancane
kakhulu ngoba ukuwabulala lokho.
Ngaphandle
kokuwagibela
baphinde
bawaqhathe
kufakazelwa uMthembu, (1947:70):
Lapho esengumfanyana uSigameko elusa
amathole,
wafunda
izinto
eziningi.
Wayejwayele
ukweluka
nabafanyana
ababengontanga yakhe beluse amathole.
Umdlalo
wabo
omkhulu
kwakungukungcweka, nokuciba insema,
nokubhukuda
esizibeni.
Konke
loku
babekufundiswa umfanyana owayeseqinile
phakathi kwabo uNhlangwini.
Kwakuye
kuze kweduka amathole ehlathini nxa
sebeqalise le midlalo yabo. USigameko
wayethanda kakhulu ukuqhatha amathole
ekwaluseni, awabonge aze abhuquze phansi
lapho esewabukela ephonsana.
117
amathole.
Lokhu
Abafanyana bafundiswa kabanzi ngokubaluleka nokunakekelwa kwemfuyo.
Lisuke limshonele futhi ebhekwe isambane uqobo lwaso umfana osuke elahle
imfuyo.
UNgema, (2007) ubeka kanje ngalo mshophi:
Usuke ezalelw‟ inja endlini uma umfana
elahle imfuyo ngoba imfuyo ingumnotho
wesizwe. Umfana ufundiswa esemncane
ukunakekela imfuyo ngendlela okuyiyo.
Amathole
namankonyane
aqhele
ukulahleka
ngenkathi
sekuyodijwa.
Kujwayeleke ukuthi aduke alandele imihlambi okungeyona. Uma umfana ebe
nenhlanhla uma lihambe nomhlambi womuntu owethembekile ngoba uyaye
afunisele ngalo ekudibheni okulandelayo uma kuze kushaya isikhathi
sokudibha bengakalitholi.
Nokho kubanzima ukuqiniseka ukuthi imfuyo
eyakini uma ingenalo uphawu. Yingakho-ke abafana bayafundiswa izindlela
zokwenza uphawu nokuthi lwenziwa kanjani namagama azo izimpawu.
Izimpawu ezenziwayo azifani, asikwa esemancane. Lokhu kwenzelwa ukuthi
umfana akwazi ukubona uphawu lwakubo. Kukhona uphawu okuthiwa isisila
senkonjane.
Lolu phawu lwenziwa echosheni lendlebe lufane nesisila
senkonjane esifana nesisila senhlanzi. Kokunye kubayiso elilodwa lesikeyi.
Kokunye kuba ngamehlo amabili esikeyi. Kokunye kube amehlo amathathu
esikeyi nezinye.
UNene, (2007) uphawula kanje ngokubaluleka kophawu:
Yilowo nalowo mnumzane uqhilika izihlathi
uma imfuyo yakhe yanda, kodwa uma
isincipha kuthi akadle umuntu ngenxa
yokudinwa. Ngenxa yalokho kubalulekile
ukuthi abafana bayiqaphe ngeso lokhozi futhi
bakwazi nokuyihlunga kwenye uma ithuke
yamdibi nenye ngokuthi bayibeke uphawu.
Inhloso enkulu yophawu ukufundisa abafana ukuqikelela impahla yomndeni,
lokho okubenza bakwazi ukuthi baqikelele izinto zesizwe ngokuhamba
118
kwesikhathi. Lokhu kubahlomisela ukuthi bakwazi ukuqikelela izinto zabo
uma sebenemindeni noma bengakabi nayo.
Uma kusengabafana kuthiwa
inkunzi isematholeni.
Uma sebeganiwe kuthiwa indoda yamadoda noma
yindoda emadodeni.
Benza izinto ezephusile ngokomqondo ngezikhathi
zonke kuze kuthiwe ubudoda abukhulelwa, udodile ndodana.
Uma seliya ngomutsha wendoda, abafana bavalela imivemve namankonyane
exhibeni noma ethombeni kokunye esihulugwini. Amankonyane nemimvemve
akulaliswa nangengozi nonina.
Uma kungase kwenziwe lelo phutha,
kungasho ukuthi abasafuni ukusenga ngoba amankonyane engazitika ubusuku
bonke ngobisi. Amankonyane akhulekwa ngoqhotho lwentambo olubizwa
ngokuthi isisinga enqineni. Inkonyane ayisheshi iyijwayele le ntambo ngoba
isuke ingakajwayeli ukukhulekwa.
Iyaye igxumagxume inkonyane izama
ukuzikhulula, ekugcineni igcine isithobela umthetho.
Yingakho kwaze
kwavela nesaga esithi: “Inkonyane yethuka isisinga.” Lokho kusho ukuthi
umuntu into usandakuyiqala, akakayejwayeli.
Amankonyane nemivemve kuze kuhlangane nonina ngakusasa uma sezibuya
inhlazane, esenikelwa ngenkathi sekusengwa ukuze athambise imibele, behlise
kalula onina.
3.5
Ukwelusa izinkomo
Isuke isigcagcele esokeni kumfana uma esefikile kuleli zinga.
uyinkonyane
ngabe
simbona
ngokutshakadula
esekhombisa
Ukuba
injabulo.
Ukwelusa izinkomo kuyiphupho nezifiso zawo wonke umfana. Usuke esefike
eqophelweni nasesikhungweni sokugcina nesiphezulu lapha umfana ngoba
yilapho ethola khona ingonyuluka yoqeqesho. Kuleli qophelo umfana usuke
esezohlukana nokwelusa maduzane nekhaya kepha usezohamba abhekise
amabombo endle lapho okufanele abhekane ngqo nezinselelo zakhona.
119
Lokhu kufakazelwa uMthembu, (1947:72) lapho eveza khona uSigameko
esenyukela ezingeni lokwelusa izinkomo kanje:
Wakhula ngamandla kakhulu uSigameko,
washesha ukuwashiya amathole waqala
ukuphuma nezinkomo ukuya kokwalusa.
Kaphathekanga kahle uSigameko ekwaluseni
lapho ehlangana nabafana ayengabajwayele,
bemqonela ngokuba eyisifiki.
UHone noDela Harpe, (2001:67) uphawule kanje ngaleli zinga:
From around six (6) years of age, Zulu
children are expected to join their parents in
the chores which keep the homestead a well
functioning, orderly unit. Boys gleefully trot
alongside the cattle, herding them towards
their grazing and back into the cattle fold and
learn the art of milking the cows.
Kufanele kukhumbuleke ukuthi ukwelusa lokhu akukhona nje ukuqapha ngeso
lokhozi izinkomo noma imfuyo ukuthi ingadli amasimu kepha kufana
nesikhungo soqeqesho.
UMsimang, (1975:150) ukuveza kahle lokhu:
Akukhona ukukhalima izinkomo zingadli
amasimu kuphela okwakwenza ukwelusa
kubaluleke ekukhuleni kwabafana endulo:
imbangi
yokubaluleka
kokwelusa
yinhlakanipho
nolwazi
olwaluzuzwa
ngabafana ekwaluseni.
Le nhlakanipho
iqhathaniseka
ncamashi
nenhlakanipho
ezuzwa ngabantwana banamuhla ezikoleni.
OkaNonkosi ubuye alucwaningisise lolu lwazi ebese eludidiyela ngononina,
alufake ezibayeni ezinkulu ezintathu.
Isibaya sokuqala yilapho abafana
bethola uqeqesho mayelana nokunakekela imfuyo.
Lapha umfana ufunda
isikhathi sokukhipha izinkomo, azi ukuthi izinkomo akufuneki ziphume
ekuseni kakhulu lingakaphakami ilanga funa zithole amazolo bese ziphathwa
120
umkhuhlane omubi okuthiwa yisashu. Lokhu kumfundisa ngokungananazi
umfana ukuthi yini inhlazane.
UMakhathini, (2003) uyichaza kanje inhlazane:
Ukukhaphela izinkomo ziyokudla ekuseni
ngaphambi
kokuba
zisengwe
kodwa
kuqikelelwe ukuthi amazolo awasemaningi
nelanga seliphakeme.
Le ncazelo kaGxabhashe iyahambisana nekaNyembezi, (2002:187):
Inhlazane ukwaluka kwezinkomo ziyokudla
ngaphambi kokusenga ekuseni noma
isikhathi sasemini yasekuseni.
UMsimang, (1975:90) ubeka kanje ngenhlazane:
Ngesikhathi sika-5 sekukhala izinkukhu
zokugcina, sekuzontwela ezansi kushone
ikhwezi bese zehla izinkukhu.
Emva
kwalokho liyaphuma ilanga, ngesilungu u-6.
Kuzothi ngo-7 kuphume izinkomo okhokho
bebethi into eyenzeke ngo-7, yenzeke
ziphuma inhlazane.
Eyenzeke ngo-11
sezibuya zizosengwa bebethi yenzeke emini
yasekuseni noma zibuya inhlazane.
Baphinde
bafunde
nendlela
yokufuna
izinkomo
uma
zibadukele
ngokusebenzisa isilwanyana esincane okuthiwa unkomozingaphi.
Lesi
silwane sinekhanda elixegayo elikwazi ukuzungeza. Kuyekuthi lapho ligcine
libheke ngakhona bafunele ngakhona. Imvamisa lesi silwanyana sijwayele
ukungashayi phansi.
Kulesi sibaya umfana uphinde afunde utshani obuhle obunothile nobunomsoco
njengobabe, umnyankomo, insinde, intunga noqunga olusakhulayo. Baphinde
bafunde notshani nezilwanyana eziyingozi njengendlolothi elikhula eduze
nemifula lukhaphuzele lube luhlaza cwe kanti luyingozi ezinkomeni. Uma
inkomo idle lobu tshani iqumba isisu, iyoze ilashwe ngokuthi iphuziswe
121
iyambazi noma iphuziswe izinsipho zotshwala.
inkomo
engadabuli
kuso
okuthiwa
Kukhona nesilokazane
umahambanendlwane
noma
unkulunkundleni. Lesi silokazane basetha leli gama ngoba sihlale sihudula
indlwana eyakhiwe ngezinti ezisamhlanga. Siveza ikhanda laso, kuthi uma
kuqhamuka okusasitha silifake phakathi ikhanjana.
USibisi, (2007) uphawula kanje ngalesi silokazane:
Uma ufuna ukubona indlu eyakhiwe
ngobuchule bezinga eliphezulu ubozingela
unkulunkundleni. Inhle ngendlela eyisimanga
indlu yayo kepha nobungozi bayo
ezinkomeni busezingeni eliphezulu.
Izinkomo ziyawazi umahambanendlwana kodwa kuyenzeka ngeshwa ziwudle
zingaqondile.
Inkomo ikhihliza amagwebu ngokushesha, ingabe isakwazi
ukudla. Uma kudenjeselwe ukuyiphuzisa ubisi, ishoba lingalala amazolo.
Kukuso lesi sibaya lapho abafana abafunda khona izikhathi zokukhwelana
kwezinkomo nokuzivikela uma sezimithi.
UMsimang, (1975:151) ubeka kanje ngalokhu:
Kungasengwa kukhanywe imilaza, kwethiwe
amagula, izinkomo sezizoqala ukwetshisa
khona esibayeni bese kuthiwa zisaphunga
imikhonto. Kokunye zetshisa ngaphandle
komuzi phansi kwezihlahla.
Bangadla
abafana sebezoziqhuba ziyophuza, ukusuka
lapho sebezohlangana khona bashishizele
amavukana nezinkunzi ukuba zikhwele
izimanzi. Yilapho bebona khona nezithile
ezizophunziswa
izinkunzi
ngokulokhu
zizilandela kanti bese zibambile. Sebezofuna
amafutha entothoviyane bagcobise, isithole
leso ukuze siphephe.
Esinye isilokazane esiyingozi inkume.
Abafana bayafundiswa ukuthi
bangazidlisi izinkomo otshanini obuseduze nasemazaleni nalapho kugcwele
khona izinkume. Inkume nayo iyingozi uma inkomo ithuke yayidla. Kufanele
122
iphuziswe iyambazi elixutshwe namakhathakhatha athile ukuze ishoba
lingalali amazolo.
Okunye abakufundayo abafana ukuthi baqaphele amaguqa amaduna uma
eqhuma izimpondo. Bazishaya ngethunga ukuze zibuye kahle, limise kahle
ikakhulukazi uma befuna lelo guqa libe yinkunzi ukuze likwazi ukuphosa
kahle uma selibhekene nezinye izinkunzi ngomuso.
Kulesi sibaya abafana bafunda nokuqhatha izinkunzi.
Awukho umdlalo
othokozelwa abafana njengalona ekwaluseni. Kufanele kukhumbuleke ukuthi
izinkunzi ziyinzalankomo.
Ngaphandle kwazo izinkomo zingaba yindlala
futhi ngeke zande.
UBhengu, (2007) ubeka kanje ngokubaluleka kwenkunzi:
Inkunzi ibalulekile njengenhloko esibayeni.
Inkunzi inesithunzi futhi iyahlonishwa
kakhulu ezinye izinkomo. Leyo nhlonipho
ibisidlulela
kumniniyo
emphakathini.
Ngakho uma inkunzi idume ngokudla
umhlanganiso lokhu kwenzela umniniyo
udumo.
INkosi iyahlonishwa isizwe sayo njengoba
nezinkomo zihlonipha inkunzi. INkosi iyona
evikela isizwe sayo njengoba kwenza
inkunzi. Ngenxa yalokhu kubaluleka inkunzi
akulokothwa kulotsholwe ngayo ngaphandle
uma isencane.
U-ODoli, (1999:29) naye usika elijikayo:
Bulls are a symbol of royalty and are
associated with the monarchy.
Noma zibaluleke kanjalo abafana bayaziqhatha. Abafana bafunda indlela
yokuvava izinkunzi.
Izinkunzi bazivava ngocelemba noma ngommese
obukhali benze amabazela bese beyawuxhoza amabazela ngawo ucelemba
noma basebenzise isihlabo ukuze zisuleke kahle izimpondo, zicije ngendlela
123
afuna ngayo umfana.
Kufanele kuqapheleke ukuthi ngenkathi beyivava
inkunzi, kungaze kufike ehlezeni okuwumongo wophondo.
UNgcolosi, (2003) ubeka kanje ngokuvava:
Kuyingozi kakhulu ukuvava inkunzi kuze
kuvele ihleza ngoba uma inkunzi isihlaba
usentu izimpondo ziyaphuka.
Uma isivaviwe, abafana bagcoba izimpondo ngamafutha ukuze izimpondo
ziqine zingephuki kalula.
Enye indlela ejwayelekile yokulola inkuzi
ukuyithela ngezibonkolo elunda noma ukuyiyisa esidulini.
UMsimang, (1975:42) ubeke kanje ngalokhu:
Bazama ngayo yonke imizamo ukuba inkunzi
yakubo yehlule zonke ezinye zesigodi leso.
Kuthi
ekwaluseni
bafune
isidleke
sezibonkolo emithini, bathi bangasithola
basithathe basilahlele elunda lenkunzi.
Zizoyiluma-ke izibonkolo kanti seziyayicija
ukuba ibe nolaka olungayiwa. Kokunye
bayisa endaweni eneziduli lapho izofike
ihlabe khona uhlentu, izimpondo zingacijeki
kube zinungu.
Okunye okulola inkunzi
kuyenze yale ukhasha ukuyicija izimpondo,
uziphendule ngembazo zibheke emuva.
Lokhu okuphemulile usuzokugcina emsamo
endlini engenhla.
Ngiyihulule imfibinga
enye inkunzi ingadlela ogageni.
Abanye baze basebenzise ngisho nemithi uqobo. Bayayigcaba ngamafutha
ezinyamazane ezesabekayo njengengwe nenyathi, abanye bayigcobe ubuso
ngamafutha ebhubesi ukuze elwa nayo imane itheneke amandla, ijokole ibone
isilwane esesabekayo phambi kwayo.
124
Ukuyibongela futhi kungenye yezindlela zokuyifaka ugqozi.
UNyembezi
noNxumalo, (1966:31) ukweseka kanje lokhu:
Abafana banomdlalo wokweqhatha izinkunzi
zezinkomo. Ezinye izinkunzi zize ziwufunde
lo mkhuba kangangokuthi bathi abafana
bangayibongela nje iqhwishe, kube sengathi
kunyakaza ithuku ekhanda.
Kokunye abafana bayibongela bathi:
Unkokhovula uzilubaluba
Kabhekeki, kakhweleki
Usihulahula sihahelwe ngamaQadasi
Abathe ayasithathelela saqhwisha.
(Nxumalo, 1966:31).
Kwesinye isikhathi izinkunzi zilwa zilimazane ngomphoso noma enye ife
nokufa uma iyihlabe kahle enxebeni. Isiko lilawulwa ukuthi uma inkunzi
ibulewe ngenye zilwa, isixhanti saleyo efile sithathwa sidliwe ngabakuleyo
nkunzi ebulele enye.
Kungakho uKhumalo, (1993:87) ethi kulezi zibongo zenkunzi:
Mama dlan‟ isixhanti,
Mina ngizodl‟ ingiklane.
3.5.1 Ukungcweka nokweqhathwa
Isibaya sesibili yilapho umfana ethola khona uqeqesho mayelana nolwazi
lokuzakha. Lesi sibaya sibaluleke kakhulu ngoba ukuziphatha nokuzihlonipha
umfana ukuthola lapha. Kukuso lesi sibaya lapho umfana eqhathwa khona.
UNyembezi no Nxumalo, (1966:31) bakuchaza kanje ukweqhathwa:
Lona ngumdlalo wabafana ekwaluseni
onjongo yawo enkulu ukufundisa abafana
induku
nokubaqinisa
ukuba
bangabi
ngamagwala.
125
UHone noDela Harpe, (2001:19) naye ushaya imvunge efanayo kanje:
Boys begin training at an early age. They are
taught the art of stick fighting by older boys
and practice their fighting skills on one
another and their accuracy with traditional
weapons on small animals. At the age of ten
they receive their first throwing spear and
when they turn twelve accompany their
brothers to military camps where they are
taught discipline, fighting skills and warrior
ethics.
Kusobala ukuthi izinga nezinga lokwelusa lineqhaza elilibambayo empilweni
yomfana.
Uma kungase umfana eqe izinga elithile lokho kungasho
ukulahlekelwa ulwazi olunzulu empilweni yakhe ngoba onke amazinga
ahambisana nokukhula komqondo wakhe.
Kuthi kwelusiwe isuke ingqwele ithi: “Sibanibani uthizeni uthi wena
ungumfana.” Lo mfana lapho usho ukuthi uyakwehlula. Uma usibanibani
ethi yena akasiye umfana, kusuka uthuli lwezichwe sekuliwa. Uma seziqina
izinduku, ubonakala ngokusubatha ngejubane owehlulwayo.
Lapho lona
okuthiwa uyehlulwa engafuni ukulwa, kuyaye kuthiwe akamgqongqoze
ekhanda ethi:
Ngqongqongqo mfana ngiyakwehlula!
Uphuz‟ ubisi lwembongolo.
Mina ngiphuz‟ olwesithole
sakithi uBhelebane.
(Khumalo:2006).
Lokhu kuyamthunaza umfana uthole kwenye inkathi esevuka indlobane noma
kade esaba ngenxa yokuthintwa ikhanda.
Ukuqhathwa kufundiswa umfana inhlonipho ngoba uqala khona ekwaluseni
ukuhlonipha izingqwele, aphumele ngaphandle emphakathini ahloniphe
abantu abadala abaziyo nangabaziyo.
Agcine esehloniphe umphakathi
wonkana abadala nabancane. Umhlaba awuhambe ngenhlonipho nentobeko.
126
Kukuso lesi sibaya lapho umfana efunda khona ukukhipha amangwevu
ngenkathi kungcwekwa.
UNyembezi, (1992:342) uwachaza kanje amangwevu:
Induku eqhamuka ngaphezulu nangaphansi
lapho kungcwekwa ngezinduku noma kuliwa.
UHone noDela Harpe, (2001:21) baphawula kanje ngokungcweka:
Stick fighting is a traditional sport. It
requires great skills and agility and it is
performed at large gatherings especially
weddings. Two sticks are wielded one club
shaped and able to split a skull, the other
longer stick used to deflect blows. A small
shield is carried to protect the knuckles.
Blows are aimed at the head and knees. The
fight ends once blood is drawn. The winner
tends the wounds of the loser.
Ukukhipha amangwevu kuyindlela ekhombisa izinga eliphezulu lokulwa futhi
umfana usuke engafuni nangengozi ukugoba uphondo, esefuna ngenkani
ukudla umhlanganiso.
Akekho-ke umfana ofuna ukubizwa ngevaka aze
acwiliselwe iphaphu emanzini.
U-ODoli, (1999:16) uphawula kanje ngalo mdlalo:
From an early age, young Zulu boys learn the
art and intricacies of stick fighting. This
competitive form of martial arts requires skill
and discipline. Both boys and mature males
compete against each other in teams or in
individual hand-to-hand combat. In some
areas, young women, especially those who
herded cattle, also engaged in stick fighting
against boys and other girls. Competitors
carry small ceremonial shields and metre
long sticks. The aim is to strike a blow to the
opponent‟s head although blows to the body
are counted. Strength and agility are learned
through becoming adept at stick fighting as
127
Zulu youth try to emulate the legendary
military might of Shaka.
UMthembu, (1947:72) uyakweseka lokhu lapho eveza ikhono likaMkhishwa
kanje:
Kwakukhona inxeyana elaliselibaqedile
abafana ngenduku.
Lalinenduku yalo
elaliyefundile elalisuke liyibeke emphinjeni
kumfana, akhwehlele aze ayokuwa, uyavuka
lapho ubaleka uyaphaphatheka angabheki
ngemuva. Limshaye ligijime naye inxeyana.
Kamukho
umfana
owayenesibindi
sokubhekana nalo lelo nxeyana ngenxa
yaleyo nduku yalo, lase liyingqwele.
Ngenkathi umfana ekhipha amangwevu kufanele aqikelele ukuthi naye
zingamnethi.
Ngakho kufanele abe nobuchule nobunyoningco bokuvika.
Umfana othi uma evika akhe uphahla lwenkawu uba yibhece labanye.
Usuke ungemfana walutho kwaZulu uma ungakwazi ukushaya ikhwela.
Ikhwela lingesinye sezikhali esidingekayo ekwaluseni.
Uma izinkomo
seziphambuka emzileni, zikhalinywa ngalo ikhwela. Uma umfana egiya noma
ebongela inkunzi yakubo uma iqhathiwe, uyalishaya ikhwela ukuyipha
umdlandla. Ikhwela libuye lisetshenziswe njengenye yezindlela zokukhuluma
uma abantu beqhelelene. Libuye lidingeke uma umfana eseyinsizwa eseshela
uma ekhuzela.
Leli khwela lifundwa khona kulesi sibaya ngenkathi
kusalusiwe.
Lokhu kufakazelwa uNgema, (2007) ubeka kanje ngekhwela:
Yilowo nalowo mfana uhlale ephokophele
ukuba ungoti ekushayeni ikhwela. Phela
ngaphandle kwalo ukwelusa kungaba
yimfeketho.
Ikhwela liyadingeka uma
kunqandwa izinkomo, uma kukhuzelwa
izinkabi noma kukhuzelwa izintombi.
Liyasiza ukuchitha isizungu ngoba uma
umfana elishaya kahle ungafunga ukuthi
umtshingo.
128
Abafana baze babambe isilwanyana esihlala emanzini esibizwa ngokuthi
“imfundamakhwela.” Lesi silwanyana basifakana olimini ngenkolelo yokuthi
uma sike sabancinza ulimi, bazoba ngongoti ekushayeni ikhwela.
Kukuso lesi sibaya lapho umfana efunda khona imidlalo nemikhutshana
yasekwaluseni njengokuqwagela, iqanda lenjelane, ukubhukuda, ukushaya
idadamu, ukutshuza ngisho nokudlala izingwenya uma kubhukudwa.
3.5.2 Izimo zemvelo nezilwane
Esesithathu isibaya yileso sokufunda ngemvelo.
Kulesi sibaya abafana
bafunda nesimo sezulu, izinyoni ezinhlobonhlobo, izilwane, izinambuzane,
izinyoka kanye nezilwane.
Abantu base-Afrika banekhono elikhulu lokuqagula isimo sezulu bashaye
emhlolweni ngaphandle kokusebenzisa imishini yaseNtshonalanga lena ebuye
idle imbumba.
Lokhu kufakazelwa uDirie, (1998:24):
No one owns the grazing land in Somalia, so
it was up to me to be cunning, and discover
areas with lots of plants for my goats and
sheep. My survival instincts were honed to
look for signs of rain, and I scanned the sky
for clouds. My other senses also came into
play, because a particular smell or a certain
feeling in the air predicted rain.
Nabafana bafunda ukwazi ukuthi uma libalele kakhulu kuthiwa likhipha
inhlanzi emanzini noma likhipha umkhovu etsheni. Bafunda nokubona isimo
sezulu kusekude. Bayafunda ukuthi babone uma lizokhipha umkhovu etsheni,
bababona ngomlalamvubu ekuseni. Bayafunda ukubona izulu uma lizoduma
noma lizona ngokuthi bafunde ukunaka ukuhlanganisa kwamafu nokuvunguza
komoya.
Bayatshelwa ukuthi uma kuvunguza inyakatho kusuke kuzona
umvimbi. Isikhathi esiningi uma lisahosha inyakatho kuthiwa lisekude. Uma
129
seliwuphendula,
lihosha
iNingizimu
bayazi
ukuthi
lizoyishaya
futhi
seliseduze. Baqonda ngisho ishisandlu nesivuvu nesifudumezi esikhwezelwa
ukunkeneneza kwezinyendle nezihlonono.
UNyembezi, (1953:43) ubeka kanje ukweseka lo mbono:
Ilanga lalingashisi nje, lalikhipha inhlanzi
emanzini. Kwakungekho ngisho nomoyana
nje ohelezayo. Abafana base belazi ukuthi
livama ukuduma emini yantambama. Yikho
nje nangaleli langa kwathi noma belibona
lihloma, abaze bazikhathaza kakhulu.
Bafunda
kabanzi
ngenhlazane,
isikhathi
lapho
sekubuya
izinkomo
zizosengwa. Bayazi ukuthi kusho ukuthini ukuthi sebebade, selibantubahle
nokuthi amathunzi aseyewukela noma selimathunzi ezintaba. Bafunda ukwazi
ukuthi uma seliyoshona kuthiwa seliyozilahla kunina nom seliya ngomutsha
wendoda.
Lokho kusho ukuthini kubo mayelana nokubuya kwezinkomo,
zivalelwe kusakhanya ukuze umnumzane akwazi ukuzibona kusakhanya.
Kuyathokozisa ukwazi ukuthi noma ayengekho amawashi endulo kepha
abantu bakaMalandela babenazo izindlela zokuqaphela isikhathi.
Lokhu kuyafakazelwa uManzini, (1996:44):
Ephuzwini kodwa lokungasigcini isikhathi,
sengathi lokhu bekwenziwa ukungabi nawo
amawashi, kwazise phela nalo liyinto
yakhona kobelungu. UZulu wansondo nje,
uZulu kaNkotheni, wayelazelaphi iwashi?
Khona enalo khona engenalo wayezohlushwa
yini, ngoba likhona ilanga likaMvelingqangi,
ayekwazi ukukala ngalo isikhathi? Ebusuku
khona wayezohlushwa yini ngoba zazikhona
izinkanyezi zomkhathi? Wayezolinganisa
ngokuphuma
kwesicelankobe
ukuthi
sekuyisikhathi sini. Uma sekusa futhi ikhona
indonsamasuku
yini
eyayingamhlupha?
Nangaphandle nje kokusebenzisa umkhathi,
amaqhude ayefuywe cishe kuyo yonke imizi,
ngakho-ke wayezozwa uma sekukhala
130
ezokuqala zibikezela ukusa, nezesibili njalo
njalo.
Ziningi
izinkomba
uMdali
azidalile
ezikhomba isikhathi ngaphandle kwewashi.
Ingani ngisho isithunzi sakhe umuntu uqobo,
siyakhombisa
ukuthi
njengamanje
sekuyisemini ende noma sekuntambama.
Lokhu kukhonjiswa ukujikajika kwesithunzi
sakho sithatha izimo ezehlukene.
Uma
liguqubele okungabafana uma kwelusile
laphaya, sekufuna ukubona ukuthi ngabe
selishonile
yini,
kuzothatha
isikhuni
esivuthayo kusibhizise emoyeni. Indlela
isikhuni esizokhanya ngayo izokhombisa
ukuthi selishonile noma alikashoni.
Kuyamangaza ukuthi iqhude lihlale lisihlaba esikhonkosini isikhathi, leyo
imfihlo kaMlenzemunye. Ongoti, ochwepheshe nezinzululwazi azikayitholi
impendulo yalokho. Lokho kukhombisa ubukhulu boPhezukonke.
Bafunda kabanzi ngesikabhadakazi ukuthi kuphenduka umthala. Bayazi uma
sekusa
ukuthi
kuphuma
sekumpondozankomo,
indonsakusa
sekuchinsa
nekhwezi.
umthini
nomchitha
Bayazi
ukuthi
zingeje
kanye
nokuchama kwenkunzi ukuthi kusho ukuthini kumfana. Umfana kufanele
achame kuqala inkunzi yakubo ingakachami ekuseni uma efuna ukuba
yindoda.
Kulesi sibaya bafunda kabanzi ngokulima odedangendlale bamasimu
besebenzisa izinkabi. Bafunda ukuklama izindima, baphinde baqeqeshwe
kabanzi ngokubophela izinkabi, ukufakwa kwejoka nokufakwa kwezitilobho,
bazi ukuthi kufanele sifakwe kuliphi iso ukuze ingaklinyeki noma idonsele
phezulu.
Baqeqeshwa ukuhola izinkabi bagcine sebengongoti sebekwazi
ukuziphosela nabo.
Ukuziphosela ukuthandela izintambo ezimpondweni
noma ejokeni uma ifolosi kuyinqudulu, ukuzidedela zilime ngaphandle
komholi.
namatilosi.
Bayazazi ezingamafolosi, ezingamanasifolo, ezingamanasitili
Bayazazi futhi eziqala ijoka uma ziboshelwa nezingaliqali.
Bayazazi ezisemseleni uma kuklanywa noma kulinywa ukuze zingashiyi
amabhange. Bayazazi futhi ezihlabayo nezingahlabi. Uma bengalimi, basuke
131
beklabise izinkomo. Ngenxa yoqeqesho abasuke sebenalo, bayazazi izindawo
ezinotshani obumnandi nomsoco njengobabe, imbanjane, umnyankamo kanye
nensinde noma bazikhothise emingceleni yamasimu akubo. Emva kokuvuna
abafana bayaziyeka ukuba zingene emasimini zidle amahlanga bese kuthiwa
ziyabhuqa, ziyahasha noma ziyahashaza.
Ngaphambi kokuba ziwadle,
ziyashunqiselwa. Lokhu kuyisiko lakwaMthaniya ukugwema izilwane ukuthi
zingaguli.
UMsimang, (1975:42) ubeka kanje ngalokhu:
Okunye
okusemqoka
ukuzishunqisela
izinkomo.
Zishunqiselwa uma zizoqala
ukudla amahlanga.
Lokhu kusafana
nokweshwama uma amaZulu ezoqala ukudla
okusha.
Izinkomo zona zishunqiselwa
ngamakhambi
aziwa
yizinyanga
(ngisazoxoxa ngawo).
Kufike kubaswe
ikloba lomlilo esangweni ngesikhathi
sasekuseni bese zikhishwa izinkomo ukuze
zeqe
kulo
mshunqiso
zonke.
Ziyashunqiselwa futhi lapho kufuneka ukuba
zingalalelwa.
Nakukho lokhu kulandwa
inyanga yezinkomo ezofike izishunqisele
ngenyamazane okuthiwa igogo. Izinkomo
ezishunqiselwayo
ziyabukeka,
zinone,
nemibala yazo ichache kahle.
Amahlanga anomsoco ngoba ngenkathi ziwadla zithola nommbila ongemuhle
osale ngenkathi kuvunwa ngenxa yesimo sawo.
ubungemuhle noma ubusungenwe zibungu.
Kungenzeka ukuthi
Izinkomo zidla amahlanga
ngoNhlaba, Nhlangulana noNtulikazi okuyizinyanga zasekwindla nasebusika.
NgoNcwaba, emva kwembozisamahlanga, kuyaphendulwa emasimini ukuze
kuthukuswe ngoMandulo.
Ukubaluleka kokuqapha imfuyo nakho kutholakala kuso lesi sibaya. Usuke
ebhekwe isambane umfana othi uma elusile wehluleka ukukhalima noma
ukweqela izinkomo zaze zayodla ukudla.
Kutshutshumba inhliziyo uma
umfana esezwa egconwa abantu noma abanye abafana eluse nabo becula noma
sebememeza bethi:
132
Mabele‟ bele zayigomfela,
Mabele‟ bele zayigomfela,
Uyoz‟ ayibonele; Uyoz‟ ayibonele.
Sidwaba sikanyoko gay‟ izimpothulo
Ekhaya.
Abanye bathi:
Leke‟ leke zayigomfela,
Leke‟ leke zayigomfela,
Uyoz‟ ayibonele, Uyoz‟ ayibonele.
Khanda lentulo
Gay‟ isicaba sezimpothulo
Nkomo zobuya nini embileni?
(Maphumulo noThwala, (1989:53).
Usuke echashwa ngenhlamba umfana osuke ehluleke ukukhalima izinkomo,
ebizwa ngesidwaba sikanina kumbe ikhanda lentulo elacabanga ukuthi abantu
bafe. Lokhu kubikezela nokuthi abantu bazobulawa wumashayandawonye
ngenxa yomfana owehlulwa wukwelusa.
Engezwa lesi saga noma lo mculo umelusi uvuka azithathe, anikele lapho
izinkomo zona ngakhona. Inhloso yalokhu ukwenza umelusi ukuthi ahlale
njalo eyiqaphile imfuyo yakubo. Imvamisa bakwenza lokhu uma sebebona
ukuthi sekuziwombana lo melusi ephunyukwa izinkomo ngakho kufanele
afunde ukuvula amehlo uma elusile.
Okulandela lapha uswazi ethelwa yizingqwele noma abadala ngoba impahla
iyakona ukudla okutshaliwe kokunye imizi ize imangalelane koNkosi, kudliwe
noma inkomo ngomonakalo. Uzozo wesilonda kumfana ukudliwa kwenkomo
yakubo ngenxa yephutha lakhe lokubhudla ubuthongo emini elusile.
ULanga, (1997:18) usichaza kanje lesi saga:
Ukuthi mabelebele zayigomfela yisiZulu
esidala. Kungenzeka ukuthi amabelebele
lawa
ngamabele.
Ukugomfela
lokhu
kungasho ukudliwa yizinkomo kwento
133
enamanzi
efana
nemfe
kanjena.
Ukuyiyekelela lokhu ukuthi umuntu aze
azibonele, kwenza ukuthi umfana ahlale
evule amehlo azi ukuthi akukho muntu
ozomenzela umsebenzi wakhe.
Umfana owehlelwe yilo mshophi akalokothi alale ekhaya ngalelo langa ngoba
esaba idicane azolithola ekhaya noma kumnininsimu.
UMaphumulo, (1989:53) ukweseka kanje lokhu:
Umelusi wezinkomo wayengalingi elale
ekhaya ngalelo langa ngoba uyazi ukuthi
wayezoshaywa, noma
kufike umnini
wensimu ezomvimbezela ekuseni. Ubelala
kwamalume wakhe noma kwabanye abafana
kuze kuphele uthuthuva.
Kokunye umfana ulala esibayeni noma ethombeni namathole. Nakhona ulala
obenyoni ngoba ulala ethuka. Kungakho kuze kuthiwe ulala obothi ngoba
akwehlukene nokuthi ulele othini njengenyoni, uqaphele ingozi ezomehlela.
Ngenxa yolwazi olunzulu lwemvelo abafana abanalo bayaqikelela ukuthi uma
izinkomo sezibuya ekhaphelweni bayaziklabisa uma seliya ngomutsha
wendoda sezibhekise amabombo emakhaya.
Bazikhothisa emingceleni
yamasimu akubo lapho kukhona utshani obuhle obukhephuzelayo njengobabe
kodwa kufanele baqaphele zingakhothi ukudla. Ngakho-ke bazama ngayo
yonke
indlela
ukuthi
ngenkathi
ziklabile
zibe
ndawonye
ukuze
zingabahlubuki. Kuyenzeka baziklabise nasezimfundeni zemifula noma lapho
kukhona khona ikhaba.
UMahlase, (2003) ubeka kanje ngokuklabisa:
Umalusi ongaziklabisi izinkomo usuke
engaphusile ekhanda ngoba yilapho zithola
utshani ezizobetshisa uma seziyolala.
Ziyakhuluphala nemibala yazo igqame uma
zinakekelwa kanjalo.
134
Abafana bayaziqikelela ukuthi uma sebebona ukuthi utshani abusebuhle kulelo
dlelo bathungathe namanye asenotshanyana.
Zizohamba zikhothakhotha
kulawo madlelo zidlulele kwamanye zize zesuthe. Lowo mkhutshana ubizwa
ngokuthi ukukhothisa. Uma izinkomo zibuya inhlazane zisuke zisuthi kade
ziphuma ekhaphelweni bese zithola ithuba lokwetshisa. Kuyenzeka zetshise
khona esibayeni kusasengwa, lokho kubizwa ngokuthi ukuphunga imikhonto.
Imvamisa zetshisa ngaphandle komuzi kude le ngaphansi kwezihlahla.
UMsimang, (1975:151) uyakweseka lokhu:
Kungasengwa kukhanywe imilaza, kwethiwe
amagula, izinkomo sezizoqala ukwetshisa
khona esibayeni bese kuthiwa zisaphunga
imikhonto. Kokunye zetshisa ngaphandle
komuzi phansi kwezihlahla.
Bangadla
abafana sebezoziqhuba ziyophuza, ukusuka
lapho seziya ekhaphelweni. Kungale nkathi
lapho sebezohlangana khona bashishizele
amavukana nezinkunzi ukuba zikhwele
izimanzi.
Ukwetshisa isikhathi lapho inkomo ikhipha khona utshani ekade ibufihle
esiswini bese ibuhlafuna isibucolisisa bese iyabugwinya.
Kulolu khalo,
umfana ufunda ukwazi ukuthi inkomo inezisu ezine. Kukhona usu, itwani,
ingobo nosinyaka. Inkomo uma idla idlela esiswini sokuqala okuyusu. Ngale
nkathi isuke ibuthela nje ingahlafunisisi.
Izokuthi ingathola ithuba lapho
isisuthi noma ebusuku noma iphunga imikhonto, isizobuyisa utshani
obusoswini isibuhlafunisisa. Busuka lapha emlonyeni buye esiswini sesibili
sebuyogaywa kuso okuthiwa yitwani. Kusuka lapha kuya sekuya kwingobo
sekulungela ukuya kusinyaka namathumbu ukuze kumuncwe yigazi.
Okusalayo lapho sekwedlulela kupopopo ukuze kuyokuba ubulongwe.
Ngakho izinkomo ziyetshisa ngenkathi ziphunga imikhonto noma emva
kokuphuza amanzi emini noma esibayeni ebusuku.
Ukwetshisa kubuye
kuthiwe ukuhlwabula ngoba inkomo isuke ima izwa ubumnandi botshani
ebudlile behla esiphundu. Isikhathi esiningi yetshisa iqule ngamanye amazwi
ilele. Kuyenzeka yetshise imile.
135
Ukuthanda nokunakekela imfuyo ezinye zezinto abafundiswa ukuthi
baziqikelele, ngakho-ke abafana bayaziqikelela ukuthi bayazipha ithuba
lokuphumula. Lelo thuba lokuphumula libizwa ngokuthi ukuqula. Izinkomo
ziyaqula zibe ndawonye imvamisa uma sezibuya kophuziswa amanzi emfuleni
bese zilala zibe yiqulu ngaphansi kwezihlahla. Kuyenzeka inkomo uyithole
isiqula iyodwa esibayeni noma edlelweni. Zikukhonzile izinkomo ukuqula
emva kokudla noma kokuphuza amanzi.
Kufanele kukhumbuleke ukuthi
ithuba lokukhuthaza izinkunzi namavukana ukuba zikhwele izimazi ngoba
wonke umfana uyathanda ukuba imfuyo yakubo yande.
3.6
Isiphetho
Kucacile kulesi sahluko ukuthi umfana umumatha umthamo okwazi
ukuwuhlafuna ngokuba eluse imfuyo ehambisana nokukhula komqondo
nomzimba wakhe uqala ezinkukhwini eze ezimbuzini nezimvu, enyukele
emvemveni nasemankonyaneni aze ayogogoda ngokwelusa izinkomo.
Kungenkathi elusile lapho efunda khona ulwazi lokuzakha njengenhlonipho
lapho ehlonipha izingqwele lapho zimqhatha noma zimphoqa ukuthi
angcweke noma engathandi.
136
ISAHLUKO SESINE
4.0
IMFUNDISO NOLWAZI OLUTHOLAKALA EKWALUSENI
4.1
Isingeniso
Kuliqiniso elingephikwe ukuthi ukwelusa lokhu akukhona ukukhalima
izinkomo ukuba zingawadli amasimu abantu noma ukukhaphela imfuyo
emadlelweni ukuze zingabhuqwabhuqwa umashayandawonye.
okukhulu kunakho konke ulwazi noqeqesho olunzulu oluzuzwa khona.
UDonda, (1997:9) ukuveza obala lokhu:
Kusuke kwelusiwe lapho abafana befunda
khona imikhuba ebalulekile yesizwe.
Kufundwa ukuhlonipha izingqwele. Zike
zibathume ukuyoqwagela bangathi vu, futhi
bangasho emakhaya. Kukule ndawo lapho
befunda
khona
ukuhlaba
insema
ngezinkande. Basuke bevivinywa ukuze babe
yizingwazi zesizwe. Bafundiswa ukushaya
induku uma beqhathwa ukuze bakwazi
ukubekezelela ubuhlungu bempilo uma
sebekhulile, bakwazi futhi ukulwela iNkosi
yabo.
Kufuneka abantu abanesibindi
abangahlehli nakanci.
Kusendle lapha
kufundwa khona amagama ezilwane kanye
nemithi yasendle. Abanye babegcina
bengamaphisi okuyinto edingekayo eqhaweni
lesizwe.
Lo mbono uphinde usekelwe u-Odoli, (1999:22):
The herding of cattle provides unique
experience and training in responsibility,
accountability, leadership and prowess.
These attributes are achieved through
accounting and carrying out instructions from
the cattle owners, the community, iNkosi and
parents.
137
Kepha
Abafana bachitha isikhathi esiningi besendle, belusile njengoba nasesikhathini
samanje abantwana bechitha usuku lonke besesikoleni beyothola ulwazi
noqeqesho oluthile.
UBhengu, (2007) ubeka kanje ngalezi zikole:
Mkhulu umehluko oqeqeshweni olutholakala
ekwaluseni nalolo olutholakala ezikhungweni
zesimanje.
Ezikhungweni zesimanje
umntwana uthola uqeqesho lomkhakha othize
ukuze akwazi ukuthola isinkwa uma
esephothulile. Uma efuna okunye angazange
akuqeqeshelwe kuleso sikhungo kufanele
isandla sigudle imbilaphi nesinye isikhathi
futhi uma esefuna ukuqhubekela phambili.
Ekwaluseni kutholakala yonke inhlobo
yoqeqesho ngesikhathi esifanele futhi
bhusende.
Isikhungo sasekwaluseni sibanzi kakhulu kunalezi zesimanje zona ezibonakala
ngenani lezakhiwo.
Kulo dedangendlale wesikhungo abafana bathola
uqeqesho olunhlobonhlobo njengokwazi ngokungananazi imibala yezinkomo,
ulwazi lwesimo sezulu, ulwazi lwemithi nezihlahla, olwezilwane, amakhambi
angasiza imfuyo, ulwazi nemikhutshana yokweshela kanye nokufunda
inhlonipho kanye nolwazi lokuqapha imfuyo ngeso lokhozi.
4.2
Ulwazi lwemibala yezinkomo
Umbala uyinto ebalulekile esintwini.
Uma umuntu efuna ukuyothenga
okokugqoka, usuke esazi kamhlophe ukuthi uyothenga okumbala muni. Uma
uyothenga imoto nombala ubamba elikhulu iqhaza.
ehlotshaniswe kakhulu nabesifazane.
UBhengu, (2007) uphawula kanje ngombala:
Ubuhle bento bulele embaleni wayo. Umbala
yiwona okuhehayo uma ubona into futhi
umbala yiwona okhombisa isimo. Uma
kuyisifo kusetshenziswa omnyama, uma
138
Kukhona imibala
kujatshulwe omhlophe, owothando obomvu
nokumhlophe. Nobuhlalu uma kwenziwa
ucu buxoxa indaba evuthiwe ngenxa
yemibala.
Ngisho
nentombi
idla
umhlanganiso ngebala layo.
Nasezinkomeni ngaphandle kobuningi nokukhuluphala kwazo, umninizo
uziqhayisa kakhulu ngemibala yazo. Okubuhlungu ukuthi imibala ezilwaneni
umninizo akanaqhaza alibambayo ekubekeni imibala yazo ngoba konke
kuwumusa kaMvelinqangi. Noma kunjalo umninizo uyincoma imibala yazo
kube sengathi yayibekwe nguye.
Abanye baze baboleke isilwane seduna
kumniniso ukuthi sizokhwela esakhe sensikazi ukuze athole lowo mbala
awuhalelayo. Umnumzana ubeka inkunzi ewumbala awuthandayo.
Ngenxa yokubaluleka kombala, ukubaluleka kwawo kutuseka noma isilwane
sesaba mathamb‟ amhlophe. Uma ibambene uma insizwa ihlabana uyizwa
isimemeza izibongela ithi: “Ngadla ngenkomo yakithi emaqandakawayiba!”
Lapho isuke incoma ihawu esuke ivika ngalo. Noma futhi zidelelana, enye
iyaye isho kwenye ukuthi: “Emdlalweni othize ubofika nawe uyiphethe
inkomo yakwenu ngoba nami ngiyobe ngiyiphethe eyakwethu.”
Nalapho
isuke ichaza ukuthi akophatha umdlela awethembayo nawuthandayo. Akekho
umuntu ongeza emdlalweni ephethe ihawu elinombala ongemuhle.
UDonda, (1997:3) uyakuveza lokho:
Izinhlobo zonke zamabheshu kusuka
eNdunukeni kuya kuMangwaza yizinkomo
zodwa.
Izinhlobo zonke zezihlangu
yizinkomo zodwa. UBhongoza owaholela
izinsizwa ophathe wazikhohlisa wathi
yizinkomo kanti ngamabutho athwele
izihlangu emakhanda.
Uma izinsizwa
zedelelana iye isho enye ithi: “Emdlalweni
othile wofika nawe uyiphethe inkomo
yakwenu ngoba nami ngiyobe ngiyiphethe
eyakwethu.” Le nkulumo isho ukuthi iyosha
induku phakathi kwalezi zinsizwa. Izinduna
zezinsizwa
ziyovele
zithi
abayekwe
batitinyane, kuthi leyo naleyo nsizwa
isungubale ngenkomo yakwabo.
139
Into enhle iyanconywa ngakho nensizwa leyo angeke income ihawu layo
elihle uma iyofika iphethe umhlola wento engabukeki wehawu ngelanga lelo.
UMsimang, (1976:88) uyakuseka lokhu lapho eveza induna yamabutho
uSontinge exoxela iNkosi uCetshwayo ngokuhlabana kwamabutho akhe
eSandlwana kanje:
Sontinge: Ndabezitha, iqale yaphaphalaza
iNgobamakhosi,
yalibala
ukuhubhana
namambuka kanye nebutho labeSuthu kanti
umbayimbayi uyasibhuqa. Nokho ithe
ingahlanganisa
kwathokoza
oWashesha
kumagosanqangi,
UWashesha njengezulu, ephikelele koSigidi.
Kwahlabana
oNtabeni
kwabakaNtobolongwana,
UHeqe kumgwaza, uNdondoz‟ umuntu abuye
notho. UMkhono ovikel‟ isibili... Lapho bese
sicoboshisa Ndabezitha. Sishaye ibhuqe
kubeLungu. Zihlabene izingwazi zakho wena
weqhawe, zihlabana kunzima. Kuhlabene
oMagemfu umfo kaQili, wakhala ngenkomo
yakwabo,
kukhala
yena
uSitshaka
singutshwala, uGundane nyan‟ okumanzi,
amanye enya okomileyo, uMethameli
wezigcaki ezimbili, esinye siseDlinza esinye
siseShowe. UQili ngokuphambana namany‟
amaqili...
Cetshwayo: Kodwa ngiwaphethe amaqhawe
Bhejana, uyezwa nje?
Bhejana: Ndabezitha, ulanda nje umfo
kaKhoboyela sengifile, sengifisa sengathi
nami ngabe bengikhona ngizifikisele
ngenkomo yakwethu. Ngesinye isikhathi
kubuhlungu ukuba inceku. Wo! Hiya!
Ukubaluleka kwemibala yezinkomo kuqashelwa ngisho nangamakhosi imbala.
Amakhosi akukhonzile ukwehlukanisa izinkomo ngemibala yazo. Kukhona
leyo mibala ethathwa ngamakhosi njengeyekhethelo.
140
Lokhu kufakazelwa uMsimang, (1975:37):
Sengilandile ngokubaluleka kwezinkomo.
Sengichazile imisebenzi yazo, nendlela
ezazitholakala ngayo.
Sengishilo ngathi
zingumthombo wengcebo kanti futhi
ziligugu. Njengoba ziligugu nje-ke, kusho
ukuthi nemibala yazo yayikhonziwe kakhulu.
Amakhosi
ayethanda
ukuzehlukanisa
ngemibala yazo; kuthi ezinkone zidle zodwa,
eziyindlu ivaliwe zibe zodwa, kanti
nomtshezi ubuweluswa wodwa.
Usuke engumkhufekhufe umkhongi ohamba engayazi imibala yezinkomo
azokhonga ngazo ngoba uma esefike emzini, kufanele athi engakhuleka,
azithamunde izinkomo aziphethe ngemibala yazo, asho nezingekho.
Yingakho umkhongi kufanele kube umuntu okhaliphile futhi oligagu.
Lokhu kunanelwa uGcumisa noMthiyane, (1992:45):
Isiqalo sokulobola-ke ukukhonga. Umkhongi
ukhethwa
ngokuchophelela
nguyise
wensizwa eganwayo. Kuba ngumuntu
oseqinile.
Okubalulekile ukuthi ukuba
ngumuntu oliciko negagu lokukhuluma.
Kuba ngumuntu ongadlanga impundu.
Kumele
akhumbule
kahle
konke
okuyimilayezo
ayiphathisiweyo
ukuya
nokubuya emzini. Kumele imibala nokumisa
kwamabheka
nezithakazelo
zalapho
eyokokha khona umlilo akwazisise futhi
akukhumbule kahle ukuze angakudidanisi
bese ekuxova phambili.
Usuke eseqale wayiqeda ingxoxo umkhongi uma esethe “ngiphethe
amatshehlathi.” Lapha usuke eqonde ukusho inkomo exube ngokulinganayo
amabala amhlophe namnyama noma amdaka.
UGcumisa noMthiyane, (1992:46) bayakweseka lokhu:
Khona
lapho
iciko
selizozithaphuza ngemibala
141
lomkhongi
yazo lezo
eliziphathisiwe ukuba lakhe ngazo ubuhlobo
kanje:
Baba! Nxaba! Mbikonde!
OkaNdwandwe uthi ngomthantikazi wakhe
omvubamabele funela neno.
(Ahlabe
ikhefu).
Uthi
ngethokazi
elimzondo,
iguqa
elimatshehlathi kanye nentenjane ensizwa
angimcelele isihlobo esihle. Ngiyema lapho
baba. Mzoneli!
Umkhongi uma eyocela isihlobo esihle uyaqikelela ukuthi umemeza
ngezinkomo ezinemibala emihle futhi ehehayo ukuze abe nogazi.
UGcumisa noMthiyane, (1992:50) bathi:
Uma kulotsholwa umkhongi oyocela isihlobo
esihle, izinkomo acela ngazo wayezibiza
ngemibala yazo.
Wayebala ezinemibala
emihle ekhangayo.
Kubalulekile ukuthi imibala kube ekhangayo ngoba nomsebenzi ezizowenza
muhle ngoba kuzokwakhiwa ubuhlobo hhayi kube imibala eduma sengathi
isifo.
Lokhu kuphinde kusekelwe uDonda, (1997:1):
Uma kukhulunywa ngamalekeka kusuke
kukhulunywa ngezinkomo. Uzwe kuthiwa
intombazane
yalotsholwa
ngeshumi
nengquthu.
Yimibala yezinkomo enika
umkhongi isithunzi nesizotha.
Imibala
amemeze ngayo kuba kuhle kudelise uma
elethe yona namhla esezilethile izinkomo.
Yizo phela lezi zinkomo umlobokazi abizwa
ngazo
ukuthi
ungumlobokazi
ngoba
alotsholwa.
Nasekhweni umkhwenyana
bambiza
ngokuthi
wumkhwenyana
wezinkomo. Kule mihla yobubha nesomiso
abantu sebalobola ngesigqabo sikaKhwini,
imali phela. Noma kunjalo bayibiza ngokuthi
142
yizinkomo zephakethe.
Uzwa sekuthiwa
imihlandla yezinkomo ayilingani. Besho
yona imali le.
Ngaphandle kokubaluleka kwemibala uma kukhongwa, imibala yezinkomo
ibalulekile lapho sekusikwa amahawu ngoba umbala wawo kufanele ube
muhle futhi nomninilo aziqhayise ngalo.
UGcumisa noMthiyane, (1992:50) baphinde bakweseke lokhu:
Imibala yayibaluleke kakhulu ekusikweni
kwamahawu.
Izinsizwa zabutho linye
zazisika izihlangu zombala ofanayo. Uma
kuyinyonikayiphumuli
kube
yinyonikayiphumuli
zonke.
Uma
kuyinsingizisuka kube yiyona zonke.
Kwakungumbuso
emakhosini
ukuba
nemihlambi yekhethelo lemibala ethile
emihle eklaba ngokwehlukana.
Lo mbono uphinde usekwe uMsimang, (1975:38):
Okunye okukhomba ukubaluleka kwemibala
yezinkomo, ukusika amahawu afanayo
ezinsizwa ezibutho linye. Ayehlukaniswa
kanjalo amabutho. Izinsizwa eziyintanga
yomkhwenyana
odwendweni
nazo
zibonakala ngamabheshu afanayo.
Uma zibambene izinsizwa ungayizwa insizwa ithi: “Ngadla mina kababa
ngenkomo kababa emaqandakawayiba.”
Ngalokho insizwa isuke incoma
ukuthi ihawu layo, liyisebenzele yakwazi ukuvika, yathola nentuba yokugalela
esitheni sayo.
UDonda, (1997:1) uyakwesekela lokhu:
“Ngadla ngenkomo kababa.” Isho njalo
insizwa. Uma isihlabana ngenkomo isuke
iqonde umdlela esuke ivika ngawo. Konke
umuntu akuqokelele ngensebenzo yakhe
akasho ukuthi ngokwakhe, kepha ukubiza
143
ngoyise. Ukubiza ngoyise ngoba amandla
onke akuye wahleshulelwa wuyise ngoba
lonke igazi elimveneneza ngemithambo
yakhe ngelikayise. Uyise wakukhokhela
ngezinkomo ukuba ahlephule la mandla akhe.
UDonda, (1999:3) uyaqhubeka akuveze kanje:
Izinhlobo zonke zezihlangu yizinkomo
zodwa. UBhongoza owaholela izinsizwa
ophathe wazikhohlisa wathi yizinkomo kanti
ngamabutho athwele izihlangu emakhanda.
Uma izinsizwa zedelelana iye isho enye ithi:
“Emdlalweni othile wofika nawe uyiphethe
inkomo yakwenu ngoba nami ngiyobe
ngiyiphethe eyakwethu.” Le nkulumo isho
ukuthi iyosha induku phakathi kwalezi
zinsizwa. Izinduna zezinsizwa ziyovele zithi
abayekwe batitinyane, kuthi leyo naleyo
nsizwa isungubale ngenkomo yakwabo.
Ukubaluleka
kwemibala
kubonakala
ngisho
nasemabheshwini.
KwelikaMthaniya izinsizwa ezingontanga zejwayele ukuvunula ngamabheshu
anemibala efanayo namabutho ahlukaniswa ngayo imibala yamabheshu.
UMsimang, (1975:38) uyakufakazela lokhu:
Izinsizwa
eziyintanga
yomkhwenyana
odwendweni nazo zibonakala ngamabheshu
afanayo.
Lokhu kuphinde kwesekwe uZama, (1967:13) lapho eveze indodana
kaNqakamantshe uDlovunga esethanda ukudideka ngenkathi bebizwa
komkhulu ukuyohlasela waze watakulwa ukubona imibala yamabheshu
nezihlangu namabheshu eSangqu kanje:
Hhayi-ke, njengoba nathi sase silandela
isithunzi esase sisazi ukuthi ngesikababa,
samlandela siphuthuma ukuthi simfice ngoba
wayehamba ngamandla.
Ngokufinyelela
kwethu ezibukweni ayewele kulo, sambona
esengaphesheya komfula, esedundubalela
144
okhalweni
olwaluzosidonsela
emuzini
weNkosi uGazi. Njengoba ngaleyonkathi
kwase kusile
gelekeqe, sanele nje
saqhamukela okhalweni sakhangwa yizixuku
ezimbili ezinkulu ezazime zagqagqana
okhalweni. Ngezaga ezazikhuzwa yileso
naleso sixuku, kwazise ukuthi zazingafani
izaga zazo, kwashesha ukusikhanyela ukuthi
isixuku
esasimi
ngakwesokunxele
kwakungesabaShokobezi, ibutho lethu thina
esasiyizinsizwa.
“Hhiya hho! yiSangqu! Yithi iSangqu!”
Kuzwakala inhlokomo yamazwi amaningi
okwathi lapho sesibhekisisa sakhangwa
yizidlodlo zombala omhlophe nomnyama
kanti futhi izihlangu namabheshu kwaku
okwayo leyomibala elalivunula ngayo ibutho
leSangqu.
Kwanele nje kwanqamuka ukukhuzwa
kwalesosaga,
sezwa
izwi
likababa
owayesekude-buduze nebutho lakhe. Washo
ngephimbo elezwakala kunoma ubani ukuthi
laliqukethe ukuzimisela ukuyilwela iNkosi
yakhe, lapho esebingelela ibutho lawontanga
yabo ngokuthi:
“Hhiya hho! yiSangqu! Ubani
oyolimaza iNkosi yethu sikhona?”
ISangqu samphendula ngokuthi:
“Akekho! Akekho!”
Kufanele silethulele isigqoko iLembe eleq‟ amanye amalembe ngokukhalipha
neNkosi
uCetshwayo
ngokusilethela
izinkomo
ezimbalabala
lapha
kwelikaMthaniya. INkosi uShaka wayezihlasela ephindelela izizwe, kuthi
uma esezinqobile, athathe izinkomo ezinhlobonhlobo zezizwe ngezizwe.
Lokhu kufakazelwa uLamula, (1963:118):
Kangibazi
kahle
laba
okuthiwa
aBamadlodlongwana abaphotha imiyeko,
bakaShaka, nalaba okuthiwa ngabaBomvana,
nalapho futhi kuthiwa “Wabuya esikhaleni
senyoka.”
Nabo abakwaZulu kabazange
145
baliqonde kahle lonke izwe abahlasela kulo
ngenkathi kaShaka, ngoba kuthiwa yena
wayethi uzakufika lapho kugcina khona izwe,
awanqobe onke amakhosi. Yikho lokho nje
okwenza ukuba aphake impi ayisingise le na
le. Kwamhuha kakhulu ukuba abone impi
yakhe ibuya nezinkomo zezizwe ngezizwe.
Wayeyelokhu ebona ukuthi kusasa kofika
eminye imibala.
Lo mbono uphinde wesekwe uMsimang, (1975:38):
Ezibongweni zikaShaka sifunda ukuthi
izinkomo ezimbala mihle bezidliwa ezizweni
ezehlulwayo, le mibala ibiligugu. Nanso
phela imbongi uihi: “Uwaba lezinkomo
zikaMshweshwe.”
Sengathi
iNkosi
uCetshwayo wayeyithanda imibala emihle
njengoyisekazi uShaka.
Nakho phela
imbongi ithi: “Washikizela uMashikizela
omnyama; Edondolozela ngenhlendla yakhe.
Eyoshona
ngesikhala
sikaMpehlela
noMaqhwakazi; Eya ngoNohadu obezalwa
uMsweli; Uyawukhokha umnyatheliso; Iqabi
lakwabo elinkone lezinkabi.”
Nansi-ke imibala yezinkomo etholakala kwelikaPhunga engaconsi phansi.
Amatshehlathi/Amatshehlathikazi – inkomo exube umbala omnyama
nomhlophe. Ukuxuba kwalo mbala kuyenza ifane namatshe asehlathini athi
angambozwa ngulele athathe isimo salo mbala.
Kubuye kuthiwe
amakhwifikhwifi ngoba uma uyibuka le nkomo igcine ingakunikanga umbala
owodwa, uthola ongacacile okhwifizelayo.
Inkone/Inkonekazi – inkomo ebomvu noma emnyama noma emdaka
ezinhlangothini yase iba nomusho omhlophe emhlane nangaphansi. Kokunye
lo musho uze uphume ebusweni. Uma imdaka kuthiwa inkone ngokumdaka
kuthi ebomvu kuthiwe inkone ngokubomvu ngokunjalo emnyama kuthiwe
inkone ngokumnyama.
146
Uhwayiba / Uhwayibana / Uhwayibakazi / Uhwayibakazana, amaqanda
kawayiba / amaqanda kawayibakazi – inkomo emhlophe kokunye ebomvu,
ifahlaze ngohayizana lwamabala amhlophe ezinhlangothini. Uwayiba lona
inyoni encanyana efana nocilo. La mabala ayefana namaqanda ayo.
UGcumisa noMthiyane, (1992:51) bayichaza kanje le nkomo:
Le nkomo kubuye kuthiwe izihlangu
zoDloko.
UDloko phela kwakuyibutho
leNkosi uCetshwayo.
Yilona elaliphatha
izihlangu ezimaqanda kawayiba.
Lo mbala ubuye waziwe ngokuthi izihlangu zoDloko.
Inzima / Inzimakazi – inkomo emnyama bhuqe.
Lokhu kushiwo ngoba
umbala omnyama unzima uma uwubheka unesithunzi. Lapha kusuke kushiwo
inkomo emnyama bhuqe engenabala.
Kepha kwenye inkathi kuyenzeka
kushiwo inkomo emnyama enamabala amhlophe ngaphansi kwemilenze
nasemikhonweni kanye nasesiswini.
Umhlambi wezinkomo ezimnyama
kuthiwa indl‟ ivaliwe ngoba uma indlu ivaliwe kuba mnyama bhuqe. Nazo
uma zindawonye ukukhanya akubonwa.
Ebafazibewela – UNyembezi, (1992:9) uyichaza kanje le nkomo:
Lona umbala wenkomo emnyama noma
ebomvu wonke umzimba bese iba mhlophe
ngemikhono nemilenze.
Le nkomo yethiwa lo mbala ususelwa
ekubukeni isenzo sobesibhuda uma bewela
umfula. Abesifazane uma bewela umfula
bayaye baphakamise izingubo ukuze
zingamati bese kuvela imilenze yodwa
ngaphandle. Ngalesi sizathu kube sengathi
abesimame banemibala emibili yilona ovele
ezinyaweni nalona ongaphezulu wezingubo.
Nale nkomo ukunqamula kwalo mbala
omhlophe ezinyaweni kufuze okwabesimame
ngenkathi bephakamise izingubo.
147
Inkwazi / Inkwazikazi – lena inkomo emnyama wonke umzimba bese iba
mhlophe inhloko kanye nentamo.
kwesingaphansi nasemahlombe.
Kwenye inkathi iba nombala obomvu
Lo mbala ususelwa enyonini enkulu
engangokhozi emnyama emhlophe ngekhanda nangaphansi ethanda kakhulu
izinhlanzi okuthiwa yinkwazi.
UMbatha, (2006:846) uyichaza kanje inkwazi:
Inkomo emnyama wonke umzimba yase iba
nekhanda elimhlophe, leli bala elimhlophe
elihamba njalo liye ligamanxe ngentamo.
Insingizi-zisuka – insingizi inyoni yezulu.
Kuthi ingakhala amadoda
angenwe amanzi emadolweni ngoba lisuke lizoduma lishaye imvula enkulu.
Le nyoni imnyama yonke indawo kepha kube khona umbala omhlophe ovela
ngaphansi uma isisuka indiza le nyoni. Lolu hlobo lwenkomo lufaniswa nale
nyoni uma isindiza.
UMsimang, (1975:39) uwuchaza kanje lo mbala:
Inkomo emnyama yaba nombala omhlophe
ezinkwapheni (ifana nse nensingizi lapho
isuka, sekuvela phela umbala omhlophe
phansi kwamaphiko engabonakali uma
ingandizi).
Lo mbala abanye bawubiza ngokuthi iwaba.
Inyonikayiphumuli – lo mbala ubuye waziwe ngokuthi ilanda. Le inkomo
emhlophe qwa engenabala ndawo. Ifaniswa nelanda ngoba nalo limhlophe
alinabala futhi ilanda aliphumuli lihlale lilandela imihlambi yezinkomo
ngenhloso yokudla imikhaza, yingakho kuthiwa yinyonikayiphumuli. Abanye
le nkomo bayibiza ngokuthi umhlophe noma umhlophekazi.
Umbungu / Umbungukazi – lena inkabi emhlophe wu umzimba wonke
kusukela ezimpondweni kuze kushaye ezinselweni.
148
Lo mbala uthathelwa
ekubukeni umbala wesilokazane okuthiwa isibungu esimhlophe wonke
umzimba ngisho nezinyawo zaso. Nayo-ke le nkomo imhlophe yonke indawo
kuze kushaye phansi ezinseleni.
Umzondo / Umzondokazi – lena inkomo emnyama noma empunga enombala
omhlophe umzimba wonke.
UGcumisa moMthiyane, (1992:51) bayichaza kanje le nkomo:
Umzondo inkomo empunga noma emnyama
ebhaduze
amabala
amhlophe
wonke
umzimba. Insikazi kuthiwa umzondokazi.
Ukuxuba kanje kuyenza ibe mpunga
okwesinambuzane umzondo.
Imfezi / Imfezikazi – inyoka ethi ayibe nsundu noma emnyama. Kwezinye
izindawo njengaseNyakatho nelizwekazi lakithi i-Afrika kukhona nezimfezi
ezithi azibe mhlophe. Le nyoka ayijwayele ukugxavuna umuntu ngamazinyo
kepha ikukhafulela ngamathe anobuthi ungabe usabona untante ufuthelwa
ubuthi. Ngenkathi ilungiselela ukukukhafulela ngamathe ngaphansi kuyaye
kuvele ibala elimhlophe obilweni elingabonakali uma ingagadli. Nayo-ke
inkomo emnyama bhuqe noma emhlophe yase igqiza ngebala elimhlophe
obilweni ibizwa ngale nyoka kususelwa ebaleni layo.
Inco / Incokazi – ULamula, (1963:118) uwuchaza kanje lo mbala:
Inco (kushiwo inkunzi noma inkabi). Uma
incane ngomzimba, kuthiwa incwane
(inkomazi; incokazi - incokazana). Inkomo
ebomvu,
ethe
bhadubhadu
amabala
amhlophe, kakhulu ezinhlangothini, yabuye
yathi ukuwushaya emhlane.
Imvamisa la mabala amhlophe nabomvu uma uwabuka kuthi akalingane
ngenani nangokuma. Lokho kwenza ukuthi inkomo ibukeke ngenxa yobuhle
bayo incokazi, imane igqame kwezinye izinkomo. Yingakho uma nezulu
lilihle lingenamafu, lithule kuthiwa ligeze ngencokazi.
149
Imvubomabele – amasi angokunye kokudla okuligugu kakhulu lapha
kwelikaMthaniya. enjalo nje amiselwe imithetho nemigomo ethile ekudliweni
kwawo. Amasi avutshwa ngomcaba wombila noma ngomcaba wamabele.
Amabele anombalana obomvana nomnyama. Nenkomo enombala omnyama
nomhlophe ifaniswa nawo amasi avutshwe ngomcaba wamabele bese kuthiwa
imvubomabele.
Iklila / Iklilakazi – lena inkomo emnyama noma ebomvu enebala elimhlophe
ngaphansi kwentamo.
Uma ubuke budedengu kwangagcwala kahle
ungaphaphalaza ucabange ukuthi imfezi.
UMsimang, (1975:39) uwuchaza kanjena lo mbala:
Inkomo emnyama noma ebomvu, enombala
omhlophe
onqamule
njengegwababa
elimseka. Icishe ifane nemfezi lo mbala
omhlophe ufiphele kuyo.
Impevu / Impevukazi – lena inkomo emnyama wonke umzimba yase iba
nebala elimhlophe ebusweni.
UNyembezi, (1992:302) uyichaza kanje le nkomo:
Inkomo / inkomazi emnyama noma ebomvu
wonke umzimba enebala elimhlophe
ebusweni.
Inhlamvu / Inhlamvukazi – uma inhlamvu yelanga iphume kahle
yangaphazanyiswa yilutho iphuma ibomvu tebhu lapho isuke isingabhekeki
ngenxa yokuhlaba kwemisebe yayo. Lisuke libheje igazi ilanga. Nale nkomo
ngoba ibomvu tebhu yangabanabala ndawo kuthiwa inhlamvu noma
inhlamvukazi.
Ihhemu / Ihhemukazi – inkomo ebomvu noma emnyama yase iba nombala
omhlophe obanzi ontwini nhlangothi zombili.
150
UBhengu, (2008) ubeka kanje ngale nkomo:
Le nkomo uma ungumuntu ongayejwayele
imibala ingakudida ikuqede ngoba omunye
engagcina eseyifanisa nentusi noma iwaba
ngenxa yaleli bala elimhlophe.
UMsimang, (1975:39) naye uhaya ingoma efanayo kanje:
Lena inkomo ebomvu noma emnyama ethe
bhuqe ngebalakazi elimhlophe ohlangothini
noma kuzo zombili izinhlangothi. Leli bala
lehlukile kwelewaba nelethusi ngoba lona
likhuphukela
ngasemgogodleni,
lisuka
ontwini.
Ufipha / Ufiphakazi – igama elithi ukufiphala lisetshenziswa lapho into
engabonakali kahle noma ithanda ukungacaci kugcine sekukhona ukudideka.
Nale nkomo okuthiwa ufipha inombala othi awube mhloshana kodwa phezu
kwezibayana ezimnyama kugcina kungasaveli kahle ukuthi kahle kahle imbala
muni.
ULamula, (1963:120) uwuchaza kanje lo mbala:
Yinkomo eyayiyakubamhlophe kanti uboya
bayo buba mnyamana, kakwabe kusakhanya
ukuba kanti iyini. Kuthiwa “ufipha” nje,
ngoba kufiphele ukubonakala kombala wayo.
Lo mbala uthiwa futhi uthuthu, uthuthwana
(uthuthukazi, uthuthwazana).
Ilunga / Ilungakazi – emnyama bhuqe ebese inqamula ngamabala amhlophe
eqolo nasemhlane, aze ehlele emikhonweni nasemilenzeni.
UJobe, (2007) ubeka kanje ngale nkomo:
Cishe owaqamba le nkomo wayekhangwe
yila mabala amhlophe ahamba enza
amalungu kusukela eqolo ehle njalo
ngemikhono kuze kuyoshaya emilenzeni.
151
Intusi / Intusikazi - ebomvu enebala elimhlophe ontwini.
Kufanele
kuqapheleke
ahluleke
ukuthi
umuntu
oneso
elibuthuntu
engacishe
ukwehlukanisa phakathi kwenco nentusi.
ULamula, (1963:122) ucishe ayilamule le ngxaki:
Intusi, intusana, intusikazi, intusazana,
yinkomo ebomvu, ekhabe amabala amhlophe
kakhulu ezinkwapheni aze athi khaphaca
ezinhlangothini. Cisho kube yinco, kodwake intusi ivama ukuthi ingani ibomvu
ibemqungokazi
kwakuthatha
umbala
omhlophe.
Izikhala zemithi – uma umuntu esehlathini ebuka okuthile phakathi
kwezikhala zemithi ugcina engasasiboni kahle isithombe saleyonto ofuna
ukuyibona ngenxa yokuthi ukubona kwakhe kuhamba kunqamuka kugcine
ngokuthi aphume nesithombe esingacacile. Nenkomo emnyama eluthuthwana
enombala omhlophe ongaqedile kuthiwe izikhala zemithi.
UGcumisa noMthiyane, (1992:53) bawuchaza kanjena lo mbala:
Inkomo
emnyama
ngokuthi
akube
luthuthuva.
Inombala omhlophe ahamba
sengathi abehanguka kuwo wonke umzimba.
Intejane / Intejanekazi –
UGcumisa noMthiyane, (1992:51) uyichaza kanje le nkomo:
Inkomo empofu noma emdaka. Abanye bathi
imdubu noma imthuku. Insikazi kuthiwa
intenjanekazi.
Iqola / Iqolakazi – inyoni edume ngokudla ezinye. Le nyoni imnyama bese
iba nebala elimhlophe elikhulu eqolo.
Akhona amanye amancanyana
amhlophe akhona emzimbeni wayo kepha leli eliseqolo elimhlophe libonwa
152
nayizingane. Nenkomo emnyama noma ebomvu yase iba nombala omhlophe
eqolo kuthiwa iqola / iqolakazi kususelwa kuwo belu lo mbala wale nyoni.
Umsheko / umshekokazi – lena yinkomo emnyama ethe yabhaqula umhlane
ngebhande elimhlophe.
Leli bhande lingasuka emlenzeni liyophelela
komunye. Uma ulibuka ngokunganaki leli bhande omunye angathi le nkomo
izingcolisile ngomsheko (indle esamanzana noma ethombile) yingakho
kuthiwa umsheko.
Nasenkomeni ebomvu ibhaqule ngombala omhlophe
ukusuka komunye kuyowela komunye kusathiwa nayo ngumsheko.
Inyalothi / Inyalothikazi – uhlobo oluthile lwamabele olumdubu (olumpofu
ngokuzothile). Uma ubheka le nkomo nalolu hlobo lwamabele yizithupha
ziya egwayini. Ngakho-ke le nkomo, inkomo ethi mayibe mdubu.
Abanye lo mbala bawubiza ngokuthi unyaluthi noma unyawothi. UMsimang,
(1975:40) ubeka kanje ngale nkomo:
Inkomo enombala ofana nowamabele lona
okuthiwa
unyalothi.
Imthubuyela
ngokunsundu.
Umlaza / Umlazakazi – lapha kushiwo inkomo emhlophe enemishu
emnyama egqalingene wena owabona imilaza yeZulu. Le nkomo yethiwa leli
gama lisuselwa ekuboneni imilaza yeZulu ngoba nayo ihambe iba nemishwi
njnegayo imilaza.
UMsimang, (1975:40) uwuchaza kanje lo mbala:
Umbala wayo ungathi umhlophe bese
ubanemishwi emnyama.
Lo mbala
uthathelwa ekubukeni imilaza yezulu.
Umhlekwane / Umhlekwanekazi – lena inkomo emnyama enomusho noma
ibala elimhlophe esiphangeni noma kwenye inkathi ohlangothini. Lo mbala
abanye bawubiza ngonhlekwanyana eyensikazi kuthiwe unhlekwanekazi. Lo
mbala ususelwa enyonini okuthiwa unhlekwane. Le nyoni imdubu bese iba
153
namabadlana amhlophe njengojojo. Ngenxa yalo mbala omhlophe yingakho
yethiwa kanjalo.
Umehluko ukuthi awayo amabala amhlophe awasiwona
amachashazi.
Intulo / Intulokazi – lena inkomo emnyama noma ebomvu umzimba wonke
bese ikhanda liba mhlophe lonke.
ULamula, (1963:122) uyakweseka lokhu:
Intulo, intulwana, intulokazi, intulwazana,
yinkomo ekhanda limhlophe lonke, kanti
yona imnyama noma ibomvu.
Emas’avutshiwe / Emas’avutshiwekazi – lo mbala njengoba uzichaza
ususelwa kuwo amasi uma esevutshiwe. Lo mbala uchaza inkomo ecishe ibe
mdaka bese ukhifiza ngombala omhlophe. Lokhu kususelwa ekutheni umcaba
umdaka amasi amhlophe kepha uma esevutshiwe umcaba wenganyelwe amasi
ebese konke kuba mhlophe.
Umdubu / Umdubukazi – umdubu uhlobo oluthize lomuthi othi awube
nsundu ngokungaqedile. Ngakho-ke inkomo emdubu inkomo ensundu
ngokuphaphathekile njengawo-ke umuthi umdubu. Abanye bathi lo mbala
othathelwe embaleni wenyoni ukholo yingakho abanye bethi ukholo ngoba
nayo le nyoni inalo mbala..
Ihwanqa / Ihwanqana – uma ungumuntu obudedengu ngemibala noma
ungumuntu ongenalo ulwazi oluphusile ngemibala, lo mbala ungakuphamba
uma uwuqhathanisa nombala “onala.” Inala yona inkomo emnyama noma
ebomvu enamabala amhlophe wonke umzimba.
Ihwanqa lona inkomo
emnyama ekhifize wonke umzimba ngohoyizana lwamabala amhlophe.
154
UNyembezi noNxumalo, (1966:55) babeka kanje ngalo mbala:
Inkomo
ebomvu
efahlaze
ngombala
omhlophe wonke umzimba ngisho ubuso
nezindlebe imbala.
Lokhu kufakazelwa uLamula, (1963:120):
Ihwanqa,
ihwanqana,
ihwanqakazi,
ihwanqazana.
Kucishe kufane nombala
“onala.” Kodwa ngempela “inala” ivama
ukufahlaza
kakhulu
ezinhlangothini.
Ihwanqa, lifahlaze liqede wonke umzimba
nasebusweni nasezindlebeni.
Ibhanqu / Ibhanqukazi – lena inkomo emnyama noma ebomvu enemishwi
emhlophe.
Le nkomo abanye bayibiza ngokuthi ibhangqule.
Lokho
kususelwa phela kule mishwi.
UMsimang, (1975:39) ucacisa kanje ngalo mbala:
Lena inkomo emnyama kwenye inkathi iba
bomvu yase iba nombala omhlophe
ezinhlangothini onqamula njalo esiswini
nasemhlane.
Impunga / Impungana / Impungakazi / Impungazana – uma umuntu
esenezinwele ezimhlophe nezimnyama ngokulinganayo kuthiwa usempunga.
Ngokunjalo inkomo empunga inkomo enoboya obumhlophe nobumnyama
obuthi abulingane. Abanye lo mbala bathi amatshezulu.
Inzotha / Inzothakazi – igama elithi ukuzotha lisho isimo esenza ukuba
umuntu ahlonipheke abe nesithunzi noma isigqi.
Nenkomo enamabala
amhlophe kanye nampofu kuthiwa inzotha ngoba le mibala yomibili uma
isenkomeni izothile.
Ijoli / Ijolikazi – lapha kushiwo inkomo emnyama emhlophe ngeshoba.
Ngokujwayelekile kusuke kushiwo kumuntu othandwa kakhulu kunabanye,
155
intandokazi.
Nenkomo emnyama noma ebomvu yabe isiba neshoba
elimhlophe kuthiwa ijoli. Ukuthi le nkomo ayejwayelekile ngenxa yeshoba
limhlophe ngakho abantu bayathanda ukuyibuka ngenxa yaleli shoba.
Ubhulomu – lena inkabi emnyama efahlaze ngombala omhlophe wonke
umzimba ngisho ubuso nezindlebe imbala.
Lo mbala abanye bawubiza
ngokuthi umahwaqahwaqa ngenxa yokuxuba lo mbala omhlophe nomnyama.
Kwenye inkathi kuba obomvu nomhlophe.
Igambu / Igambukazi – inkomo emnyama enqamulise umbala omhlophe
emhlane.
UNgema, (2008) ubeka kanje ngalo mbala:
Igama elithi gambu liyisenzukuthi esichaza
ukunqamula
into
phakathi
nendawo.
Nenkulumo uma uyinqamula ngokushesha
kuthiwa uyayigambula. Nenkomo emnyama
enqamulise umbala omhlophe emhlane
kuthiwa igambu ngoba lowo mbala omhlophe
wehlukanisa umbala omnyama maphakathi.
Idube / Idubekazi – lena inkomo ebomvu ngokugqunqile yase iba nemishwi
emnyama enqamula umzimba kabili.
Uma uwubheka lo mbala ufana
ncamashi nesilwane esisahhashi okuthiwa idube.
Miningi imibala yezinkomo ngoba izigodi ngezigodi ziyibiza ngendlela
engafani. Nokufika kwabaseNtshonalanga nobuchwepheshe babo bokwandisa
imfuyo
kwandisa
neminye
imibala
eyayingabonwa
kwelikaJama
ngokuhlanganisa izinhlobo ngezinhlobo zezinkomo zakhwelana kwase
kuphuma imibala emisha.
4.3
Ulwazi lwesimo sezulu
Zonke izidalwa ezingaphansi komthunzi welanga imihla ngemihla ziphila
ngaphansi kwesimo esithize sezulu kodwa esingakwazi ukusilawula.
156
Ukubalela kwelanga, imvula, izikhukhula, amakhaza neqhwa, izivunguvungu
neziphepho sinqwamana nakho imihla ngemihla ngaphandle kokuzikhethela.
Ezidalweni ezisemhlabeni asikho nesisodwa esikwazi ukumisa isimo sezulu
ngokwenhloso yaso. Munye vo umuntu onalawo mandla, nguMvelinqangi.
Ochwepheshe baseNtshonalanga bagcina ngakho ukuqagula noma isikhathi
esiningi babuye bakhe phansi lokho okukhombise khona ukuthi badlalela
endaweni enomniniyo. Nabathakathi bakithi noma sebezama ngamakhubalo
kodwa lokho kuba okwesikhashana futhi kwenzeke kuleyo ndawo noma
kulowo muzi kuphela.
UNgema, (2007) ubeke kanje ngalokhu:
Kuliqiniso elingephikwe ukuthi abathakathi
bakhona kwelikaMthaniya.
kunabo labo
abanekhono lokuthumelela abanye izulu.
Noma kunjalo masincome ikhono lezinyanga
zakithi ezikwazi ukuvimba lo mhlola
ngokubethela. Izulu liphebezeke liwelele
kude.
ULamula, (1963:70) uyakweseka lokhu:
Ukubethela umkhuba owenziwa nxashana
kukhona
isiyiko-umehlo-njengesifo
esesinxibe umuzi, noma ingozi esekuyilokhu
ivela kubantu noma ezimpahleni. Ngakhoke, kuye kubizwe inyanga ukuba izobethela,
ifike yenze konke ekwaziyo: yenza imithi
yokuncindwa nokugcaza nokuchela yenza
nezikhonkwane. Izikhonkwane zibethelwa
naphansi
ezindlini-emnyango
nasemlindaziko, emazaleni nasezindleleni
zomuzi.
Uma
kubethelwa
izulu,
kwenziwa
izikhonkwane ezithiwa ngabafana, okuthi
uma
seliza
zikhishwe
ezindlini.
Kungumkhuba
ukuba
zikhishwe
ngabesifazane
abangasagezi,
noma
ngamantombazane angakakhuli nangabafana
abangakathombi. Osikhiphayo, uphuma naso
qede akhombe ngaso ngapha nangapha, ethi:
157
“Haliye le, nale!”
Esho phela izulu ukuba lidlule lingalimazi
lutho lapho, lowo abesesihloma-ke phezu
komnyango.
Kuthi,
uma
selisile
abesesingenisa, asihlome endaweni yaso,
phezulu endlini emsamo. Lezo zikhonkwane
zabhixwa ngemithi emnyama eyenziwe
ngamafutha athile nangemigqinaha eyaziwa
zinyanga.
Kungumkhuba ukuthi uma
kubethelwe emzini, umuntu kawaphuzi
amanzi emi, futhi abawakhayo emfuleni
bangena nawo ngesango lomuzi, kokunye
bawethule emakhanda besangena esangweni.
Futhi kakuvunywa ukuba umuntu akhalise
into eqhumayo njengokushaya isitswebhu.
Futhi-ke izinkuni zibandelwa ngaphandle
komuzi
ngaphandle
kwendawo
enezikhonkwane.
Njengoba abafana bechithe isikhathi esiningi besehlane ekwaluseni, bagcina
sebengongoti ekwazini isimo sezulu.
Ulwazi lolu baluthola kwabadala
nangokuqaphela ngeso lokhozi isimo sezulu. Abafana bazi kamhlophe ukuthi
lingembatha umlalamvubu ekuseni, lokho kuyinkomba yokuthi lizobalela
kakhulu ngalelo langa.
UMyeza, (2006) uphawula kanje ngalokhu:
Umlalamvubu noma inkungu iyinkomba
esobala yokuthi ngalelo langa
ilanga
lizokhipha umkhovu etsheni. Lokhu kusiza
abantu ukuthi bahlome ngezingqephu
ezifanele.
Ukuduma kwezulu nakho abafana basheshe bakubone. Ukubalela kakhulu
kwelanga imvamisa kujwayelwe ukuthi uma seliyoshona lipholise ngokuthi
lidume.
UMthembu, (2006:67) uphawula kanje ngalokho:
Bafunda ukubona izulu uma lizoduma noma
lizona
ngokuthi
bafunde
ukuqaphela
158
ukuhlanganisa
komoya.
kwamafu
nokuvunguza
Abafana bafunda nolwazi lokwehlukanisa iNyakatho neNingizimu. Ngenxa
yemfundiso abafana bayazi ukuthi uma kuvunguza iNyakatho bese amafu
esonga eba mnyama, lokho kuyinkomba yokuthi kuzoba nomvula enkulu
ehambisana nokuduma kodwa izosheshe idlule. Imvamisa isuke isipholisa
emva kokukhipha inhlanzi emanzini.
UNyembezi, (1953:43) ubeke kanje ngalokhu:
Ilanga lalingashisi nje, lalikhipha inhlanzi
emanzini. Kwakungekho ngisho nomoyana
nje ohelezayo. Abafana base belazi ukuthi
livama ukuduma emini yantambama. Yikho
nje nangaleli langa kwathi belibona lihloma,
abaze bazikhathaza kakhulu.
Abanekhono imvula bayakwazi ngisho nokuyinuka emoyeni uma izokuna.
Lokhu kufakazelwa uDirie, (1998:24):
My survival instincts were honed to look for
signs of rain, and I scanned the sky for
clouds. My other senses also came into play,
because a particular smell or a certain feeling
in the air predicted rain.
Izulu alimane line ngaphambi kokuba nezimpawu ezithile.
Ngaphambi
kokuba lishaye isangquma kepha kuqale kuheleze umoya oqhamuka
eNyakatho, kuthiwe lisahosha iNyakatho futhi lisekude. Lingawuphendula
lihoshe iNingizimu, lokho kuyinkomba yokuthi lizoyishaya maduze. Uma
abafana bebona ukuthi isimo sezulu singaba nobungozana kubona
nasemfuyweni, banelungelo lokuthi basheshe bazibuyise kungaze kwehle
ingozi. Izulu nalo linomthelela ezingozini ezivela ekwaluseni.
159
Lokhu kufakazelwa uNyembezi, (1953:42) lapho eveze uVusi esekwaluseni
kanje:
Kwakungunyaka omubi lo ngokuthi izulu
lalithanda ukwelelesa. Laliduma libaneke,
kuphambane imibane phezulu uzwe kubanda
amathumbu. Uma abafana bengakabuyi
nezinkomo wawuyubone ngoyise sebehamba
beshesha beyobheka ukuthi baphi abafana.
Zase ziziningana izilwane zilimalela endle,
zilinyazwa yiwo umphezulu.
Unina
kaVusumuzi yena wayengasathandi nokube
aye nje nempela ukuyokwelusa. Pho-ke
wayezokwenzenjani?
Kanti nakuGumede
wawusuke ufike umcabango wokuba afune
umuntu ayokwelusa, umfana yena angayi.
Kukuso lesi sigaba lapho bafunda inhlonipho, baqikelele ukuthi kukhona
izinto ezingagagulwa ngegama njengalo izulu.
Izulu kuthiwa umphezulu,
yiNkosi noma yinkosazane. Uma izulu lithuke lelelesa kuyaye kuthiwe lowo
muntu owehlelwe noma oweleleswe umphezulu.
liyahlonishwa kakhulu.
Uma izulu liduma
Akumiwa endlini uma idlala inkosazane futhi
akudliwa nhlobo uma lisaduma.
Umphezulu ubizwa ngenkosazane ngoba inkosazane ekhaya inguMafungwase
ihlonishwa ngendlela engechazeke. Kusuke sekunzima uma umuntu esethi:
„Ngimfunge uNosibanibani uMafungwase wakwethu.‟ Kunenkolelo yokuthi
uma izulu ungalihloniphi hleze lidlule nawe likuyise kwagoqanyawo.
Izulu linomkhutshana wokuthi uma liduma lilandele umzila wendlela noma
amanzi agelezayo. Uma nawe ulapho hleze uyolusa amadada. Uma futhi
ugijima nakhona usuke uzibizela utalatiya ngoba lizosuke lilandele ukushisa
bese nawe uba sengozini. Uma kusendlini kuhlalwa phansi wonke umuntu,
kuzothwe kungenjalo lingadlula nabantu.
160
UMthembu, (2006:76) ubeka kanje:
Kukhona nokuthi lihlonishwa kanjani uma
liduma noma libanika. Akuhanjwa ngendlela
kodwa kuhanjwa eceleni kwayo futhi
akugijinywa uma likufica okhalweni. Uma
usendlini
kuyazothwa.
Akuhlalwa
maqondana
nomlindaziko
ngoba
kunesikhonkwane.
Uma kuzoba neshisandlu nesivuvu abafana basheshe bakubone lokho bese
befuna amadlelo aseduze nemifula nalapho imfuyo izothola khona amanzi.
4.4
Ulwazi lwesikhathi
Isikhathi singezinye zezinto ezibalulekile ezimpilweni zesintu. Ngaphandle
kwesikhathi impilo ingaba nokudidizela omunye nomunye engazi ukuthi
kufanele
enzeni
nini.
Okufanele
kukhumbuleke
ukuthi
abantu
kwelikaMthaniya bayakwazi ukuqaphela isikhathi ngaphandle kokusebenzisa
ithuluzi laseNtshonalanga inqophasikhathi. Ziningi izinto abantu bakwaZulu
abaziqaphelayo ukuze babone isikhathi.
UMsimang, (1975:89) ubeka kanje ngalokho:
Ngokuqaphela
isimo
sezinto
ezithile
njengelanga
nezinkanyezi,
amathunzi,
nenyanga,
obabamkhulu
babekwazi
ukukutshela isikhathi semini nobusuku,
njengoba usazi uma ubheka ewashini
(inqophasikhathi) labeLungu kulezi zinsuku
esiphila kuzo.
Izinkomo ziphathwa izifo ezinhlobonhlobo njengombendeni, isashu, unqasha
nezinye.
Emandulo okhokho babezilaphela bona izifo kepha kuhambe
kwahamba kwafika impucuko yaseNtshonalanga lena eyafika namadiphu.
Noma kunjalo kufanele linconywe ikhono lawokhokho lokwelapha ngoba
kwale mithi abayisebenzisayo kuseyiyona eyakithi kuphela bayifaka imibala.
Ngokwemvelo ukuqalwa ngokulinganiswa kwesikhathi kuqala phakathi
161
kwamabili,
ngokwenqophasikhathi
kushiwo
ihora
leshumi
nambili.
Akwaziwa nokho ukuthi ubani owashaya lo mthetho wokuthi isiqalo
sasilinganisa isikhathi, asiqale ngale nkathi.
kaMvelinqangi.
Cishe kwaba ngamandla
Abadala babebona ngokuphuma kwenkanyezi enkulu
okuthiwa indonsa noma inqonqoyi.
Indonsa ilanywa ikhwezi yona esuke
isihlaba umkhosi wokuthi sekuyintathakusa onohambo esengazilungiselela.
Ngokwenqophasikhathi
kushiwo
ihora
lesithathu,
nalapho
sekukhala
ezokuqala izinkukhu.
Uma sekuqala ukukhanya ngesiZulu sithi sekuyantwela ezansi.
sikhathi
kusuke
sekukhala
izinkukhu
zokugcina
seseNtshonalanga kusuke sekuyihora lesihlanu.
Ngaleso
ngokwesikhathi
Kungalenkathi lapho
izinkukhu seziqala ukwehla emthini ngoba sezibona.
UMsimang, (1975:90) ubeka kanje ngalokhu:
Ngesikhathi sika-5 sokuthola izinkukhu
zokugcina, sekuzontwela ezansi kushone
ikhwezi bese zehla izinkukhu.
UMsimang, (1975:41) ubeka kanje ngalokhu:
Kulezi zinsuku uma inkomo inokufa okuthile
isiwa kubahloli bazo ijovwe, uma kungenjalo
isiwa ediphini. Kuqala kwakungekho konke
lokho. Nokho isidingo sokwelapha izinkomo
sasikhona njengoba sisekhona nanamuhla.
Ngiyabancoma-ke okhokho ngalolo lwazana
lwabo ngoba imfuyo yayelashwa iphile.
Ngokunjalo isashu esengikhulume ngaso,
beselashwa
ngeyambazi
eliphekwa
lipholiswe bese liphuziswa inkomo leyo
egulayo ngophondo (isilinganiso sophondo
sikanye nesebhodlela lesilungu).
Ngenxa yalesi simo amadiphu yiwona agcina esemukeliwe njengesikhungo
sokwelapha lapha kwelikaMthaniya kodwa nakhona ngempoqo. Uma kuyiwa
ediphini kuyavukwa uma ufuna ukuthi usheshe ubuye ngoba isuke iningi
imfuyo ezodibha iqhamuke ezigodini zonkana.
162
Ngalesi sizathu abafana
bafunda ukuqaphela isikhathi.
Bazi kamhlophe ukuthi uma sekukhala
ezesibili izinkukhu, kusuke sekufanele bavuke, bababele khona ediphini.
Ngalesi sikhathi uma ubheka esibayeni izimpondo zezinkomo seziyabonakala
ngaphandle
kwemibala
yazo
esuke
ingakabonakali
bese
kuthiwa
kusempondozankomo. Neminenke nayo isuke iseminingi ivunywa ukulandela
amazolo ngoba ishibilika kamnandi kuwo yingakho kubuye kuthiwe
kusempondozamnenke. Kusuke kuyihora lesine ngokwenqophasikhathi.
Izinkomo zikhishwa ekuseni sekuwohloke amazolo ukuze zingaphathwa izifo
ezifana nesashu.
Isikhathi ezikhishwa ngazo kuba ngehora lesikhombisa
ekuseni ngolwasemzini. Ngalesi sikhathi kwelikaJama kuthiwa izinkomo
ziphuma inhlazane. Emini yasekuseni izinkomo ziyabuya zizosengwa bese
kuthiwa sezibuya inhlazane. Ngokwesilungu leso sikhathi kusuke kuyihora
leshumi nanye ngokwenqophasikhathi.
UZama, (1967:91) uyakufakazela ukubaluleka kwenhlazane:
Ngamangala ukufica ukuthi inhlazane yase
yedlule, kodwa nokho ngaya ukuyozibuyisa
izinkomo ukuze ngisenge izinkomazi.
Ngalelo langa ngelusa ngeneme laze lashona,
futhi ngalala sengizimisele ukuqala ukwakha
iziko lesithando nesifutho, kodwa nokho
angithandanga ukuba ngiqale ngibatshele
abakwaZondi ngenhloso yami ngingakabiphi
nayo.
Usuku luthi uma selumaphakathi, isithunzi singabe sisabonakala kepha sibe
ngaphansi komniniso.
Ngolimi lwasemzini kuye kuthiwe yihora le-12.
Nakhona kwinqophasikhathi yakobelungu uthi olufushane ngalesi sikhathi
alubonakali, lusuke selusithwe ngolude njengoba nesithunzi sesisibekelwe
ngumniniso.
UMsimang, (1975:50) uphawula kanje ngalokhu:
Isikhathi sika-12 bebesibona ngoba isithunzi
sasiphansi komniniso, engasekho onesithunzi
163
eside engasekho nonesifushane,
kuthiwa-ke kusemini bebade.
bese
Izinkomo zisuke zisuthi kabi ngenkathi zibuya inhlazane ngoba zisuke kade
ziphuma ekhaphelweni. Emva kwalokho izinkomo ziyetshisa kwenye inkathi
zetshise khona esibayeni ngenkathi kusengwa. Leso senzo sibizwa ngokuthi
zisuke ziphunga imikhonto. Ngokwesinqophasikhathi kusuke kuyihora lesibili
ntambama.
UMthembu, (2006:72) uyakweseka lokhu:
Uma izinkomo sezibuya inhlazane zisuke
zisuthi kade ziphuma ekhaphelweni bese
zithola ithuba lokwetshisa. Kuyenzeka
zetshise khona esibayeni kusasengwa lokho
kubizwa ngokuthi ukuphunga imikhonto.
Imvamisa zetshisa ngaphandle komuzi kude
le ngaphansi kwezihlahla.
UMsimang, (1975:151) uyakweseka lokhu:
Kungasengwa kukhanywe imilaza, kwethiwe
amagula, izinkomo sezizoqala ukwetshisa
khona esibayeni bese kuthiwa zisaphunga
imikhonto. Kokunye zetshisa ngaphandle
komuzi phansi kwezihlahla.
Bangadla
abafana sebezoziqhuba ziyophuza, ukusuka
lapho seziya ekhaphelweni. Kungale nkathi
lapho sebezohlangana khona bashishizele
amavukana nezinkunzi ukuba zikhwele
izimanzi.
UDludla, (2008) ubeka kanje ngokuphunga imikhonto:
Ukuphunga imikhonto kususelwa ekutheni
uma kukhona inkomo ezohlatshwa ekhaya
akuthi uma sezibuya inhlazane ziqonde ngqo
esibayeni ngoba zinendlela ezizwa ngayo
uma kukhona okuzokwenzeka. Ngakho ziye
zihlaliswe ngaphandle kwesibaya zize nazo
zehlise uvalo, zigcine sezikholwa ukuthi
akukho
bubi
ezizobhekana
nabo
njengomkhonto, kanti zishaye phansi ngoba
164
ziyothi zingangena esibayeni leyo edliwe
unkatho kuyanele.
Emveni
kwesikhashana
zingasabonakali
kahle.
izintaba
Ngaleso
ziqala
ukusibikela
sikhathi
kuthiwa
amathunzi,
selimathunzi.
Ngokwenqophasikhathi yakobelungu kusuke sekuyihora lesine ntambama.
Kungalesi sikhathi lapho abafana sebeqala ukuqoqa imfuyo ukuze lithi seliya
ngomutsha wendoda bathathe imfuyo babhekise amabombo emakhaya.
Ngaleso sikhathi kwinqophasikhathi kusuke sekuyihora lesihlanu.
Ngokuhamba kwesikhathi ilanga liya ngokushuba, libheje libe bomvu kuthi
yonke indalo nabantu babukeke bebomvu, babebahle.
Usuke engasekho
omnyama nomhlophe komunye bonke sebebomvu behlotshiswe yilanga bese
kuthiwa ngaleyo nkathi selibantu bahle. Ngokwenqophasikhathi yakobelungu
kusuke sekuyihora lesithupha.
Lesi
sikhathi
sibaluleke
kakhulu
emantombazaneni
ngoba
yisona
esiwakhumbuza ukuthi abeke izimbiza zokupheka izinkobe zomcaba.
Kuyothi zisephakathi sezigxubha kuphume inkanyezi ebizwa ngokuthi
yisicelankobe.
Leli gama lisuselwa ekutheni le nkanyezi iphume ngalesi
sikhathi ngoba isuke icuthele ukuthi zingaphulwa eziko izinkobe ebese izicelo
ngoba vele kusuke sekuzodliwa.
Yingakho yethiwa igama elithi
yisicelankobe. Ngaleyo nkathi kusuke sekuyihora lesithupha.
UNxumalo noNyembezi, (1966:98) babeka kanje ngale nkanyezi:
Yinkanyezi
evela
ilandele
ukushona
kwelanga, sengathi ibisithi liyoshona nini.
Icela izinkobe phela zisuke zisazobekwa
eziko.
UMsimang, (1975:90) uphinde akweseke lokhu:
Kuzothi lapho selizilahla phezu kwezintaba
kuthiwa seliya ngomutsha wendoda, isikhathi
sika-5 emawashini.
Ngalesi sikhathi
izinkomo
sezibhekise
amabombo
165
ngasemakhaya, sekuya ko-6 ilanga seliqale
ukuba bomvu lenze abantu nayo yonke indalo
ibebomvu, abantu sebebahle engekho
omnyama
kunomunye
nomhlophe
kunomunye bese kuthiwa selibantubahle.
Abafana bafunda nokwazi ukuthi uma kade kuvunwa kuba khona imvula
enkulu enayo entwasahlobo okuthiwa imbozisomahlanga. Le mvula isuke
isiza abantu ukuthi bamboze amasimu abo ngamahlanga belungiselela
ukulima.
Abafana baphinde bazibone izinkomazi uma sezixegisa noma
sezibhoboka sezilungiselela ukuzala. Abatolikelwa abafana uma sekungena
ihlobo ngoba babona ngezihlahla seziqhakaza nezwe seliqala ukuba lihle
imvelo isithatha indawo.
Lapho abalimi basuke sebeqa amangqamgqeshe
yinjabulo.
USibisi, (2006) uphawula kanje ngalokhu:
Isizwe sakithi kwaZulu yisizwe esithembele
kakhulu enhlabathini.
Uma selithwasa
akekho ongathokozi ngoba lokho kusho
ukudla emasimini.
Kuyacaca ukuthi nangaphandle kwenqophasikhathi abantu banayo indlela
yokuqaphela bagcine isikhathi. Basebenzisa imfuyo njengezinkukhu, ilanga,
inyanga kanye nezinkanyezi. Alituswe ikhono lawokhokho ngokusebenzisa
lezi zinto esezibaliwe ukuqaphela, kugcinwe isikhathi.
4.5
Ulwazi lwemithi / izihlahla
UMvelingqangi wathi esewudalile umhlaba wabona isidingo sokuthi
awuhlobise ngezihlahla ezinye ezinezithelo ukuze sizidle siphile ngazo.
166
Lokhu kufakazelwa incwadi kaGenesise, (1:11-12) lapho uMvelingqangi
ekhipha umlayezo ethi:
11.
UNkulunkulu wathi: Umhlaba mawuveze utshani, nemifino
ethela imbewu nemithi yezithelo ethela izithelo ngezinhlobo
zayo, ekuyo imbewu yayo, emhlabeni, kwaba njalo.
12.
Umhlaba wabe usuveza utshani nemifino ethela imbewu
ngezinhlobo zayo, nemithi ethela izithelo ngezinhlobonhlobo
zayo, ekuyo imbewu yayo, uNkulunkulu wabona ukuthi kuhle.
UDirie, (1998:29) naye uvuma ingoma efanayo lapho eveza ubuhle bemvelo
kanje:
Our greatest pleasure, though, was pure joy at
being a child in the wilderness, the freedom
to be part of nature and experience its sights,
sounds, and smells.
Ngenxa yokuthi abafana bachitha isikhathi besekwaluseni, ehlane bagcina
sebenolwazi olunzulu ngezinto ezisehlane njengezihlahla, izilwane nokunye.
Abafana bafunda ukwazi izihlahla ezenza izinduku eziqinile. Akekho umfana
ofuna ukuphatha ubhoqobhoqo wenduku, okuthi uma egalele kanye, imane
yephuke ngakho ukwelusa kubanikeza ulwazi ngalokhu.
UMsimang, (1975:152) uyakweseka lokhu:
Khona belu ekweluseni abafana babefunda
ngamagama nemisebenzi yezinhlobonhlobo
zemithi yehlathi. Imithi eyabe isemqoka
kakhulu empilweni yobufana ngeyezinduku.
Phela induku nobhoko nesagila yizona
zikhali zokuqala eziphathwa ngumfana
azivikele ngazo uma ehlaselwa ngabanye
noma esukelwa inyoka. Yizona futhi elusa
ngazo nanqanda ngazo ontanga ukuze
bangazichachazeli nje.
Uma kunjalo,
kufuneka ayazi imithi yezinduku engephuki
kalula,
nenomongo
omncane
hhayi
ubhongabhonga nje.
167
Ngenkathi befunda ngezihlahla ezenza izinduku eziqinile baphinde bafunde
ngezihlahla ezingalokothwa kwenziwe ngazo izinduku.
UMthembu, (2006:75) uyakuveza lokhu:
Izihlahla
ezenza
izinduku
eziqinile
ezinjengomnqumo,
inqayi,
umsimbithi,
amasethole,
iphahla,
icibo
neminye.
Bayaziqhenya ngisho beziphethe. Eziyingozi
njengomdlebe, idungamuzi, umhlambamanzi
bayazifunda.
Ngaphandle kokuthola ulwazi ngohlobo oluhle lwemithi yokwenza izinduku,
baphinde bafunde nangendlela yokuziphatha ukuze zihlale ziqinile. Abafana
bayafundiswa ukuthi uma induku isanda kugawulwa, isemanzi
akufanele
ishiswe ilanga ngoba izoklayeka kepha kufanele ithukuswe emqubeni ukuze
yome ngesizotha noma ifuswe.
USibisi, (2006) ubeka kanje ngalokhu:
Induku ingenye yezimpahla zokuhloba
zomuntu ongumZulu ngakho uma umuntu
eyiphethe kufanele aziqhayise, ngalokho
kuyaphoqa ukuthi ibukeke. Yingakho ihlale
igcotshwa ngamafutha ukuze icwebezele,
ibukeke futhi iqine.
Okunye obekuqikelelwa ngenduku ukuthi ingahlali budedengu hleze izitha
ziyigcobe ngezintelezi ezimbi ezingadala ukuthi umniniyo ahlulwe kalula uma
ithuke yabambana.
Okunye futhi ukuthi akufanele yeqiwe ngoba lokho
kungamfakela isinyama sokuthi asale enkundleni uma ibambene.
UMsimang, (1975:152) uyakweseka lokho:
Izinduku
zaziphathwa
kahle
zidiywe
ezidunwini, kucijwe inhlabela.
Lapho
zisanda kugawulwa zazithukuswa emqubeni
noma endaweni elithunzi ukuze zome lusica,
zingagazulwa lilanga hleze zibelula. Uma
kuhlatshiwe induku ibigcotshwa ngamafutha
168
ukuze ihlale njalo icwebezela, ibe nombala
omthumbu kokunye ibe mnyama. Lapho
kuhleziwe umfana ubengavumi kubekhona
oweqa induku yakhe, kuthiwe owenze njalo
umfakela iwa lokuba awe lapho impi
isihlangene izitha zimeqe ngaphezulu.
Yingalokho
izinduku
zazihlonywa
ezintingweni lapho kungafinyeleli muntu
kalula khona.
Ngaphandle kokuthola ulwazi lwemithi yokubaza izinduku, abafana baphinde
bafunde nemithi yokwenza izimboko ngoba yona yehlukile kuleyo okwenziwa
ngayo izinduku. Kufanele kukhumbuleke ukuthi ubhoko lwakhiwa ngomuthi
oklaywa phakathi kwakhishwa umongo bese ubazwa kahle.
Zikhona
ezingaklaywa kodwa ezigawulwa njengezinduku nazo ziphathwe njengazo
izinduku ngoba zinobuthumbu obuncane ngakho-ke ziqinile zithe nqi.
UMsimang, (1975:152) uyakweseka lokhu:
Eminye
imithi
ithandelwa
ukwenza
izimboko. Phela ubhoko alufani nenduku
yona okumane kukhiwe igatsha bese
inqunywa ngapha nangapha sekuba induku.
Ubhoko lwenziwa ngomuthi omkhulu
ogawulwa maqede ucandwe phakathi
kukhishwe umongo bese ubazwa, ulolongwe
kahle. Esidunwini salo ubhoko luyadiywa
kuthi isidumbu siye ngokuncipha ezansi nalo
lucijwe inhlabela ibe inungu.
UNyembezi noNxumalo, (1966:96) baluchaza kanje ubhoko:
Ubhoko lwenziwa lube lude lwedlule ubude
bomuntu. Yilona okufakelwa kulo ihawu.
Ngomthetho
kusekuqala
lwalungacijwa
phansi njengoba sekwenziwa namhlanje.
Futhi
abantu
abadala
babengalwi
ngokugwaza ngobhoko.
Imithi okwenziwa ngayo izimboko yilena elandelayo: inqayi, uthuthwane,
iklolo,
umsimbithi,
umqalothi,
nomhlwathi.
169
umthethe,
umnqumo,
igqeba
kanye
Ngaphandle kokusiza ekwenzeni izinduku nezimboko izihlahla zibuye zisize
abafana ngokubanika izithelo.
UNgema, (2007) uphawula kanje ngalokhu:
Njengoba abafana bechitha isikhathi esiningi
besehlane ekwaluseni, babuye babe idili
likamashayandawonye.
Ukuthiba lokho
abafana bayaqhwagela, bazingele izinyoni
nezinyamazane, batape izinyosi babuye
bazitike ngezithelo ezinhlobonhlobo.
UMsimang, (1975:153) naye uyakweseka lokhu:
Imithi elandelayo ngokubaluleka kubafana
abelusayo ngeyezithelo. Ngesikhathi ithelile
babezishaya zibebomvu, bafike ekhaya
bengasafuni ukudla. Nabo abasemakhaya
bebephathelwa
yibo
abafana
izithelo
ezimnandi kakhulu ezehla esiphundu futhi
ezinonophalisa kakhulu igazi njengezindoni,
amakhiwane, amahlala, amaganu (lezi zithelo
ezimnandi kangaka azidliwa ngoba kuthiwa
zibanga amafinyila, kuze kugqonqwe
izimbumbulu zazo bese kudliwa izibindi
zakhona
ezimnandi
ngokucefezelayo
okuthiwa omgqonqo), amatulwa, amaviyo,
inhlokoshiyane, umvuthwamini, umnsinsi,
umthunduluka, ugwenya, kanye nethela
ezihlahleni ezincane eziba izihlekehlekana
njengobukhwebezana,
amajikijolo,
ugqumgqumu, umsobo, isinwazi nokunye.
Kweminye njalo kumbiwa izimpande zayo
eziyizigaxa njengamagonsi, izaqante noma
izaqathe, isikhwali nokunye.
ULamula, (1963:127) ubala lezi zithelo ezilandelayo:
Amathungulu,
umhlwathi,
umvanyazi,
isangampongo,
impayi,
insengane,
umkhuhlu,
umhlala,
umgwagwane,
unondomela,
umthongwane,
isinwazi,
umhlakela, isizimane, ithwakela, umdakane,
unobubu, umzimane, isibhubhu, unyenye,
umnqandane, iklolo neminye.
170
Kuyacaca ukuthi ngabe abafana abanalo ulwazi oluningi kangaka lwezithelo
ukuba abanikwa ithuba lokwelusa babone izinhlobonhlobo zezithelo ehlathini
njengoba namantombazane ezibona uma eyotheza.
4.6
Ulwazi lwezifo namakhambi emfuyo
Okunye okubalulekile okufundwa abafana ekwaluseni ukufunda ngemithi
yokwelapha. Nakulo mkhakha imithi ibamba elikhulu iqhaza.
UMyeza, (2007) ubeka kanje ngalokhu:
Igama elithi “umuthi” lavela ngokuthi
okuningi kokwelapha uma ugula kuvela
emthini nokudodobalisa impilo yomuntu
noma ukubulala umuntu nakho imvamisa
akulungi kahle ngaphandle kokuthakwa
nokuthile kwesihlahla. Yingakho kukhona
umuthi wokuphilisa nomuthi wokuthakatha
ngoba konke kuvela emthini (isihlahla).
Kulo mkhakha abafana abafundi amakhathakhatha okulapha abantu kuphela
kepha bafunda namakhambi okwelapha imfuyo ngoba isikhathi esiningi
basichitha nayo kakhulu.
eligayelwe
bona.
Uma imfuyo igula lelo kusuke kuyidokwe
Abafana
bawazi
kamhlophe
umuthi
ophuziswa
amankonyane uma enezilo njengomqaqongo, incamu nendenda.
ULamula, (1963:170) ubeka kanje ngomqoqongo:
Lona welapha namankonyane, kuthi uma
ihobene, kugxotshwe amakhasi awo eluhlaza,
iphuziswe ngomlaza ingcwayi. Ziqhasha
khona manje.
Kusuke kwelusiwe lapho umfana efundiswa ngekhambi elisetshenziswa
ukulapha
inkomo
unkulukundleni.
uma
ithuke
yadla
umahambanendlwana
noma
Kulesi simo inkomo iphuziswa ubisi olufakwe indenda
kancane ngoba uma kungenjalo inkomo ingashesha iphangalale.
171
UMthembu, (2006:61) ubeka kanje ngalesi silokazane:
Kukhona nesilokazane inkomo engadabuli
kuso okuthiwa umahambanendlwana noma
unkulukundleni. Lesi silokazane basetha leli
gama ngoba sihlale sihudula indlwana
eyakhiwe ngezinti ezisamhlanga. Siveza
ikhanda laso, kuthi uma kuqhamuka
okusasitha ilifake phakathi ikhanjana.
Izinkomo ziyawazi umahambanendlwana
kodwa
kuyenzeka
ngeshwa
ziwudle
zingaqondile. Inkomo ikhihliza amagwebu
ngokushesha, ingabe isakwazi ukudla. Uma
kudenjeselwa ukuyiphuzisa ubisi, ishoba
lingalala amazolo.
Abafana bayazi ukuthi uma inkomo ithuke yadla inkume kufanele iphuziswe
iyambazi ngoba iyingozi kakhulu.
Abafana bayawazi umsebenzi wecena
kusukela ezinkukhwini kuze emankonyaneni kuze kushaye kubantu imbala.
Icena liyikhambi elibalulekile kwelikaMthaniya ngoba nezinkukhu ziphuziswa
lona uma zichithekelwe inyongo. Uma inkonyane ithanda ukunganceli kahle,
iphuziswa lona icena.
ULamula, (1963:170) uyakufakazela lokhu:
Icena. Kuseyiwo futhi ongashiyi lutho, uma
kuphuziswa inkonyane ehobeneyo.
Imikhuhlane eminingi ilahlwa phansi icena.
Ngisho nochwepheshe
bodokotela baseNtshonalanga balithekela kwelakithi ulwazi lokubaluleka
kwecena ngoba onke amakhambi aphathelene nokudambisa imikhuhlane icena
alisali ngaphandle.
Ngaphandle kokwazi amakhambi okunakekela imfuyo, abafana bafunda
namakhambi okuzinakekela bona ngoba angeke umfana eluse kahle uma
ebuthaka emzimbeni. Abafana bayazi ngokungananazi inkomankoma umuthi
wokukhipha izilo. Bayafundiswa ngemithi yokuvula inhliziyo emnyama
njengomhlwazi nomondi.
Ngaphandle kokuvula inhliziyo, umondi ubuye
172
uqede ukuqumba esiswini nomoya onuka kabi esiswini. Ubani othi iphunga
emlonyeni liqedwa ngo-“colgate” no-“aquafresh” besimanje kuphela?
ULamula, (1963:171) uyakweseka lokhu:
Umondi: Lo muthi ufana qho, nomhlwazi.
Lena yimithi ephambili yokwelapha inhliziyo
engakuthandi ukudla, nokuqumba, nomoya
omubi emlonyeni.
Abafana bafunda nezimbiza zokuhlanza ingaphakathi njengomathunga,
nenguduza.
UMyeza, (2007) uyichaza kanje inguduza:
Le mbiza idinga umuntu owungoti
ekuthakeni
amakhambi
esintu
ngoba
kungenjalo umuntu ingambulala. Le mbiza
ifana nensipho yesilungu uma ithakwe kahle.
Iguduza onke amalunga omzimba futhi
kwenye
inkathi
ingathuka
isibuya
ngaphezulu. Kodwa emva kwakho konke
lokho umuntu uba ngumqemane.
ULamula, (1963:171) uyaweseka lo mbono:
Lo muthi unjengensipho.
KwaZulu
zazigezwa ngayo izihlangu zeNkosi zibe
mhlophe qwa.
Uma abafana bethuke benyela bayazi ukuthi likhona icimamlilo ngoba yilona
elingungoti ekulapheni lolu hlobo lokugula. Icimamlilo kuthotshwa ngalo
uma ulimele.
Abafana kuyenzeka baquleke ngenxa yezimo ezithile
ekwaluseni. Abafana bayazi ukuthi unhliziyonkulu ukhona ukubhekana nalesi
simo.
173
UNxumalo noNyembezi, (1966:72) bayakweseka lokhu:
Unhliziyonkulu isihlahla esimila ehlanzeni.
Amaxolo aso ayebulwa abe ngumuthi
wokwelapha umuntu oqulekile.
Abafana bafunda nangesikholokotho esiwumuthi wokwelapha izindlebe.
Umqolothi ongujuqu ekulapheni isisu. Uma nje uququde ixolo lawo isisu
siyaphela. Lo muthi ubuye usize ukuqeda umkhuhlane omkhulu. NabaseNtshonalanga sebaze bakubona ukubaluleka kwawo.
Lokhu kuyafakazelwa uLamula, (1963:172):
Umqolothi ngumuthi wesisu.
Phuthuma
uququde ixolo lawo uma sesikukhuzele bo.
Yiwo lo muthi okuthiwa ngesilungu iQuinine, oqeda umkhuhlane wembo.
Kusuke kwelusiwe lapho abafana befunda khona izihlahla zokwenza ubulawu
ngoba kungenjalo bangaba nesigcwagcwa ezintombini, zidle ubhedu
izimbangi.
UMsimang, (1975:153) uyakufakazela lokhu:
Abafana
ababefunda
futhi
ngemithi
yokwelapha
abantu
nemfuyo,
kanye
nobulawu igugu elikhulu lamabhungwana
aseqala ukulandela amatshitshana.
Nazi izihlahla ezenza ubulawu, inhlokoshiyane, ubhubhubhu, ungqengendlela,
imbozisa, uvuma, umkhanyakude nosehlulamanye.
UMsimang, (1975:324) uwuchaza kanje usehlulamunye:
Yintelezi enenkani lena. Njengoba negama
layo lichaza, yehlula amakhubalo ngamandla.
Uma uthatha amaxolo ayo uphalaze uphinde
ugqume ngawo isichitho ngeke sikwenze
174
lutho. Umuthi okhonzwe abanumzane lona,
ubenzela isithoza.
Abafana baphinde bafunde ngezihlahla zabaphansi njengomlahlankosi
(umphafa)
okulandwa
ngawo
umuntu
ohambile
angeniswe
ekhaya.
Bayafunda ngesiqunga sokunhlanhlathwa, ukhwife, ugeze ngaso ukuze ususe
isinyama nomnyama njengethunzi lokufa.
4.7
Ulwazi lwezilwane
Izilwane zinjengezimpethu zendlovu lapha kwelikaMthaniya.
izinhlobonhlobo nezibaya zazo zehlukile.
kungaze kuse geqe ungaziqedile.
Zihlukene
Uma kungathiwa awuzibale
Yikho lokhu okudala ukuthi izivakashi
zakwamanye amazwe zithontelane lapha kulesi sifunda sakithi.
UMsimang, (1975:162) uphawula kanje ngezilwane:
Izilwane nazo ziyimizi ngemizi, izibaya
ngezibaya, imindeni ngemindeni. Kukhona
eziyingozi yokufa, kukhona ezinenyama
emnandi eyehla esiphundu, izinyamazane
phela, kukhona ezisetshenziselwa imvunulo,
kukhona futhi ezibika imiga ethile. Lonke
lolo lwazi abafana babelufunda ekwaluseni.
UMthembu, (2006:74) uphawula kanje ngalokhu:
Kukuso lesi sibaya lapho abafana befunda
izilwane zehlathi ezinkulu njengamabhubesi,
izingwe, izindlovu, izinyathi nobhejane. Lezi
zilwane
zonhlanu
zaziwa
ngokuthi
omakhonya behlathi. Bafunda nezilwanyana
ezincane
ezinjengonogwaja,
ochakide,
izimpungushe nezinye.
Kusekwaluseni lapho abafana befunda ngezilwane eziyingozi njengezindlovu,
amabhubesi, izingwe, amabhele, izinyathi, izimpisi, izimvubu kanye
nezingwenya. Abafana bayafundiswa ukuthi indlovu iyingozi uma isisukelwe
kodwa yona isilwane esingenachuku kodwa singasukelwa kusiphuka izidindi.
175
Lokhu kufakazelwa uMsimang, (1975:162):
Nanxa indlovu ingaqali muntu, uma isiqaliwe
iyingozi ukwedlula zonke izilwane ngoba
ngamandla asikho esingabambana nayo
ngejubane akunyamazane engayishiya. Uma
ikuxosha isiphula izihlahla ngombokokazi
wayo zisuke phansi nezimpande zazo,
nenhlabathi yazo ikujukujele ngazo. La
ikufica
khona
ikufohloza
umzimba
ngomboko futhi, ufe ube yisicaba. Kokunye
ikunyathele ngezinselokazi, ikugxobagxobe
kube njeya.
Kunjalo nje indlovu kuthiwa ayikhohlwa uma kukhona umuntu oyiphathe kabi
yingakho
sekwaze
kwavela
isaga
esithi:
“Usibanibani
akakhohlwa
njengendlovu.” Bafunda nangamabhubesi okuyisona silwane esesabekayo
nesiyingozi kakhulu ngamandla aso.
Okubuhlungu ngebhubesi aligcini
ngokuhlala ehlathini, lingena nasemzini yabantu ebusuku liyiqhobozele
imfuyo esibayeni.
USibisi, (2007) uyakweseka lokhu:
Ibhubesi alinqeni ukungenela isibaya lizitike
ngemfuyo.
Obhekene nalo
usuke
enenhlanhla uma ewuphosile umbalane
ngoba linezinzipho ezibukhali. Lingasicekela
sonke
isibaya
ligcine
ngokuhamba
nenkonyane ngoba linamandla okuthwala.
Okumangalisayo nokuyimfihlo yesintu ukuthi ibhubesi alifuni muntu odlalela
emazinyaneni alo kodwa uma izinyane lithathwa umntwana wasebukhosini
kuthiwa alimenzi lutho ngoba kuthiwa kuzwana igazi ngoba bonke bazalwa
izilo, bangamazinyane.
Lokhu kwenziwa kwelakwaJama uma isihambi
sihlwelwe sifuna indawo yokufihla ikhanda kodwa sizibiza ngomntwana
weNkosi. INkosi lapho isihambi sifikele khona iye imjube ukuthi ahambe
ayobamba izinyane lesilo. Uma engumntwana ngempela, ibhubesi alimenzi
lutho.
176
Lokhu kufakazelwa uMasondo, (1940:38):
Umntwana weNkosi wabehlolwa, uma
ehambele kwenye indawo, lapho engaziwa
khona, wafikela emzini weNkosi yaleso
sizwe. Phela ubethi angafika azisho, nxa
bembuza lapho engowakhona, iNkosi leyo
afikele kwayo ithi, makahambe ayobamba
izinyane lebhubesi, ngoba ungumntwana
wesilo, nembala ahambe eqonda lapho
likhona ibhubesi lensikazi elinamazinyane,
afike alibambe elinye izinyane abuye nalo,
unina walo angazamenza lutho, ngoba
emuzwa egazini ukuthi ngumntwana
weNkosi. Leyo Nkosi afikele kwayo
ibisikholwa ukuthi uqinisile.
Bekuye kuthi-ke, nxa ingaqondakali indawo
enebhubesi lensikazi elinabantwana, iNkosi
itshele izinceku zimthathe ayolala ehlathini,
lapho kukhona khona izilwane ezilumayo,
nezibazondayo abantu. Uma engumntwana
weNkosi, zithi nxa zimfica, zimdlule
zimhlonipha, zimnuke-nje kubekuphela,
ngoba unesithunzi sobukhosi.
Abafana
baphinde
bafunde
ngeqhaza
elibanjwa
ingwe
embusweni
wakwaZulu. Bayafundiswa ukuthi isikhumba sengwe sivunula amakhosi.
Lokhu kwesekelwa uMsimang, (1975:165):
Isikhumba sengwe senza iziphuku zamakhosi
nezikhulu, nabantwana. Abanye abafaki
iziphuku kepha benza amambatha nemiqhele
ngalesi sikhumba esidla ngamabala. Ngesiko
uma ingwe seyembethwe ihlonishwa kuthiwe
isilo.
Lo mbono uphinde wesekwe uLamula, (1963:131):
Futhi-ke isikhumba sengwe besiligugu
emakhosini njengoba kuthe ukuba kufike
abelungu nezingubo eziyizingwe zathengwa
kakhulu yizikhulu.
177
Noma-ke okaLamula ethanda ukuphaphalaza njengoba ebeka sengathi
izikhumba zezingwe zazibaluleke endulo hhayi namuhla.
Nanamuhla
zisabalulekile
samaBandla
ngoba
singabona
mihla
namalanga
iSilo
komabonakude sigcoba amakhosi evathe zona izivatho zengwe.
Nayo ingwe iyingozi njengalo ibhubesi ngoba kuthiwa noma ungayibulala,
ayifi ingawubekanga umyocu.
Lokhu kufakazelwa uZama, (1967:41) lapho eveza khona uDlovunga umfo
kaMvelase exoxa nentombi yakwaZondi uDumezweni, sekuthi memfu ingwe
bengazelele kanje:
Awu! Ngizoyiphendula kanjani kanye kanye
yonke le mibuzo ongibuza yona? Eminye
seyize yangikhohla. Yebo, uqinisile nxa uthi
ngingowezizwe.
NgingowasebaThenjini
abakhe ngalapho kuhlangana khona uThukela
neMpofana, kuchaza mina ngephimbo
elizothile ukuze ingexwayi neze. Kwathi
lapho ngiyibheka emehlweni ukuze ngibone
noma kwakusekhona yini ukungesaba,
ngayifica isawahlahlile amehlo, kodwa
ingawabhekisile kimi kepha igqolozele
eyayikubona emuva kwami kwazise ukuthi
amehlo yayiweqise phezulu kwehlombe lami
langakwesokunxele.
Lokho kwangenza
ukuba ngiguquke ukuze ngibone lokho
okwakuyethusile.
Hhawu,
nempela
ngakhangwa yingwe ingqabithela phansi
yehla komunye wemithi eyayibuqamama
nalapho sasimi khona.
Uvalo olwangishaya lapho ngingelufanise
nalutho ngoba ngezwa kuthi mangicele
empunzini ukuze ngizisindise kodwa
ukufunyanisa intombi seyingenwe uvalo,
olwayenza ukuba isimze nje imise
okwesiphunzi,
kwanginqanda,
ngabuye
ngafikelwa umbuzo wokuthi: “Khona
ngangingathi
ngithi
galo
yephuka,
ngangiyobalekelaphi?”
Ngasale
nje
sengizimisela
ukufela
khona
lapho
njengeThembu.
178
Kunzima ukubalekela ingwe ngoba iphiwe isivinini esiyinqaba. Okubuhlungu
ukuthi noma unganombela esihlahleni nakusona kusekhaya, akufani nebhubesi
lona ophepha kulo ngokukhwela esihlahleni.
Abafana
bafunde
ngobhejane
nenhliziyo
yawo
embi.
Ubhejane,
umbhekaphansi, unophondo olulodwa maphakathi nombombo olusindayo.
Uma usudiniwe ubheka phansi ngejubane ngenhloso yokusichoma isitha
ophondweni. Uma usindile mhlawumbe wanombela esihlahleni, uyakulinda
imini nobusuku, izinsuku ezimbili noma ezintathu.
UNgema, (2007) uphawula kanje ngobhejane:
Ubhejane isilwane esinenhliziyo embi.
Sinochuku oluyisimanga. Akudingi ukuthi
uze uwusukele kepha yiwona osukela abantu
ubaxoshe ngaphandle kwesizathu ngoba
uthembele
emakhaleni
awo
abukhali
okuhogela.
UMsimang, (1975:109) naye ushayela isipikili kulokhu:
Ubhejane yena udume nangokuba nenhliziyo
embi.
Uma ubaleke wakhwela emthini
uyokulinda ngaphansi imini nobusuku,
ahlushwe ukoma kuphela. Indlala akayishayi
mkhuba uma esekusongele unkabi lona.
Angadla utshani buze buqothuke phansi
kwaleso sihlahla okhwele kuso.
Umuntu uze asinde ngoba uyathathela unkabi
lona lapho ekuhlaba. Uthathela njalo ubheke
phansi ukuze uphondo lwakhe lubheke kuwe.
Uyoze agubhuke maqondana nalapho ekukale
ukuthi uzobe ukhona.
abamaziyo unele
athathele bese beshintsha izikhundla, afike
avumbuke nomoya, bebe sebemhlala
esikhonkosini ngeklwa abhonge kanye
bamjolokoje.
179
Esinye isilwane esidume ngenhliziyo embi insele.
Kodwa abasaziyo
bayasiphikela bathi asinayo ngoba uma ubaleka uhlehla, siyakuyeka, sikunika
ithuba lokuba uhambe uyohloma.
UMakhathini, (2007) ubeka kanjena ngensele:
Insele yisilwane esiyimelayo inselelo.
Asifuni ukulwa nomuntu engahlomile
ngokwanele. Uma ubhekene naso wabona
ukuthi ziyakunetha wase uhlehla sicabanga
ukuthi usuyolanda umkhonto yingakho
kwaze kwathiwa “insele kalindamkhonto.”
Imbi insele ngoba ithanda ukudlala injenje ngoba uma ubhekene nayo yona,
ifuna ukukulimaza ezithweni zangasese ngezinzipho zayo ezicijile. Kuthiwa
uma impela ungabhekile, ingashiya ikuthenile. Abafana bafunda ngezilwane
ezinhlobonhlobo njengezinyathi, izimpisi, amabhele, izinkawu nezimfene.
Ezincane ezifana nonogwaja, ochakide, izinkwe, izintenesha, amaklolodo
nezinsimba. Nezihlala emanzini njengemvubu, oxamu, umthini nezingwenya.
Ingwenya yisona silwane esiyingozi kakhulu kwezihlala emanzini.
ngamazinyo ayo abukhali nomsila wayo ongathi izembe.
Isho
Inomkhuba
wokuyenga isitha emanzini kube sengathi yilongwe noma ugodo oluntantayo
kanti phinde, ufeleba lo ukuholela ophathe uphila saka. Uma ike yakubamba,
yezwa igazi lakho, ikulandela ngisho ekhaya ebusuku izokuqedela, ikudle.
Ngakho umuntu osuke elunywe yiyo kufanele abalekiswe impela ngoba isuke
imlandela.
Lokhu kufakazelwa uMsimang, (1975:164):
Akuzona zodwa izilwane zehlathi eziyingozi.
Nezihlala emanzini, azishiyi lutho kubantu,
uma zibatholile kuba induku yekhukhuza.
Nengwenya belu ayidle ngabukhulu kepha
imlomo ubanzi kanti isikhumba insimbi,
nomkhonto awungeni. Sithambe kuphela
ngaphansi ontwini. Umsila lona imbazo, uke
wakuthola ukugawula umlenze.
Iliqili
180
ingwenya lena.
Ikhiphela ikhala phezu
kwamanzi ukuze ikhone ukuphefumula.
Iyasuka isiyenza sengathi ivale amehlo ilele,
kanti ibheke ngawayizolo. Izolokhu indinda
lapha emanzini wena ongazi ungathi ubona
ikhala layo uthi idaka nje lizemukela
namanzi. Nango wena! Uyakuyenga unkabi.
Uke wangena kuleso siziba uyokuthatha
kanye ngomsila qede akwephule amathambo
ngezimbemba
zamazinyo.
Amazibuko
anezingwenya agcina engasaweli.
Uma isizingela ngempela nangaphandle
kwamanzi iyaphumela. Uma ike yakubamba
yezwa igazi lakho, ikulandela ngisho ekhaya
ebusuku izokuqedela, ikudle.
Ngakho
umuntu osuke elunywe yiyo kufanele
abalekiswe impela ngoba isuke imlandela.
Esinye isilwane esiyingozi emanzini imvubu. Noma yona ubungozi bayo
bungafani nengwenya kepha nayo ithuke yakwelamela emanzini yazibona
ingaphephile iyakushwabadela ngalo mlomo wayo omkhulukazi.
Ngaphandle kokuthola ulwazi olunzulu ngezinhlobonhlobo zezilwane abafana
baphinde bafunde nangemisebenzi yamafutha alezo zilwane.
Abafana
bafunda kabanzi ukuthi amafutha ebhubesi enza isithunzi kumuntu
nakwezinye izilwane.
UBhengu, (2007) uphawula kanje ngakho:
Amafutha esilo abafana bayawasebenzisa
lapho beqhatha khona izinkunzi ngokuthi
bawagcobe esiphongweni sayo kothi leyo
elwa nayo ivele izibone ijamelene
nengonyama uqobo kanti phinde idlala
amafutha ayo nje. Leyo elwa nayo iyomane
ithi galo yephuka.
Namakhosi ayawugcoba ukuze abe nesithunzi. Abafana bayafunda ukuthi
amafutha emfene abathakathi bayawasebenzisa ukuthi izinkunzi zingasondeli
ezimanzini ukuze ingadli imfuyo. Lokho kuwukuthakatha obungatolikwa.
181
Amanye amafutha abalulekile awemvubu, wona okuthakwa ngawo izimonyo
ukuze umuntu athandeke. Nemfuyo ukuze izale yande izinkomo ikakhulukazi
izimanzi zigcotshwa ngawo ukuze zibe newozawoza ezinkunzini.
Bafunda nangokubaluleka kwamafutha ebululu nalo uqobo lwalo. Ibululu
inyoka ethanda ukuhlala ndawonye.
Uma amafutha alo egcotshwe
ezimpundwini zesibaya lona lagqitshwa maphakathi nesibaya lezo nkomo
aziyi ndawo, zisuke sezibetheliwe.
Abatolikelwa ngokubaluleka kwamafutha enhlwathi. Uma inkomo ihlanya
kungelula nokuyisenga igcotshwa amafutha enhlwathi eshobeni ebese yona
izesula umzimba wonke ngalo ebese igcobeka.
ihluphe.
Leyo nkomo ayiphinde
Amafutha enhlwathi futhi asiza kakhulu kumuntu onesilonda
esivulekile ngoba sisheshe sihlangane. Lokhu kudalwa wukuthi nenhlwathi
uma kade igingile iyaye ivuleke ngaphansi kuphume amathambo futhi kubuye
kuhlangane.
4.8
Ulwazi lwezinyoni
Izinyoni ziyingxenye yendalo okufanele abafana bayazi ngoba nazo zehlukene
imikhakha eminingana.
Kukhona ezidliwayo, kukhona ezingalokothwa
zidliwe, kukhona izinsiba zazo ezihloba amakhosi, kukhona ezabathakathi
nezingamabika okuthile.
Lokhu kufakazelwa uMsimang, (1975:157):
Ulwazi lwezinyoni nalo lusemqoka ngoba
nazo zehlukene izibaya ngezibaya njengazo
zonke izilwane.
Kukhona izinyoni
ezidliwayo nezinenyama emnandi. Kukhona
eziligugu ngoba izinsiba zazo zenza
imvunulo
ethandekayo,
nengumgomo
wokwembathwa ngemikhosi nangemicimbi
ethile. Ezinye zazo azidliwa ngenxa yokuthi
zinezigameko ezizibikayo. Kukhona futhi
eziyingozi eyesabekayo njengentshe nenqe.
182
UNxumalo, (1951:37) uyakuseka lokhu:
Thina bakwaZulu kasizange sizihluphe
ngemibala yezinyoni eziningi.
Inyoni
eyayidumile kwaZulu yigwalagwala. Lena
yinyoni emnyama ngokunkankane, emaphiko
abomvu nesisila esibomvu. Izimpaphe zayo
zazifakwa ngamakhosi kanye nabantwana
baseNdlunkulu kuphela. Cha, abantukazana
babengalokothi
bahlome
izimpaphe
zegwalagwala. Kwabe kuyinyoni yamakhosi.
Njengoba
kwaZulu
izibhamu
zazingakabibikho zokudubula le nyoni,
kwakuyaye kukhishwe ibutho nje elithile
liyixoshe lize liyibambe, bese izimpaphe
zayo ziyokwethulwa koMkhulu.
UShaka-ke yena kuthiwa wayevamise
ukuhloma uphaphe olude lapha esicocweni
sakhe
ekhanda.
Lolu
phaphe
kwakungolwendwa. Indwa yona yinyoni
evamise lena kwelabeSuthu.
Yibo-ke
abeSuthu ababemlethela izinsiba zalenyoni.
Babethula ngazo eNkosini.
Uma kwelusiwe umashayandawonye uhlale uyisitha esikhulu ebafaneni
okufanele basinqobe.
Enye indlela yokusinqoba lesi sitha ukuthi abafana
bazingele izinyoni. Kungenkathi bezizingela lapho befunda khona izinyoni
ezidliwayo nezingadliwa.
Kwezidliwayo kungabalwa ungcede, indlanzi
(engafi kalula kodwa enone ngendlela exakayo), iqola (inyoni edla ezinye
ngokuzichoma ezintini), iphothwe, umbalane, ingqomfi, ithendele, ibhayi,
uhhuye, intaka, intengu, isikhwehle, ibhoyi, inkwazi, umathebathebane, ijuba,
ivukuthu, ihlokohloko kanye nezinye.
Njengasezilwaneni nasezinyonini kukhona ezingalokothwa zidliwe. Izizathu
zokungadliwa kwazo zahlukehlukene. Kukhona ezingadliwa ngoba kuthiwa
ezabathakathi, kwenye inkathi ngoba kunenkolelo yokuthi zinelumbo elithile.
Kulezo zinyoni singabala umabhengwane, isikhova okuthi uma sithuke sahlala
phezu komuzi wendoda, kudlala incele kuwo wonke umuntu ekhaya ngoba
kunenkolelo yokuthi sizothakatha.
183
UMyeza, (2007:) ubeke kanje ngomandukulu:
Akekho namunye ongakuphika ukuthi
isikhova inyoni yabathakathi yingakho
sibonakala ebusuku emini sibe yindlala,
njengoba kwenza abakhunkuli. Uma sidlale
emzini wendoda indoda kufanele ikhiphe
ezayo ukuthiba lowo mshophi bese
iyothungatha ukhokhovu lwenyanga.
UNyembezi noNxumalo, (1966:82) baphawula kanje ngomandukulu:
Uluthuthuva, uhamba ebusuku. lapho ekhala
abantu bayaye bahumushe bathi uthi “Phuma
ungibhule! Phum‟ ungibhule!” Abuye athi
futhi
“Shu....shu....nqu!
nhi....nhi....!”
Kuthiwe-ke futhi yivumakabili.
Udume
ngokuthi unezitho ezinhle.
Uvamise
emahlathini nasemaweni. Kuthiwa futhi
isikhova.
Noma sinjalo isikhova sinabo ubuhle baso ngoba alikho isoka elingenasici.
Isikhova singena ngaphansi kwalezi zinyoni eziwusizo ezifana nonogolantethe
abadla isikhonyane nezinyoka ingede inyoni ekuholela ezinyosini, amanqe
(izinyoni zezulu) ezidla ingcuba, ukhozi oludla amagundane noma lukhonze
kakhulu ukudla amachwane, amalanda adla amakhizane ezinkomeni.
Umabhengwane naye unalo usizo ngoba usobozela amagundane.
Lokhu kufakazelwa uNxumalo, (1951:36):
Izinyoni nje-ke eziningi zinosizo olukhulu
kubantu ngoba ezinye zidla amagundane,
njengesikhova nje kasiwashiyi amagundane.
Kanti futhi onogolantethe nezinye eziningi
zizingela izintethe nesikhonyane. Zikhona
futhi ezidla izinunywana ezincane ezingahle
zibe yingozi empilweni yethu sonke.
Isikhova lesi kuthiwa siwabona ngisho ebumnyameni amagundane kwazise
ukuthi uphiwe amehlo unkabi lo. Kuthiwa amehlo lawa awavaleki ngisho
elele, ungacabanga ukuthi ubhekile. Uma kunokukhanya kuthiwa akaboni
184
kahle yingakho engezwani nemini, ukhonze ubusuku nokuthi kubelula ukuthi
athole amagundane ngoba nawo azingela ebusuku ebese ezichoma kuye
unkabi.
Isimo sokukhuluma esigcona umuntu onamehlo amakhulu esithi
“Unamehlo amakhulu ungathi isikhova” savela kanjalo.
Enye inyoni ewusizo inkankane. Amankankane avamise ukuhamba agudle
umfula. Uma ephambuka andiza phezu komuzi ekhala, lokho kusho isimo
esingesihle sokufa.
Enye inyoni enganambitheki uthekwane. Njengesikhova nawo uma udlula
phezu komuzi ukhala ubika isifo ngoba kunenkolelo yokuthi uthekwane
unamakhubalo. Kuthiwa uma uke walinga wathinta isidleke sawo uthumela
izulu kini, umuzi ushe ungqongqe.
Kwaleyo ndlu isuke ingatheni
kungamafukufuku, yingakho kwaze kwavela isimo sokukhuluma esigxeka
ububi bento. Uma umuntu akhe indlu embi, kuthiwa ekathekwane. Nawo
uthekwane unabo ubuhle bakhe. Uma edlula ekhaya adlaladlale, kuthiwa
usuke ebika ukuthi kukhona insizwa esizoqonywa uma yeshela.
Lokhu kufakazelwa uMsimang, (1975:159):
Lena inyoni ensundu enesiluba, ethanda
ukuzibuka emanzini.
Uma ekhwishiza
ehhoyiza ubika ilumbo. Uma edlalisela ubika
ubuhle uma kulowo muzi awubikelayo
kunezinsizwa ezeshelayo zisuke zizoqonywa
nakanjani. Uma zingesheli zisuke zizomelwa
izintombi.
Ukungathandeki kukathekwane kuphindwe kwesekelwe iphephandaba “i-Bay
Watch” yomhlaka 30 kuMasingana 2008, ikhasi 15. Lapho libeke ngolimi
lukaKhwini kanje:
According to ancient Zulu belief, the
Hamerkop can fortell who will be next to die,
by seeing the doomed person‟s reflection in
the water. It is said that the bird will fly to
the home of a person who is going to die and
utter three warning cries.
185
If a Hamerkop flies over a person‟s head, it
means something bad will happen to that
person. Therefore an isiZulu person seeing a
Hamerkop will throw stones at the bird trying
to chase it away, especially if it should fly
towards their homes.
If a pregnant woman imitates the sound of a
Hamerkop, it is said her baby will cry
incessantly with the same sound. The bird is
also linked to wichcraft, as many stories tell
of the bird flying around people‟s homes
when something bad has happened.
The Hamerkop is also said to watch for the
falling star which foretells death by falling
above the home of the person about to die.
When it sees the star, the Hamerkop will fly
over the dwelling and utter its warning cries.
Umkholwane enye yezinyoni engathandeki. Le nyoni akufuneki nangengozi
ivunyelwe ukuthi ingene emagcekeni omuzi ngoba ibika isiphoso esibi. Uma
abafana bethuke bawulamela, bawushaya ngamatshe uze ubaleke. Abaziyo
kuthiwa ngenkathi uhujwa abafana baye bamemeza bathi “Mbunce
mkholwane.”
Ingqungqulu nayo ayithandeki uma ithuke yadlula phakathi kwabantu ngoba
ibika izulu.
UJobe, (2007) ubeka kanje ngale nyoni:
Ingqungqulu yinyoni eyesabekayo ecishe
ifane nokhozi olukhulu kodwa yona igabe
ngesithunzi. Uma uyelamele mhlawumbe
uyoshela sale usubuyela emuva ngoba ibika
impi hleze ufice izimbangi phambili
zikutitinye.
UMsimang, (1975:160) uphawula kanje ngale nyoni:
Le nyoni ifana nokhozi, kodwa ukhozi lujuba
kakhulu, futhi lude kanti yona inkulu
imfushanyana.
Yinyoni yempi lena.
186
Amakhosi akithi akhaliphile abebongwa
ngokuthi izingqungqulu. Uma ike yadabula
udwendwe kusuke kuzoliwa nakanjani. Uma
ike yanqamula kubantu, kufuneka bacije
impela balinde impi. Angiphathi khona uma
ike yashaya amaphiko. Kuzokonakala izwe
nakanjani.
NoMvelingqangi kwenye inkathi ubizwa ngalo leli gama ngoba uyena oshaya
amaphiko kuzo zonke izidalwa ezingaphansi komthunzi welanga.
Umvemve nawo awunambitheki ngoba uthuke unqamula ekhaya ukhala,
lokho kuchaza ukuthi lowo muzi usenkingeni uzovinjezelwa.
Wawunele
ungakhala umndeni uqoqe amasakana awo uthi galo yephuka, kuyothi kusa
itshe selome inhlama nomuzi lowo kosa usungumlotha.
Ititihoye nalo alithandeki ngoba le nyoni iyibika labathakathi emini
nasebusuku. Noma lona lisuke lisiza kodwa selaze nalo lathwala umshophi
wokuthi sengathi nalo liyathakatha. Siqinisile isiZulu uma sithi “Umlungisi
uzithela isisila” ngoba kuba ititihoye liyazi ngabe lizihlalela phansi likhohlwe
ukwenza lo msebenzi. Pho lizothini, isabelo salo elisiphiwe ngoPhezukonke.
UMsimang, (1975:161) ubeka kanje ngetitihoye:
Lena inyoni yasezinkangala. Zithanda
ukuhamba
ngaziningi
kuthi
lapho
kunezinkungu zikhale kakhulu kanti sezibone
umthakathi. Uma uhamba lapho phakamisa
izithende. Kunjalo futhi uma zizwakala
ebusuku lezi zinyoni, kusuke kukhona
umthakathi ogibele imbuzimawa yakhe
kuleyo ndawo.
Ngaphandle kwalezi zinyoni ezingathandwa ngenxa yokubika izigameko
ezimbi kukhona nalezi ezibika ezinhle njengekhunatha okuyinyoni yenhlanhla.
Kunalezo ezibika izulu njengensingizi, ilanda, ithendele kanye nenkonjane.
Kunezinyoni ezibika ukuphenya kwezulu njengengqwashi nenswempe.
187
Kuyabonakala ukuthi kufanele abafana babenolwazi oluphelele lwezinyoni
neqhaza elizibambayo empilweni yesintu. Lokho kubahlomisela ingomuso
sebenemizi ukuze bazazi ezidliwayo nezingadliwa, ezimbi nezinhle namabika
azo ngokwehlukana.
4.9
Ulwazi lwezinyoka
Njengoba abafana bechitha isikhathi esiningi ekwaluseni, ehlane lapho
kugcwele khona izilwane ezinhlobonhlobo, ezihuquzelayo nezihamba
ngezinyawo nezinyoka nazo zimdibi kulezo ezihuquzelayo okufanele abafana
baziqonde bazi eziyingozi, ezibulawayo nezingamadlozi.
Lokhu kufakazelwa uMsimang, (1975:154):
Khona belu ekwaluseni, esinofonofweni
someno, emahlozini amnyama esabekayo,
nazo izinkambaphansi eziyingozi nokufa
isibili. Kubafana abahlala njalo behaqwe
ilengozi, ulwazi lwezinyoka lwalusemqoka.
Izinyoka zehlukene imikhakha eminingana kanti nezinga lobungozi bazo
behlukahlukene.
Kukhona eziyingozi kakhulu okuthi uma ike yakushaya,
impela ishoba lilal‟ amazolo ngenxa yesihlungu sayo esibi. Ezinyokeni zalolu
hlobo
singabala
imamba,
ibululu,
umaqandalingophi,
ivezimanzi,
inhlangwana, umdlambila, unobibi, umonya kanye nokhokhothi.
Uma
ulunywe yilezi zinyoka, kudingeka uthole izibiba ezishaya emhlolweni
ngokushesha, kungenjalo umuntu angaya kwelamathongo.
ULamula, (1963:132) uphawula kanje umaqandalingophi:
Inyoka enengozi bekungumaqandalingophi,
okuvama ukugadla kumuntu esithweni
ezihambela nje, futhi-ke kunobuhlungu
kakhulu. Kuba sengathi umuntu angashesha
ukuthola isibiba, futhi angaweli emfuleni
uma eselinyazwe yilokho. Kuhle futhi uma
kumlimaze qede kwabulawa, funa kuze
kuyodla imithi yakho basho njalo.
188
UNyembezi noNxumalo, (1966:89) bayichaza kanje imamba:
Imamba inde kakhulu cishe ingangomlenze
womuntu omude.
Inesidumbu esikhulu.
Kukhona imamba emnyama, empofu,
eluhlaza
ngokuntshoko
enjengecimbi.
Iyashaya, inesihlungu esibi.
ULamula, (1963:133) uyakweseka lokhu:
Enye-ke futhi inyoka embi yimamba.
Zimbili izimamba: ngemnyama neluhlaza.
Kodwa kukhona eluthuthu, empofu. Bathi
enjalo isuke isindala kakhulu. Enye isuke
isinophaphe.
Enjalo-ke igcina ngokuba
yindlondlo, okuthiwa ivuka qede ime ithi
mpo! Ihlabe amakhwelo, umuntu imgadle
ekhanda. Yizo lezo-ke okuxoxwa ngazo
ukuthi zazinqwaha nezindlela kungabe
kusahanjwa. Kuthiwa enye yake yabulawa
umfazi ngokuthwala isijingi (iphalishi)
sishisa kabi. Yambona qede yeza isihuba,
yasuka yaqonda phezulu. Kuthe imgalela
ekhanda, kanti ingena esijingini sibila! Yasha
yaqhuma amehlo, yafa!
Enye inyoka eyingozi kakhulu umdlambila. UMthembu, (2006:74) uphawula
kanje ngomdlambila:
Umdlambila uyingozi kakhulu ngoba
uyabaqeda abazingeli abayizimfundamakhela
ngoba uzishaya sambila ikhanda lawo kanti
nawo usuke uzodla zona izimbila. Uma
uthuke wawelamela, kungcono ukuthi uthi
galo yephuka kungenjalo ishoba liyolala
amazolo ngoba uma uke wagadla kanye
unobuthi
obuyingozi
obungalapheki,
obukusondeza koyihlomkhulu.
UKhumalo, (1993:131) uyakufakazela lokhu eveza umzingeli mumbe elwa
nomdlambila kanje:
Ayibike indaba yomdlambila nokuthi
uwubulele kodwa uyezwa ukuthi naye
189
uphelile. Kukhuzwe umhlolo. Kubizwe
inyanga. Inyanga ifike ithi izokwenza nje
izaba kodwa umdlambila awunamhlatshelo.
Oke wabhekana nje nawo akawuphonsi
umbalane
ngoba
umfutha
ngomoya.
Wayehlangene nazo zithutha, ziholwa
ngemhlophe phambili.
Inyanga yazenza izaba zangempela kodwa
umzingeli kwathi ngakusasa wavele wabola
nje. Uma ethi uyazithinta, avele abhucuke.
Uma
bethi
bayamphendula,
babuye
nesibhucu senyama kodwa esaphila futhi
ekhuluma.
Waze washona ngosuku
lwesihlanu, sekuvimbanise sesisinye endlini.
Iphunga
ligqabul‟
amakhala,
lehlula
umsuzwane.
Enye inyoka eyingozi engenasibiba yibululu noma ihobosha.
(2007) uphawula kanje ngale nyoka:
Ihobosha ngenye yezinyoka eziyingozi.
Ngaphambi
kokuba
ikulume
iqale
ikwexwayise
ngokwenza
umsindo
ohoshozelayo. Empeleni kuthiwa ayithandi
ukushaya isuke ikuthusa ukuze ubaleke.
Yingakho
sekwaze
kwavela
nesimo
sokukhuluma sokuthi “Amahobosha lawo
uma umuntu ezama ukuzivikela ngokuthi
azenze onamandla.” Kodwa abanye bathi
isuke isalwa nokuvula amazinyo.
UMsimang, (1975:155) naye unakho ukumesekela okaNtusi:
Emva kwemamba kulandela ihobosha noma
ibululu. Kuthiwa ihobosha ngoba iyakhuzela
ngaphambi kokuba ilimaze, kanti izwi layo
liyisihosho, bese kuthiwa yihobosha.
Kubuye kuthiwe ibululu ngoba ilivila
elimangalisayo, ilala ithi bululu. Ngisho
seniyishisa ngomlilo ngeke ibaleke ngoba
futhi ilunwabu, kodwa koze kubemanzi
isikhotha lapho ikhona ilwa nawo umlilo
lowo iwubhula. Le nyoka kubuye kuthiwe
ihungqu, lokho kushiwo ngemibala yayo
ehungqu,
exube
ensundu,
emdaka
nemhlophe.
Mhlawumbe ingaba ilungu
190
UNgema,
nohhafu kuye emalungwini amabili ubude
(ubude obulingene) kanti ubukhulu ilingana
nengalo yomuntu olingene uma isinkulu
ngokugcwele. Inamazinyo ayizingige okuthi
ingakuluma ilenge ngawo kuwe uyoze
uyixazulule. Kanjalo futhi noma ibuthisile
izingige lezi ziyagigana, yilokho okwenza
iqale ikhuzele ngaphambi kokulimaza, isuke
ivula
amazinyo,
asizakale-ke
lowo
obezogawulwa, athole ithuba lokubaleka.
Noma inesihlungu le nyoka ayisheshi igadle,
kepha imbi kabi uma isilwa. Ima isongane
izikhatha iyasuka iyagxuma izosho kuwe
ifike ikugawule.
ISunday Times yomhlaka 03 kuNhlolanja 2007 ikhasi 3 iyakweseka lokhu:
The lethal dose of puff adder venom for
humans is about 100mg, and from 100mg to
350mg may be injected in a single bite.
Symptoms include intense pain, massive
swelling, abdominal cramping and high
fever. The victim may go in and out of
shock, breathing may become difficult.
There is extensive subcutaneous bruising and
blood blisters form rapidly. Death usually
occurs two to four days after being bitten.
Death can occur in less than 30 minutes from
intravenous injection of venom resulting in
circulatory collapse; anaphylactic (allergic)
shock or organ failure. – Source: Wikipedia.
Kusuke kukuso futhi lesi sikhungo sasekwaluseni lapho abafana baphinde
bafunde nangohlobo lwezinyoka ezingeyona ingozi njengenungu, ifulwa noma
ifulo okuthi uma likubona, lithi galo yephuka, umdlume, umhlungwe,
umhlwazimamba, insakalubisi, inungu, uzwambuzwambu kanye neciwu.
UNyembezi noNxumalo, (1966:89) ubeka kanje ngeciwu:
Inyoka
encanyana
eluhlaza
ehlala
emahlathini.
Kayinaso isihlungu, noma
umuntu imlumile akafi. Abantu abaningi
bakholwa ukuthi le nyoka iletha inhlanhla
ekhaya.
191
Abafana baphinde bafunde ngezinyoka ezihlonishwayo okuthiwa ezamadlozi
njengomabibini, umantshingelana, umsenene, iphimpi nesiquzi.
Baphinde
bafunde ngalezo ezikhwifelana ngamathe anobuthi njengemfezi, umabilwane,
unobibi noma unophempethwane. Lezi nyoka uma zikutshakele ngamathe
emehlweni uphenduka impumputhe noma uma ikuthole emzimbeni uyobuka
isikhumba. Kungenzeka kanjalo abanolwazi bafuna ubisi ngokushesha bese
bemsula ngalo ebusweni.
ULamula, (1963:132) uyakweseka lokhu:
Yebo, bakithi, kade lifuyile izwe. Kade
lifuye nezinyokanyoka.
Noma kambe
zisekhona, sezivame ezindaweni ezithile nje.
Kade ezinkangala kuvame izimfezi, ebekuthi
umuntu engazelele, athuke isimtsakela
ngamathe, avuvuke kuvaleke amehlo
ngokushesha-bamphuthume
ngokumgeza
ngobisi.
Baphinde bafunde ngezinyoka ezinkulu njengomonya, inhlwathi, umningi
(inkanyamba).
ULamula, (1963:133) uphawula kanje ngalolu hlobo lwezinyoka:
Kukhona imihuquva yezinyoka ehlala
emaweni, nasemahlathini, ngisho inhlwathi,
nomonya, nezinye eziphila ngokuginga
izilwane
ezinkulu
njengezinkomo,
nezinyamazane,
nezimvu,
nezimbuzi,
nabantu.
Lezonyoka kazigijimi, kodwa
zanikwa
ilumbo
elithile
lokulumba
ngokunyalizisa ulimi. Uma yenze njalo,
kukhona ilumbo elilumba isilwane, sime nje,
sithothongeke, iyasuka isisondela kuso
isiyasiginga. Futhi lezizinyoka (lokho-ke
sengathi kwabekwa kuzo zonke) zinezisu
ezinwebeka njengesihlilingi, ngoba ziginga
nesilwane esikhulu kakhulu, okuthi uma
sezisigingile, zehluleke nokuhamba, bese
ziqubisa nje, size sibole kunciphe isisu.
Kungathi kukhona umshini wokugaya
192
isilwane, ngoba zihlala zibinyazisa isisu,
kubonakale ukuthi zigaya okugingiweyo.
Kuyacaca ukuthi abafana basizakala kakhulu ekwaluseni ngoba bathola ulwazi
lwezinyoka.
Lokho kubasiza nokuthi bafunde izibiba nokuthi bakwazi
ukwehlukanisa izinyoka eziyingozi nezingeyona nalezo ezingabulawa
okuthiwa ezabaphansi.
4.10
Ulwazi lokweshela
Uma abafana besalusa akusho ukuthi bahlale bengako kodwa nabo bazokhula
babe izinsizwa bagcine nabo sebengamadoda sebenemizi yabo. Awukaze-ke
ube khona umuzi ngaphandle komuntu wesifazane ngakho nensizwa uma
isicabanga ukuganwa, kufanele ithole owesifazane nakhona okungelula
ukumthola ngoba kunendlela atholakala ngayo,
leyo yokuqomisa.
Uma
insizwa isiqonyiwe, ibe isithatha igxathu elilandelayo nelibalulekile lelo
lokuganwa.
Umuntu ongaganiwe nongaganile kwelikaPhunga noMageba uthanda ukuba
nesigcwagcwa
futhi
enjalo
kwayena
usuke
sekucutshungulwa amazinga akhe okukhula.
UMthembu, (2006:191) ubeka kanje ngalokhu:
Owesilisa
noma
angaba
neminyaka
engakanani
edla
amazimba
ubizwa
ngomfana,
ngokunjalo
nowesifazane
ongaganile ubizwa ngentombazane noma
umjendevu.
Lo mbono uphinde wesekwe uMsimang, (1975:249):
Ukugana
nokuganwa
kungukuphelela
kwalawo mabanga okukhula. Ongaganiwe
kakapheleli ebuntwini, ngesiko owesilisa
waziwa
ngokuthi
ungumfana
kungakhathaleki
noma
useneminyaka
emingaki yobudala, futhi ngeke ahlala
193
engaphelele
uma
ebandla aphendulane namadoda
angaze abe mpunga ekhanda.
ngisho
Ukungananyelwa kowesifazane ongaganile kubonakala ngisho nasenkolweni.
UVilakazi, (1990:140) ubeka kanje ngalokhu:
The maidens (izintombi) are distinguishable
from
married
women,
and
also
distinguishable from unmarried mothers. The
unmarried mothers have no places in ukusina,
and even in Zulu culture, in general, there is
no honoured place for an unmarried mother.
UMthembu, (2000:13) uphinde agcizelele:
Owesilisa noma owesifazane, kubhekeke
ukuthi aganwe noma agane uma esekhulile.
Kuyichilo ukuthi owesifazane agugele
ezinsisheni.
Kanjalo futhi nowesilisa
kuyichilo ukuthi aze abizwe ngesishimane.
Kwesinye isikhathi kuze kuphume ngisho
odadewabo bayomfunela intombi. Uma-ke
lesi sigcwagcwa simlandela njalo umuntu,
kushwelezwa kwabaphansi bese ngemuva
kwalokho indlela ibe mhlophe.
Ukuze owesilisa agweme lo mshophi usuke esabhekene nomshikashika
wokuqomisa ukuze akwazi ukuthola ubambo lwakhe. Owesifazane-ke yena
usesebhadini ngoba akakwazi ukuziganisa.
Angazenza njalo usuke
kuyinkombe yesimilo esixegayo.
UMthembu, (2006:194) ubeka kanje ngalokhu:
Inye vo indlela insizwa ethola ngayo
uSofasilahlane wayo, leyo ndlela ibizwa
ngokuthiwa ukuqomisa. Lesi senzo asilula
nokho ngoba sidinga ubuhlakani nobuciko
obuyisimangaliso. Insizwa kwaZulu ayimane
ibone intombi ixoxisane nayo, nayo
ibisivumela phezulu.
Kodwa kuba
umshikashika ongathatha iminyaka nayo
intombi isaziqhenya ngobuntombi bayo.
Noma ngabe nayo izifela kangakanani
194
ngaleyo nsizwa, iyozibamba kuze kufike
isikhathi esifanele. Imvamisa kuba iqhikiza
elinika intombi leyo umhlahlandlela.
Kusekwaluseni
bokweshela.
lapho
abafana
befunda
khona
amaqhinga
nobuciko
Abafana bayafunda kwabadala ukuthi awumane ubhozomele
noma iyiphi intombi uma usufuna ukuganwa. Ungaba nazo izintombi zibe
ningi kepha uma usufuna ukuganwa isimilo sihamba phambili ngoba nabadala
bayaziqapha ngeso lokhozi izintombi bazibone nalezo ezinesimilo abangafisa
zibe omalukazana babo.
UDamane, (1987:41) uyakuveza lokho lapho eveza uZabantu noMaMwelase
bebanga intokazi kaMaZwane, uPhumla kanje:
Cha phela Zabantu, isikhathi sisekhona,
uzoyetshisa le ndaba uMaZwane, abesebona
okufanele akwenze. Thina besimcela nje
ukuthi aseboleke intombi yethu lena ihambe
nathi.
Phela akekho onezwi lesolo
njengoPhumla lapha esontweni,
wena
Zabantu. Kunanela uMaMwelase.
Iyasho phela bo ingane kaKhumalo ngezwi
layo ntombi, ngize ngithi kazi uyosebenza
nini uDumisani athathe le ngane. Uyazi,
ngimkhonze kabi uPhumla, MaZwane.
Kuphawula uZabantu ngezwi elipholile.
Habe, Zabantu, kanti uhleli nje ugaqele
umakoti wakwami? Kubuza uMaMwelase
emangele.
Hha, MaMwelase, uPhumla lona ngaziqokela
yena kudala, esandakuzalwa. Ngangiyobona
uMaZwane esibhedlela eyoteta. Ngathi uma
ngizwa ukuthi utete intombazane, ngathi
umakoti wakwami loyo.
Akunjalo
MaZwane?
Kunjalo Zabantu.
Kodwa bengingathi
nikhuluma eyokuhamba... Senikhuluma
ngendaba yokugana kwengane yayizolo
lena... Hhayi, kahleni makhosikazi. Kukhuza
uMaZwane.
195
Abafana bayifunda ekwaluseni ukuthi ayifuneki insizwa enomnqantula.
Kufanele insizwa uma ifika entombini izethembe, ibe namazwi anembayo,
ayikitazayo intombi ukuze ithembe futhi ikwazi nokuyihilela. Lokhu kuvezwa
uBhengu, (1965:8) lapho eveza khona uNyambose ecobelela uNgqumuzana
umfo kaNdolozana kanje:
Cha mfo kaNosizila, ngibhobosa isifuba sami
kuwena ngoba ngikwethemba, futhi uyisoka.
Ngalenkathi ngema ngambuka emehlweni,
ibunzi lakhe laguquka, wakhwantabala,
wacubhuka kwabasengathi lwalulukhulu
udaba ayeza nalo.
Waqhuba wathi:
Sengikhathele ukukhohliswa izinyanga zithi
zinginika imithi yezintombi, kanti zinginika
imfukunyane nje.
Manje wethu, naliya
ijongosi lakwaMzobe, leliya eliyididisholo,
elithe
chwa
isichumo
ekhanda
–
selingishikilisile wethu.
Ngithi-ke mfo
kaNosizila ake ungithungise nansi injobo.
Yakhuluma insizwa yazeyabuna kuhle
kwembune ikhambi lezinsizwa.
Sasimi
sixoxa, ngabona ukuthi umfo kaNdolozana
wayekhuluma nje ehluphekile impela, uma
ngangingase ngingamgqashuleli ikhambi
lokuphengula lolo lusizi ayephezu kwalo
wayengangizonda.
Ngathi: Yebo wethu, ngiyakuzwa ukukhala
kwakho. Nokho-ke sizobuye siluxoxe lolu
daba lwakho ngikucebise amaqhinga
okuphumelela.
Cha wethu, angifuni amaqhinga, ngifuna
ungicobelele ngo... Hhayi mfo kaNdolozana!
Indaba
isemaqhingeni
nasolimini
oluswabukileyo.
Awukho
umuthi
wezintombi, kade kusho wena khona manje.
Ukhona umuthi mfo kaNosizila.
Musa
ukungibamba
emehlweni
ngibhekile
njengempatha.
Washo uNgqamuzana
engibuka ngamehlo ayegcwele usizi.
Cha bo! Wethu ngiyagcizelela ngithi indaba
isolimini olungenamnqantula. Asiluyeke lolu
daba
ngoba
nak...
Wangiphazamisa
ngingakaligcini.
196
Cha wethu, ake silucubungule lolu daba
ngoba uyangiphica.
Inhliziyo yami
ibuhlungu kabi.
Ngicabanga ngingaqedi
ngaleli jongosi lakwaMzobe. Uma ungase
ungisize mfo kaNosizila ngiyizuze le ntombi,
angisoze ngakukhohlwa – ngiyokubonga
ngokukhulu. Wakhuluma waze wandwaza
okomuntu edle umthunzi wezinkukhu.
Ngambona ukuthi wayegajwe uthando
lwentombi, wayengasafuni nokungizwa,
esenentamo elukhuni njengentamo yehhashi
lenqaba ukuphuza amanzi.
Abafana bayafunda nokuthi ukuze intombi imqome kufanele abenogazi
emaqhikizeni ngoba amaqhikiza angosigaxamabhande, yiwona alawula impilo
yezintombi. Uma insizwa ingezwani neqhikiza hleze liyinyundele entombini,
ithathwe zimbangi, isale ibambe ongezansi insizwa.
Lokhu kufakazelwa uXulu, (1994:27) lapho eveza iqhikiza lakwaSalebenaba
uMathikalala lingafuni ukuthi uKoto aqome uMhalaza insizwa yaseNhlambeni
kepha lifuna aqome uMagqubu waseSongweni ngoba limthanda kanje:
Mathikalala: Uyahlanya uma esho njalo.
Kudala uKoto ngamkhulula, yena wabona
ukuthi ngisangene.
Akekho-ke umuntu
okhululwa kuze kube kabili.
Mjujo: Asikhumbuli-ke nokho. Konje
wamkhulula ngoba wayesefuna ukuyaphi?
Mathikalala: Akudingi ukuthi umuntu aze
afune ukuya kuphi.
Uma nje mina
njengeqhikiza sengimbona umntanensizwa
ukuthi kudala ephatheke kabi ehamba indlela
eyodwa, kuhle ngitshele intombi yakwethu
leyo ukuthi isikhululekile isingamkhipha
osizini. UKoto-ke ngathi mina akakhulule
uMagqubu wasoSongweni osizini. Naye
uwufakazi walokho.
Sengiyamangala-ke
futhi uma senithi angikhulule uKoto. Usefile
yini uMagqubu?
Qondeni: UKoto akahlanganise lutho nje
noMagqubu. Noma ngabe ukhona noma
ngabe ufile. Kudala uKoto ebika dadewethu
197
omkhulu ukuthi akamfuni uMagqubu. Ngeke
futhi aze amqome nanini. Pho-ke kungasiza
ngani ukulokhu ubelesele umuntu ngento
angayifuni ngoba nje emncane? Kuhle uKoto
aye lapho ethanda khona, akhombe
kwanhliziyongise.
Sonke nje siqome
amasoka esiwezwa ngaphakathi futhi
esiziqhenyayo ngawo, ngoba siwathanda.
Mathikalala: (Useyasola ukuthi kanti indaba
ikuphi) Lapha emzini kababa uma kuseyimi
iqhikiza
akekho
umuntu
ozokwenza
umathanda.
Uma
sengikhulumile,
sengikhulumile futhi ngiqedile angikwazi
ukukhuluma into eyodwa kuze kube phakade
mina. Uma ningasafuni kugcine izwi lami
qokani elenu iqhikiza bese ningibulala
emveni kwalokho. Niyezwa?
Abafana baphinde bafunde ukuthi kufanele babekezele ngenkathi beqomisa
ngoba intombi enesimilo ayimane ivume ngelanga kepha ithatha isikhathi.
Lokho kukhombisa ukuba nesimilo kanti esheshe ivume ingakhombisa ukuthi
ayinaso isimilo ngoba kungasho ukuthi inguvumazonke.
UMthembu, (2006:205) uyakweseka lokhu:
Izintombi kwelikaMthaniya ziyaziqhayisa
ziphinde ziziqhenye ngobuntombi bazo.
Intombi noma yazi kamhlophe ukuthi
iyogcinela kwamfazi ongemama kodwa noma
kunjalo ayimane ithi ingathola isesheli ibe
uthathekile, ivumele phezulu.
Lokho
kungasho ukuthi leyo ntombi ixegelwa
isimilo. Nesoka eliyeshele isikhathi eside
intombi, izabalaza liyaziqhenya ngayo ngoba
lisuke lazi ukuthi leyo inkomba yesimilo
esihle.
Lo mbono uphinde wesekwe uMsimang, (1975:224):
Lo mshikashika wokuqomisa wawuqhubeka
amasonto, izinyanga, kanti kokunye kuze
kuphele iminyaka ethile. Intombi eyeshelwe
isikhathi eside yayenza ukuba isoka layo
liziqhenye ngayo kanti esheshe yaqoma
198
kwakuthiwa ilula, ayinasimilo. Okunye
okwenza ukuba kuphele iminyaka kulo
kweshelwe intombi kepha ingaqomi ukuthi
izimbangi lezi zazike ziyisukele intombi
kanti ayikajutshwa nakujutshwa.
Kusuke kwelusiwe lapha abafana befunda khona ukuthi izintombi
zinamabanga okukhula nokuthi ziphethwe amaqhikiza.
Ngakho-ke uma
ziphethwe imvume yokuqoma ziyithola emaqhikizeni ngakho-ke azilokothi
ziqome zingakajutshwa.
UNgema, (2007) ubeka kanje ngalokhu:
Umbheki wentombi iqhikiza layo. Yilona
eliyelulekayo
ngendlela
yokuziphatha.
Liyayichazela intombi ukuthi uma yehluleke
ukuziphatha izoba ingaziphoxile yona yodwa
kuphela kumbe umndeni wakubo, kepha
iyobe iphoxe isigodi sonkana nontanga.
Ngakho
yayingalokothi
iqome
ingakajutshwa.
UMsimang, (1975:231) naye ushayelela isipikili:
Ngishilo ngathi kwakuze kuphele kokunye
iminyaka intombi yeshelwa kepha ingaqomi.
Lokho kwakwenziwa ngoba izinsizwa
zazinele ziyithande intombi bese ziyeshela
ngisho
ingakajutshwa.
Phela
zazizilungiselela, zenzela ukuba kuthi mhla
ijutshwa ibe isilazi okuyilona bele ezolidla.
Kuyacaca ukuthi intombi ibithi iqambe ijutshwa isinezesheli ezidida ikhanda.
Ibizihlunga izihlungile, ifuna ukuthola umaqondana. Ngakho-ke uma isimo
sinje yileyo naleyo nsizwa ibibhunkula ifune amakhathakhathana okuzakhela
ugazi entombini.
Izinto zokwakha ugazi ezintombini ukuthi insizwa
isebenzise ubulawu. Lokhu bakufunda ekwaluseni. Inhloso yokusebenzisa
ubulawu ukuthi insizwa ithandeke ibe nogazi entombini ngoba kungenjalo
ingazithola inesidina entombini, iphonswa ezinye izinsizwa.
199
UBryant, (1949:564) uphawula kanje ngobulawu:
But if his presentations proved of no avail,
what then? He never threw up the sponge, but
had immediate recourse to the more
powerful, if less amiable, means of artifice.
And the “art” he employed was the science of
magic. This particular branch of the magical
science was termed “ubulawu.”
In its
simplest form this “ubulawu” consisted of
certain medicines supposedly possessing
suitable powers. Of these, the Zulu youths
possessed a whole pharmacopoeia, mostly
emitics and mainly herbal. So the aminous
youth proceed to wash himself internally
with, for example, an infusion of uMaguqu
roots, to make him “feel nice”, others of the
uQume to make him good luck and those of
uNginakile, to make her to dream of him at
nights.
Kufanele
kukhumbuleke
njengezigqabo
zona
ukuthi
ezisebenzisa
ubulawu
lobu
amakhubalo
abuhlobene
namafutha
nobubi
ezilwane
ezesabekayo njengebhubesi, ingwe, imamba nezinye kepha kusetshenziswa
imithi
engenabungozi
unhlanhl‟
emhlophe
wokuvula
izinhlanhla,
ungqengendlela, umphenduli ozophendula inhliziyo yentombi ibe nozwelo,
uvuma ukuze isheshe ivume, umlomomnandi ukuze intombi izwe konke
okuphuma ensizweni kumnandi, umayime ukuze intombi ikwazi ukuthi ime,
insizwa ithole ithuba lokuzibika, umunyu ukuze ibe nozwelo.
UBhengu, (1965:7) uyakuveza ukuthi ubulawu abunabubi kanje:
Ukuqonywa kwami yijongosi lakwaMdunge
kwangimilisa amaphiko, ngaphaphazela
njengehobhe.
Ukugingqa kwami umfo
waseMayezeni kwangimilisa umdlwenga
ngaba
njengeNgonyama.
Izintombi
zazingiqoma
ubuthaphuthaphu,
engasengiyithandile ngayiqoka yayingangali.
Iningi lowethu laselingidlinzela ukuthi
ngangisebenzisa
izigqabo,
nezimonyo
zokuthambisa izintombi. Lowo mcabango
wawungamanga ngoba ngangingayisebenzisi
200
imithi, ngaphandle kobulawu obumhlophe
benhlanhla undlelazimhlophe.
Abafana baphinde bafunde ukuthi uma usugalele zephuka, weshela kepha
intombi ilokhu ikuphike njalo enye indlela yokuyinqoba ukuyikhafula.
Ukukhafula intombi akuhambisani nobusoka, kufana ncamashi nobuthakathi
ngoba insizwa isuke isizwe umuthi ukuthola leyo ntombi.
UMyeza, (2003) ubeka lezi zithako ezilandelayo ukwenza isikhafulo:
Abaphaphi ukuze intombi iphaphazele ibe
nelukuluku lokuyibona insizwa nenhliziyo
yayo ithambe. Umzaneno, lo muthi wenza
intombi ukuthi ize lapho insizwa isho khona.
Umunyu, wona wenza intombi ibe nozwelo,
iyizwele insizwa. Umwelele ukuthi umuthi
ukwazi ukuwela imifula nezintaba ifike qatha
entombini. Unozililo, wona ufakwa kancane
ngoba wenzelwa ukuthi intombi kuthi uma
izwa igama lensizwa imane ifikelwe
isibibithwane. Imfeyenkawu nayo ayisali
ngoba yenza amaphupho ukuze intombi
iphuphe kahle ngensizwa. Indabulaluvalo
ukuze intombi ishaywe uvalo uma icabanga
ngensizwa.
Uma lo muthi usuthakiwe, insizwa ukusa kwaziwa yiyo ngoba kufanele ivuke
lingakaphumi ilanga iye ezimpambanweni zezindlela, ifike ikhe ukhezo bese
iwumumatha bese ikhwifa ibheke ngakubo kwentombi imemeze ithi “Wena
sibanibani ngithi ngikufuna lapha.” Lokhu ikwenza ekuseni nantamabama,
izinsuku ezintathu ziya kweziyisikhombisa.
Emveni kwalokho insizwa
iyaqikelela ukuthi ayizisondezi entombini hleze ifike umuthi lowo
ungakasebenzi emzimbeni wentombi.
Insizwa ize ibonane nentombi uma
isiphothule lo mshikashika wokukhafula.
Obunye
ubuthakathi
bokweshela
yilobo
bokufaka
UMthembu, (2006) ubeka kanje ngezizwe:
Izizwe zenziwa ngemimoya yabantu asebafa.
Insizwa noma inyanga ithatha iqatha lenyama
201
intombi
izizwe.
ihambe iyolibeka phezu kweliba
lidliwe izintuthwane eziphuma phansi
zidla abantu abangasekho.
Leli
selizohangulwa
emlilweni
nezintuthwane lezo bese kuyagaywa.
ukuze
ekade
qatha
kanye
Ukufakazela ukuthi ukuphosa intombi kufana nokuthakatha, kufakazelwa
izithako ezenziwa ngazo izizwe ezichazwa uMyeza, (2006) kanje:
Izithako zezizwe yilezi ezilandelayo: ithambo
lokhakhayi lomuntu owafela empini uma
kungenjalo kube ngumuntu owafa elwa.
Inhloso yokufaka lesisithako esokuthi
intombi ephonswayo ihlukumezeke isheshe
ithambise inhliziyo emva kokuzwa lokhu
kuhlukumezeka.
Ulimi lomuntu ukuze
iziphonso lezi zifike zizibike entombini
ukuthi zithunywe ubani. Izinto ezilahlwa
abantu
endleleni
ngenkathi
behamba
njengamagobolondo amagwava, izinhlamvu
zezindoni, utshani obukade buphicwa. Lonke
lolu vucu lwenzelwa ukuthi iziphonso lezi
zingahlali phansi, zihambe zingakhathali.
Inhloso yokufaka lolu didiyelo lwezithako ezingahambelani kwenzelwa ukuthi
intombi leyo idideke, iphithane umqondo isizwa imisindo enhlobonhlobo.
UMyeza, (2003) uyakufakazela lokhu:
Iziphonso zithi zingafika engqondweni
yentombi iphithane ikhanda, izwe imisindo
enhlobonhlobo
engayejwayele,
ibone
izinhlobonhlobo zabantu benza izinto
ezinhlobonhlobo kuyona.
Lokhu kudala
ukuthi ingqondo iphithane bese yethuswa
yilokhu nalokhuya bese ihayiza. Yingakho
kudingeka lezi zibi ukwenza isithombe
sokuphithana kwengqondo entombini.
Ngaphandle kwalezi zithako zokuthakatha zibuye zithakwe namathambo
ezilwane ezinenkani njengengwe, ubhejane, ingulule kanye nenyathi. Inhloso
yokuthaka izizwe ngalezi zilwane ukuthi kuyaziwa amanye amadoda
ayaziqinisa izingane zazo.
Uma insizwa igadla ngobadlana lweziphonso,
202
isikhuni singacishe sibuye nomkhwezeli.
Lezi zilwane kwenzelwa ukuba
zifike zidlubulundele noma ngabe intombi iqine kangakanani. Ezinye izithako
yilezi:
ummemezi,
abaphaphi,
ungqangendlela
kanye
nenkunzi
uchwashaphezukwento enkulu umuthi okwazi ukumila phezu kweminye futhi
omila nasendaweni encane, unozililo ukuze intombi ibe nozwela, umzaneno
ukuze intombi iqonde ngqo kubo kansizwa. Umzaneno uba nenkingana uma
ungasetshenziswanga ngendlela.
UMhlongo, (2003) ubeka kanje ngobungozi bomzaneno:
Umzaneno usiza ukugqugquzela ukuthi
intombi ize ngalapho iphonswe ngakhona.
Okuhluphayo ngomzaneno ukuthi kwenye
inkathi uletha intombi kanye nembangi
ngesikhathi
sinye.
Uma
insizwa
ingumzingeli kuza inyamazane kanye
nenyathi kumbe nebhubesi, imamba noma
ingwe.
Esinye isithako esibalulekile indabulaluvalo.
Inhloso yokuyifaka eyokuthi
uma intombi icabanga ngensizwa, luyithi hheqe uvalo kudabuke izibili.
Lokho kuyenza isheshe ithambe. Umunyu nawo awusali. Njengegama lawo
wona wenzelwa ukuthi intombi isheshe ibe nozwelo oluhambisana nosizi
ensizweni.
UMsimang, (1975:328) uyakufakazela lokhu lapho echaza umunyu kanje:
Mkhulu impela umsebenzi wokususa
isiphoso. Inyanga ifuna imithi eqondene nalo
msebenzi.
Nansi esemqoka: Umunyu,
insizwa ebushaya kahle ngempela ubulawu
kuthiwa kwakuthi lapho intombi iyiphuphile
kuse
inomunyu
iyicabanga
kufike
izinyembezi ize ifise ukuyibona.
Kothi
ntambama lapho isiqhamuka insizwa
yakwabo ikekela noma ishaya ugubhu lwayo
izodlulisa
uthi
lomzimba,
iwachithe
ebisiwakhile intombi, iphume futhi nembiza
inikele emthonjeni kanti seyenzela lo
mfokazi ithuba elihle lokuba azibike.
203
Yonke inhlobo yeziphonso ziyabikwa kwabadala. Kuyangamandla ensizwa
ukuthi izibika ngeqhude noma ngembuzi ngoba okusalayo zidinga
ukuconsiselwa ngegazi.
Iziphonso zisebenza ngezindlela eziningi, abanye
uma bezwana nesihlobo sentombi banganika sona ukuba siyidlise. Kwenye
inkathi zisetshenziswe njengomeqo noma insizwa ikhwife ekuseni kuphuma
ilanga noma ngenkathi sekuphuma inyanga.
UMsimang, (1975:329) uphawula kanje ngalokhu:
Esinye isiphoso ummemezi, abangqongqozi,
abaphaphi nongqengendlela.
Le mithi
ithakwa yomine lukhambeni lunye. Insizwa
isizoyishaya ngebhaxa layo lephahla kusuke
ingwebu emhlophe ikhihlike okhambeni. Le
ngwebu
isizohatshulwa
kuphunyelwe
phandle kubhekwe kubo kwentombi bese
ikhwifwa.
Ikhwifwa ngelanga noma
ngenyanga. Lokho kusho ukuthi ikhwifwa
uma liphuma noma lishona kanjalo futhi
nangenyanga. Yilokho okwakwenza intsha
yenqatshelwe ukulala kuze kuphume ilanga
ngoba kuthiwa izocindezelwa iziphoso.
Ezinye iziphoso yilezo ezibizwa ngesipoliyane. Izithako eziningi okwenziwa
ngazo isipoliyane ziyefana nalezo okwenziwa ngazo izizwe.
Umehluko
okhona ukuthi isipoliyane senza intombi ihayize ifune ukuya kubo kansizwa.
UMyeza, (2003) usichaza kanje isipoliyane:
Isipoliyane yilezo ziphonso ezenza intombi
ukuba isangane ebese ikhalela phezulu
ihayiza kakhulu ingafuni nokuzwa isibheke
ngqo kubo kasesheli. Iyadlubulundela ibe
namandla asabekayo ifuna ukuya lapho
kwasesheli. Abanye isipoliyane basibiza
ngofufunyane.
Uzothi angaphaphatheka umntwana womuntu athi engafika kubo kansizwa,
agcatshwe, ancindiswe, kuthathwe nezinsila zakhe ukuze engabe esagoduka,
abe umalokazana walapha ekhaya. Ukuze abakubo kantombi bafunele neno
usezothumela abakhongi uyise nesigilamkhuba leso.
204
UMsimang, (1975:329) uyakweseka lokhu:
Izonele ingene endlini bese ixajelelwa.
Igcatshwe incindiswe yenziwe konke
okushiwo yinyanga bese kuthathwa nezinsila
zayo ibethelelwe. Ubuthakathi obuphindiwe
lobu. Angazi noma lokhu kwakwenzeka
ngempela yini, nokho lokho akusikho
okwami,
okwami
ukulanda
umlando
njengoba unjalo. Emveni kwakho konke
lokhu
usezophaphama
umntanomuntu
ephusheni amangale ukuthi ufike kanjani
kubo kwaleli xila angalifuni kangaka. Pho
uzobe esenzani eseyisiboshwa nje. Ixila
ndini eliyisigwadi selizothumela abakhongi
kuyise bayothi akafunele nganeno. Uma
uyise ebemekele abakhongi, isife olwetshe
intombi, isiyoye yende nakanjani. Phela
ngeke isamkhiphisa uyise ukudla emlonyeni.
Lokho ihlazo nokuhlambalaza.
Abafana baphinde bafundiswe ukuthi intombi uma isivuma ayilimisi
ngesihloko kepha ikubeka ngobuchwepheshe ifune ukubona ukukhalipha
kwensizwa.
Ngaphambi kokuba ilikhiphe mhlawumbe intombi ingafuna
ukwazi kabanzi ngensizwa leyo. Nakhona lapho izobuza ngokucikoza.
UNtuli, ephephandabeni Isolezwe lomhlaka 25 kuNhlaba 2004 ikhasi 16
ubeka kanje ngalokhu kucikoza:
Uma intombi ibuza insizwa ithi: “Kodwa
amadwala akini ayashelela yini?” izama
ukuthola ukuthi zinjani kanti izintombi
zasendaweni yale nsizwa. Intombi ingafisa
ukwazi kabanzana ngale nsizwa. Isingabuza
ithi: “Ngenkathi uza lapha ngabe uqhuzuke
kangaki?” Kungase kudume upotiyane
ensizweni,
kokunye
iphendule
ngokuphaphalaza. Kanti lo mbuzo usho
okufanayo nalo othi “Ngenkathi uza lapha
zingaki izinyoka ozibulele?” Intombi ifuna
ukuthola ukuthi insizwa ngabe isinezintombi
ezingaki. Uma insizwa iphendula ithi ibulele
izinyoka ezimbili, isingase ihlehle intombi
engafuni
ukuba
nozakwabo
ngoba
205
bangayiphatha kabi kokunye ife nokufa
ngoba inyoka phela iyabulala.
Kokunye uma insizwa ithi ayiqhuzukanga
noma ayishayanga nyoka, enye isingabuza
ukuthi izosenzani yona isishimane esinje.
Uma intombi isifuna ukukuvulela inhliziyo ingabeka ithi: “Awuhambe
uyongikhiphela ingwenya emfuleni.” Uma insizwa ingahlelekile ekhanda
isizothathela ngejubane isibheke emfuleni kanti intombi ibichaza ukuthi
sekunobuhlalu obusokhambeni lwamanzi, ucu phela efuna ukuba insizwa
ibukhiphe ngoba buwuphawu lokuthi intombi iyavuma manje.
UNtuli, (2004) uphinde abeke kanje:
Uma intombi isithi “Sale usubamba isithunzi
sami
singahambi”,
iqonde
ukuthi
okwanamuhla insizwa ingathatha noma yini
efakwe yintombi le ukuze kube wuphawu
lokuthi intombi isiyavuma. Sekungabuye
kuhlelwe-ke mayelana nokukhishwa kocu.
USibisi, (2007) ubeka kanje ngokucikoza kwentombi:
Enye insizwa yabhuqwa ngoba ihambe
ngempela
yayogawula izinti ngemva
kokutshelwa yintombi ukuthi “Hamba
uyogawula izinti eziyisihlanu ehlathini.”
Sebeyichazela abangani bayo ukuthi intombi
ibithi seyehlulekile akasale eseyixhawula.
Ezinye izintombi azifuni ukuqoma isikhathi eside insizwa ingaveli ekhaya
izolobola.
Lolo hlobo lwezintombi lisibeka ngobusoka leso sicelo
mhlawumbe ithi: “Ngicela ungilethele amatshe ayishumi nanye.”
Abafana baphinde bafunde ukuthi ezinye izintombi azidle ngakucikoza kepha
idle ngokwenza. Nalapho insizwa kufanele iqaphele.
206
UNyembezi noNxumalo, (1966:112) bayakufakazela lokhu:
Lapho intombazane isizimisele ukuba
imkhethe
ezomthanda
kulaba
abebeyikhulumisa, yayingaveli ilimise nje
ngesihloko.
Nakhu okunye okwakuyaye
kwenziwe:
Sasithi siqhamuka isesheli sikhuluma,
intombazane ikhophoze ibheke phansi
ingamphenduli.
Intombazane yayithatha iduku iligoqe
ilenze
amachopho
amathathu,
iliphathe nje ngesandla, ibilokhu ithi:
“Kangisafuni manje ukubeleselwa
nguwe.”
Kwesinye isikhathi intombazane
ingaphathi
esandleni,
kodwa
iqhobozele nje bese ithi kumfana:
“Sala usungiyeka manje usafunani?”
Kungasabanga njalo-ke isesheli sithi
singafika sithi du ngasemfuleni,
kusuke intombazanyana encane,
isishaye ngoswazi, noma ishaywe
liqhikiza uqobo.
Kuyacaca ukuthi kulesi sikhungo sokwelusa abafana bafunda omunye
wemigogodla yempilo lowo wokweshela. Ngaphandle kokweshela umfana
angeke awakhe umuzi. Indoda engaganiwe kwelikaJama iba isilahlwanaboya
futhi ayilokothi ikhulume ebandla noma kwenzekile ngengxaphephe
yakhuluma izwi layo liyafekela.
Ngisho sekufanele ahambe eyokokhela
umlilo akuvumeleki ngoba umkhongi kufanele kube umuntu oganiwe.
Lokhu kufakazelwa uMsimang, (1975:253):
Lowo okhethwayo ukuba ayocelela umfana
isihlobo esihle ekhweni ubizwa ngokuthi
umkhongi. Nokho-ke akabi yedwa, uba
nomphelekezeli ozoba ngufakazi wakhe belu.
Umkhongi lona kufuneka kube umuntu
omdala, oseganiwe. Ongakaganwa akabizwa
ngokuthi indoda, ngakho-ke angeze ema
aphendulane namadoda azele intombi.
Owesibili
yena
akusenandaba
noma
207
kuyinsizwa engakathathi.
Phela yena
akakhulumi
lutho, ungufakazi
njena.
Umkhongi lona umela uyise womfana
emzini, aze abuye emele yena umfana uqobo
njengoba sizochaza ngokuqhubeka kwendaba
lena
4.11
Ulwazi lwenhlonipho
Eminye yemigogodla yempilo kwelikaMthaniya ukuthi yilowo nalowo
ahloniphe omunye nomunye. Kepha izingane kubalulekile ukuthi zikhombise
inhlonipho ethe thuthu kwabadala.
UNyembezi noNxumalo, (1966:124) bayakufakazela lokhu:
Izingane zazazi ukuthi kumele zibahloniphe
abadala ekhaya, zenze lokhu okufunekayo
kuphela, ngaphandle kwalokho zitholwe
yisibhansubhansu.
Leli gama elithi “...dala” kalipheli, ngoba
nobaba, sithi badala, nabo bayabahlonipha
“abadala” kunabo.
Inhlonipho kaZulu ejulile ethatha wonke
umuntu njengomzali ifakazelwa ukubiza
kwethu wonke umuntu osebangeni elifanele
ngegama elithi: “Baba” noma “Mama.”
Ukwelusa kungesinye sezikhungo lapho abafana befunda khona inhlonipho.
Ukubaluleka
kwenhlonipho
kuze
kulotshwe
ngisho
nasemibhalweni
eyiNgcwele ku-Eksodusi 20 ivesi 12 lapho lithi:
Yazisa uyihlo nonyoko ukuze izinsuku zakho
zibe zinde ezweni uJehova uNkulunkulu
wakho akunike zona.
UNyembezi
noNxumalo,
(1966:124)
nabo
bayakuveza
kwenhlonipho kwelikaJama lapho bethi:
Inhlalo kwaZulu yayisimame ngenhlonipho.
Njengoba bekulokhu kuchazwa, izigaba
208
ukubaluleka
ngezigaba, indlela yokuziphatha kwabantu,
kasizukwelula kakhulu kuleyo naleyo
nkundla esizoyithinta.
Le nhlonipho edingwa abazali, abafana bayifundisana khona belu ekwaluseni
kwenye inkathi benganakile ukuthi bafundisana le nqubo ewumgogodla
wempilo. Ingqwele iyona engumakhonya ekwaluseni ngoba izwi layo alibuyi
lilambatha.
UMhlongo, (2008) ubeke kanje ngengqwele:
Indawo nendawo iba nomuntu wakhona
oshaya amaphiko noma ophethe. Ekwaluseni
okunguyena olawulayo yizingqwele. Lokhu
zikwenza ngoba zinamandla ukudlula abanye
ngakho noma bengathandi basaba ukuthola
amanandinandi.
Ekwaluseni
kuye
kuthi
kwelusiwe
kwenzeke
izinkomo
zengqwele
zidlubulundele ziyodla amasimu. Ingqwele ayilokothi yeqele izinkomo kepha
ithuma abafana abangaphansi kwayo ukuthi bayozeqela.
Noma ngabe
likhipha umkhovu etsheni noma liyayidliva umfana angeke athi vu kepha
uzokwenza umsebenzi ngokukhululeka.
Uma ibathuma bengabaza, iyaye
ibaqhathe, kuthi lowo owehluliwe kuthunywe yena unomphela.
UMsimang, (1975:151) uyakufakazela lokhu:
Kungesikhathi lapho izinkomo ziqubile lapho
abafana befundisana lokhu nalokhuya
ekwaluseni. Okukhulu okufundwa ngabafana
kokuzakha yinhlonipho.
Ukuhloniphana
kuza kanje. Kuthi oyingqwele yabafana
abeqhathe babhulane ngenduku kuzovela
ohlulayo nowehlulwayo. Lowo owehluliwe
kufuneka uma ethunywa noma kuthiwa
akayokweqela izinkomo, akwenze lokho
ngaphandle kokudaza inkani.
Kusuka
ngaleso sikhathi useyokwazi njalo ukuthi
izwi lomuntu omdala noma okwehlulayo
liyalalelwa. Okwesibili okuhlonishwayo
unkatho. Odliwe inkatho (unkatho) kumele
209
ahloniphe ngaphandle kokudaza inkani.
Inkatho yenziwa kanje: Ingqwele ihloma
induku phansi kube ilowo ayibambe
ngesandla sokuphonsa. Obe neshwa isandla
sakhe sagcina ngaphezulu, kuthiwa udliwe
unkatho,
nguyena
ozokwenza
lokho
okufanele makwenziwe.
Uma kwelusiwe umashayandawonye ubuye athathe indawo yawo. Kodwa
noma kunjalo akuyona into engalala idliwe ngoba abafana banazo izindlela
zokuyithiba indlala. Njengokudla izithelo, ukuzingela kanye nokuqwagela.
Abafana bayaphoqeleka ukudansela ugubhu lwayo ngaphandle kokunanaza.
Umuntu olivaka akathandeki kwelikaMthaniya, ngakho ukugwema lesi sihlava
abafana babefundiswa khona ekwaluseni ukuthi bengabi amavaka ngokuba
beqhathwe. Ngenkathi beqhathwa kuyenzeka bengalingani kwenye inkathi
ingqwele ikwenza ngamasibomu. Noma kunjalo akekho okhonondayo ngoba
iyahlonishwa.
Lokhu kuyabahlomisa abafana ukuthi uma kwenzeka
bedelelwa umfana omdala kubona bazidele amathambo.
UMthembu, (1947:72) uyakuveza lokhu lapho eveza khona uSigameko
ebambana nengqwele uMkhishwa eyayihlupha abafana ekwaluseni kanje:
Zaba zimbi lezi zinduku zamqeda amandla
uMkhishwa. Esebona uSigameko ukuthi
zimenyelisile izinduku zakhe uMkhishwa
wangabe esamnika thuba.
Wamshaya
wamsheshisa yaze yawa induku yakhe
yokuphonsa.
Lapho balanyulwa ukuba
uMkhishwa acoshe induku yakhe. Nokho
uMkhishwa abange esabanaso isibindi
ngokuba ingalo yakhe yayingesenamandla.
Kwathi lapho behlanganayo futhi lakhala
ikhanda kuMkhishwa, wathi qabavu phansi,
wavuka lapho wathathela ngelikhulu ijubane.
Wamxoshisa uSigameko waze wayomfaka
esizibeni.
Kwasuka omkhulu umsindo kwacishe
kwashaya
bonke
abantu
ababekade
bedazelana inkani bethi, „USigameko angeke
abhekane noMkhishwa.‟ Waba mkhulu lowo
210
msindo waze walanyulwa ngamadoda
abeziphuzela ngenhla emzini wakwaJali.
Wabuya lapho uSigameko eqholosha,
engqwiza
induku
exoshe
ingqwele.
Zazimthatha
njalo
izinsizwa
zakubo
zagoduka naye. Izinkomo zabuya nabafana
ngalelo langa.
Kwaphela isikhathi eside ixoxwa indaba
yokuxoshiswa kukaMkhishwa.
Le nhlonipho abayifunda ekwaluseni iyabasiza ukuthi nasekhaya bahloniphe
abanewabo nodadewabo.
sezibuthwa
zaziphoqeleka
Lokho kungagcini lapho ngoba noma izinsizwa
ukuhlonipha
amabutho
angaphezu
kwazo.
Ekugcineni le nhlonipho isizonabela ekutheni bakwazi ukuhlonipha iNkosi
yesizwe.
Lokhu kufakazelwa uNxumalo noNyembezi, (1966:126):
INkosi yohlanga yayihlonishwa nguwo
wonke umuntu.
Umuntu akagaqazele
ngamadolo lapho ebizwa yiNkosi. Ngisho
nabafowabo
beNkosi
babeyihlonipha
kakhulu. INkosi yohlanga kuphela futhi
okwakuthiwa: “Bayede” kuyo, hayi amanye
amakhosi angaphansi kwayo, ayiphathwa
phela eyabanye abantu phaqa nje.
Bayafundisana nokuthi uma kuhlanganwa endleleni awulokothi umdlule
umuntu ningabingelelananga kwabuzwana nempilo uma isikhathi sivuma.
USibiya, (2008) ubeke kanje ngalokhu:
Ukubingelela
kungezinye
zezindlela
zokukhombisa inhlonipho.
Uma abantu
behlangene noma bengazani bayabingelelana.
Nesihambi siyakhululeka kakhulu endaweni
sibone ukwamukeleka uma sibingelelwa.
211
UNxumalo noNyembezi, (1966:125) nabo bavuma ingoma efanayo noNtusi:
Lapho
kuhlanganwa
endleleni
labo
abahlanganayo bathi ukwedlulana kuqala
bese bema-ke, bazothe, babingelelane,
kubuzwane impilo, nokuthi liqhanyukiswaphi
lisiwaphi njll.
Kuyinhlonipho futhi ukuthi uma uyingane uyadeda endleleni uma uhlangana
nomuntu omdala.
Ukhothame uma ukhuluma naye.
Bayafundiswa futhi
umuntu omdala akalokothwa agagulwe ngegama. Lokho kungasho enkulu
indelelo.
Kuyabonakala ukuthi inhlonipho ngezinye zezinto ezifundwa ekwaluseni.
Ngaphandle kwenhlonipho isizwe singaba umtshingo ubethwa ngubani.
4.12
Ulwazi lokunakekela imfuyo
Njengoba inkomo iwumgogodla wempilo yomuntu ongumZulu ngakho idinga
ukunakekelwa kakhulu. Akekho umnumzane ongathanda ukubona imfuyo
yakhe ishabalala noma nangandlelani kepha uthokoza kuqhilike izihlathi uma
imfuyo yakhe yanda. Umnumzane engancamela ukuthi aye koyisemkhulu
uma kukhona okungahambi kahle ezinkomeni zakhe.
Yingakho kwaze
kwavela nesaga esithi, “Indoda ifela ezinkomeni.”
ULamula, (1967:111) usichaza kanje:
Indoda ifela ezinkomeni: Futhi kufanele
ukuba umuntu afele into yakhe. Kithi,
zazaziswa kakhulu izinkomo. Ngakho-ke
kulinganiswa ngazo ngoba kungechilo
ukufela kuzo. Nezizwe zonke zazisa ukuba
impi idle izinkomo.
Ukuze imfuyo yande idinga ukunakekelwa.
Kungalesi sizathu isikhungo
sokwelusa safaka isifundo sokunakekelwa kwemfuyo ezifundweni zaso ukuze
212
abafana bakhule bekwazi okufanele bakwenze ukunakekela imfuyo futhi
bayazise.
UMsimang, (1975:41) uphawula kanje ngokunakekela imfuyo:
UZulu ubezithanda futhi ezinakekela
izinkomo.
Umuntu ongazikhathaleli
izinkomo bekuba sengathi nazo ziyambona.
Bezimala
isimanga,
zibuthukise
okwezimpukane. Nanamhlanje kusenjalo.
Abanumzane nezinsizwa bezimkhankatha
kabi umfana oxosha, agijimise izinkomo.
Bekuthiwa kasoze abanayo eyakhe inkomo.
Imfuyo eningi ayizwani namazolo yingakho okhokho bakuqikelela lokho
ukuthi imfuyo ingaphumi ekuseni kakhulu amazolo engakawohloki ngoba
hleze igule.
Izinkomo ziphuma inhlazane amazolo esewohlokile. Nalolo
lwazi abafana balwazi njengoba bezazi beluncela khona belu ekwaluseni.
Yingakho izinkomo ziphuma inhlazane ngenqophasikhathi kusuke kuyihora
lesikhombisa ekuseni.
USibisi, (2008) uphawula kanje ngenhlazane:
Uma izinkomo zidla utshani obunamazolo
zithola
umkhuhlane
ongazibulala
nokuzibulala obizwa ngokuthi isashu.
Nezimbuzi ngokunjalo ziba nezilonda
emlonyeni ezibizwa ngokuthi ingonwane,
bese kudingeka ukuthi zelashwe.
Ukukhalima izinkomo ngeminye yemisebenzi ebalulekile ekwaluseni. Lisuke
limlahlile elakubo uma umfana ethuke wehlelwa yilo mshophi ngoba uzothola
ukugconwa nokuthukwa wontanga khona lapha ekwaluseni.
Uma indaba
ithuke yaze yafika ekhaya usuke ebhekwe isambane ngoba hleze ayisuthe
induku. Abafana abatshelani uma izinkomo sezikuphunyukile. Uyaye ezwe
ngengoma yakhona yokugconana ebese efunda kwezakhe ukuthi sekubhedile.
Avuke athi galo yephuka eseyokhalima izinkomo.
213
Engezwa le nkulumo umfana uvuka azithathe, aphaphatheke esesingise
ngalapho kukhona izinkomo.
Uma ebe neshwa kwenye inkathi ufika
umnininsimu esemlindele noma nje omunye umuntu omdala.
lapho ukhwelelwa ngenduku.
sezimlindile nazo zithi
Akubuzwa
Kungenjalo uyothi ebuya izingqwele
ukumethusa ngoswazi.
Uma engabonanga
umnininsimu ngaleso sikhathi abone sekwedlule isikhathi, wayehogela
umkhondo ababele kubo kamfana.
Umfana naye wayefunda kwezakhe,
engalali ekhaya ngalelo langa, alale esibayeni noma ethombeni aze abhodle
umnininsimu noma uyise noma abanewabo.
Inhloso yalo mdlalo noma unenjenje ukuthi umfana ahlale aphonse iso lokhozi
emfuyweni ngoba kungenjalo angeke afunde.
Ingani notshani obulele
buvuswa ngomlilo.
Abafana bayafundiswa ukubona imfuyo uma ingaphilile bese befundiswa
namakhambi okuyelapha. Uma inkomo iphethwe isashu ilashwa ngeyambazi.
Uma ithuke yadla indlolothi nakhona futhi iyambazi liyasiza. Kungenjalo
iphuziswe izinsipho zotshwala.
UMsimang, (1975:41) uyakufakazela lokhu:
Okunye obekuqeda izinkomo bekungutshani
lobu obusankomfe okuthiwa indlolothi.
Bukhula bube buhle kakhulu bubeluhlaza.
Buvame phezu kwemifula.
Izinkomo
ziyabuthanda kanti ezinye ziyabazi. Leyo
ethuke ibudla ngebhadi, ayidabuli. Iqumba
isisu sibe umthwalo. Le nkomo kufuneka
iphuthunywe ngalo nayo iyambazi. Izinsipho
lezi zotshwala nazo zilusizo olukhulu uma
ingase iphuziswe zona inkomo leyo. Uma
idle indlolothi ebusika, kufuneka kucutshwe
ibhece iphuziswe lona ngalo uphondo belu.
Abafana baphinde bafundiswe ngobungozi bukahambanendlwane.
Uma
inkomo ithuke yadla lesi silokazane ikhihliza amagwebu ngokuphazima
kweso. Noma izinkomo zisazi lesi silokazane kepha kuyenzeka ngephutha
zisidle ingani lixhoshwa libhekile.
214
Noma kunjalo abafana bayafundiswa
ukuthi kungenzeka lo mshophi inkomo ayixakwe ngobisi kungenjalo ishoba
liyolala amazolo.
Ukuze izinkomo zidle, zesuthe futhi zikhuluphale abafana bayafundiswa
ngotshani obuthandwa izinkomo obunjengobabe, umnyankomo, insinde,
nembonjane.
Ngaphandle kotshani bayafundiswa ukuthi baziyeke zidle
amahlanga. Lo mkhuba ubizwa ngokuthi ziyabhuqa, noma ziyahasha noma
ziyahashaza.
Uma
izinkomo
zizoqala
ukudla
amahlanga,
ziyaye
zishunqiselwe ukuze zingaguli.
Lokhu kufakazelwa uMsimang, (1975:42):
Okunye
okusemqoka
ukuzishunqisela
izinkomo.
Zishunqiselwa uma zizoqala
ukudla amahlanga.
Lokhu kusafana
nokweshwama uma amaZulu ezoqala ukudla
okusha.
Izinkomo zona zishunqiselwa
ngamakhambi
aziwa
yizinyanga
(ngisazoxoxa ngawo).
Kufike kubaswe
ikloba lomlilo esangweni ngesikhathi
sasekuseni bese zikhishwa izinkomo ukuze
zeqe
kulo
mshunqiso
zonke.
Ziyashunqiselwa futhi lapho kufuneka ukuba
zingalalelwa.
Nakukho lokhu kulandwa
inyanga yezinkomo ezofike izishunqisele
ngenyamazane okuthiwa igogo. Izinkomo
ezishunqiselwayo
ziyabukeka,
zinone,
nemibala yazo ichache kahle.
Ngenkathi zidla amahlanga kuyenzeka zithole nombila osale ngephutha
ngenkathi kuvunwa, kwenye inkathi kube yilowo otshingiwe onezibungu.
Okubalulekile ukuthi amahlanga anomsoco.
Okunye okuqikelelwa abafana ukuthi uma izinkomo sezibuya ekhaphelweni,
baziklabise
ngaphambi
kokuthi
amabombo
ziwabhekise
emakhaya.
Bafundiswa ukuthi bazikhothise emingceleni yamasimu angakubo lapho
kumila khona utshani obuhle obumnyama njengobabe, intunga noqunga.
Ngaso leso sikhathi kufanele bakhumbule ukuthi izinkomo lezi zilwane
kungenzeka zidle ukudla emasimini uma zingaqashelwe.
215
Uma isimo sezulu singesihle kahle njengokuduma nemibani noma isichotho,
abafana bayafundiswa ukuthi imfuyo basheshe bayiphendule amakhanda
ngoba lokho kubeka bona kanye nemfuyo engozini.
UJobe, (2008) uphawula kanje ngalokhu:
Uma izulu lelelesa noma kunesangquma
kuyisu elihle ukuthi abafana basheshe babone
ebeze ngayo.
Okuhle ngalokho ukuthi
abafana basitolika kusekude isimo sezulu
ngakho imvamisa libathola ngendlela noma
sebesemakhaya.
Okunye abafundiswa khona ukuqikelela ukuthi imfuyo ingadliwa amakhaza.
Bekuthi uma sekungena ubusika kuqikelele ukuthi umquba ungakhishwa
esibayeni, kunodaka, izinkomo bezisengelwa ngaphandle kwesibaya.
Lokhu kufakazelwa uMasondo, (1940:9):
Uma izulu lina izinkomo zisengelwa
enkundleni ngaphandle kwesibaya lapho
lungekho khona udaka oluningi.
Uma imfuyo inganakekelwa ingashabalala ngokushesha. Ulwazi abafana
abaluthola ekwaluseni luyikhambi lokulapha ukuthi imfuyo ihlale iphephile
ngazo
zonke
izindlela.
Abafana
baba
ochwepheshe
bokwelapha,
oSonhlalakahle bezilwane, abaQaguli besimo sezulu kanye nochwepheshe
ekwazini lonke uhlobo lwezilwane, izinyoka kanye nezihlahla.
U-Odoli, (1999:28) naye ushayelela isipikili:
The herding of cattle provides unique
experience and training in responsibility,
accountability, leadership and prowess.
These attributes are achieved through training
by senior boys and through accounting and
carrying out instructions from the cattle
owners, the community, iNkosi and parents.
216
4.13
Isiphetho
Ivele ngokusobala ingqikithi yemfundo etholakala ekwaluseni kulesi sahluko.
Abafana bafunda bagogode ngemibala yezinkomo, bafunde ukuqagula isimo
seZulu ngokungananazi.
Bafunda ukwazi isikhathi ngokulandela ilanga
ngokwazi kabanzi ngezinhlobonhlobo zezinkanyezi.
Izinhlobonhlobo
zemithi, izilwane, izinyoni, izinyoka nakho bakuthola ngokugcwele kuso lesi
sikhungo ukuze umfana engakhuli abe umgodi unganukwa `nja, uvuka avale,
isishimane soqobo usizwa yiso lesi sikhungo ukufunda kabanzi ngolwazi
lokweshela. Okukhulu kunakho konke ufunda ulwazi lokunakekela imfuyo
namakhumbi akuyisiza uma ingaphathekile kahle.
217
ISAHLUKO SESIHLANU
5.0
IMIDLALO ETHOLAKALA EKWALUSENI
5.1
Isingeniso
Abafana bachitha ingxenye enkulu yesikhathi sabo bekude nekhaya
besekwaluseni. Baphuma ekuseni baze babuye ngenkathi lapho seliyozilahla
kunina. Ngenxa yalesi simo abafana baphoqelekile ukuthi baveze khambi
limbe lokuchitha isizungu; yingakho sebesungula imidlalo enhlobonhlobo.
Kufanele kuqashelwe nokho ukuthi le midlalo akuyona nje eyokunandisa
noma eyokuchitha isikhathi kodwa imidlalo ephusile, efundisa umfana
amakhono athize mhlawumbe ngokomzimba noma ngokwengqondo. Akekho
umfana ofisa ukuthi akhule abe yisimukanandwendwe, imfecemfece,
imfeketho uqobo lwayo. Wonke umfana ufisa ukuthi akhule abambe iqhaza
elibonakalayo emphakathini, esizweni nasezweni jikelele.
UBhengu, (1965:02) ukuveza kahle lokhu lapho uMthethwa eninga, ebona
abafana abadala bephila kamnandi kanje:
Ngakhula nginesifiso sokuba nami ngize
ngibe yinto ethile ezweni.
Ingani
ngangibezwa
ontanga
uma
selusile
emagangeni benokondisa abafo abathile,
kumbe abanewabo bebasho ngobugqi babo,
nangobunsizwa! Kanti nakhona ekhaya
odadewethu ngangibezwa uma bezivacela
ezabo
elawini,
bengangixwayile.
Kwakubakhona
izinsizwa
ababezibiza
ngokuthi izinsizwana, uboya besaka, kumbe
umkhunkutheka ithanga lasebusika –
izinsizwana-mbuzana.
Miningana imidlalo abafana abazithokozisa ngayo ekwaluseni.
Kukhona
imidlalo yokubumba, ukudla iphaphu, ukungcweka, ukuqwagela, ukubhukuda,
iqanda lenjelwane, ukweqhatha izinkunzi, ukuzingela, ukucupha izinyoni
kanye neminye.
218
Umfo kaMaphumulo, (1993:106) naye ushayela isipikili kulokho lapho ethi:
Nakhona futhi ebusika abafana babezelusela
izinkomo bazikhiphele emahlathini amnyama
ayisinindolo.
Miningi imikhuba emihle
eyabe
yenziwa
ngabafana
entabeni.
Babeqembuleka amadlanzana.
Babodwa
ababekhonze ukusinga izinyosi, abanye
babecupha
izinyoni
ngemigoga
nangemiwowane kanti-ke abanye futhi
onkabi laba babengamaphisi. UMzilikazi
yena wabephakathi kwaleli qembu elabe
seliqalile ukuzingela izinyamazane lihlome
ngezihlangu namaklwa.
Lokhu kuphindwe kwesekelwe uMthembu, (1999:70):
Lapho esengumfanyana uSigameko elusa
amathole,
wafunda
izinto
eziningi.
Wayejwayele
ukweluka
nabafanyana
ababengontanga yakhe beluse amathole.
Umdlalo
wabo
omkhulu
kwakungukungcweka, nokuciba insema,
nokubhukuda esizibeni. Konke lokhu
babekufundiswa umfanyana owayeseqinile
phakathi kwabo uNhlangwini.
Kwakuye
kuze kweduka amathole ehlathini nxa
sebeqalise le midlalo yabo. USigameko
wayethanda kakhulu ukuqhatha amathole
ekwaluseni, awabonge aze abhuquze phansi
lapho esewabukela ephonsana.
Kulokhu kucaphuna kumele kucaciswe ukuthi izinyoni ngeke zicushwe
ngomwowane. Yizilwane ezinkulu ezicupheka kalula ngomwowane.
Yikho ezibongweni zeNkosi uShaka kuNyembezi, (1983:21) kuthiwa:
Ozulu lizayo, khwezan‟ abantwana.
Ngabadala bodw‟ abazozibalekela.
UDunjwa yedwa limkhandanisile.
Oye wakh‟ amanxiw‟ oThukela,
Lapha kucushw‟ isilo ngomwowane.
219
Kunokubikezela ukufa kweNkosi uShaka ngenxa yesife kumbe umwowane
owawucushwe abaNtwana oMkabayi, uMhlangana noDingane.
5.2
Ukubumba
UNyembezi, (1992:45) uluchaza kanje ubumba:
Uhlobo lwenhlabathi ethambile evuma
ukuguquguqulwa isimo. Kubuye kuthiwe
udongo noma udongwe.
Ubumba
lolu
lutholakala
ezindaweni
ezithanda
ukuba
namanzi
njengasexhaphozini osebeni lomfula. Abafana bayalutapa besebenzisa izinti
uma indawo iqinile kodwa uma indawo ithambile bayalutapa ngezandla.
Isilinganiso salo siya ngokuthi bafuna ukubumba ini.
Ziningi izinto
ezibunjwayo kusukela ezilwaneni ezinhlobonhlobo, imifanekiso yabantu,
imizi, izingqoko, izinyoni, izinkamba nokunye okuningi. Inhloso yalo mdlalo
ukufundisana amakhono omsebenzi wezandla. Ngenkathi kubunjwa yilowo
nalowo mfana uyaqikelela ukuthi into ayibumbayo iveze ubuchwepheshe
obusezingeni eliphezulu ngoba uma kungenjalo, uba yinhlekisa kontanga.
Ngaphambi kokuba umfana aqale ukubumba uyaqikelela ukuthi udongwe
lwakhe lumanzi ngokufanele.
Lokhu ukwenzela ukuthi umsebenzi wakhe
ungaqhekeki ube nemifantu uma sewomile. Uma udongwe noma ubumba
luqinile, baluconsisela ngamanzi bese beyaluxova ngezandla luze luthambe
ukuze bakwazi ukubumba kahle lusathambile.
luseva.
Ulwenza noma yini uma
Isaga esithi: Lubunjwa luseva sisuselwa kulo uludongwe noma
ulubumba. Manje abantu sebesisho ngendlela engesiyo uma bethi: Libunjwa
liseva. Isivumelwano sikamenziwa ngu- -lu-, akusiyena u- -li- ngoba
umenziwa yibizo uludongwe noma ulubumba.
Lesi saga sichaza khona
ukuthi into ilungiswa isenokulungiseka njengomfana eqeqeshwa ekwaluseni.
Uma selulungile, umfana usengaqala abumbe isimo saleyo nto afuna
ukuyibumba.
Uma okubunjwayo sekuphelile, kuyahlotshiswa ngomcako
noma ngamalahle. Abanye uma kungumuntu noma isilwane, bafaka imbewu
yomsinsi ebusweni imele amehlo. Le misebenzi ishiywa khona ehlane ukuthi
220
yome futhi kuyaziwa kamhlophe ukuthi akekho ongayilokotha ayithathe
ngozwane uma kwenzekile. Kokunye iyagqitshwa ngobunono bekati ukuze
ingafi.
Uma imisebenzi seyomile ngokufanele, kuyaqhoshelwana ngayo, kuthi emihle
kwenye inkathi bahambe nayo beyokhombisa abazali. Abazali abalokothi
bayigxeke, hleze abafana betheneke amandla.
5.2.1 Ukubumba izinkomo nokuziqhatha
Omunye umdlalo okhonzwe abafana yilowo wokubumba izinkomo ngenhloso
yokuziqhatha.
Babumba
izinkunzi,
izinkabi,
izinkomazi
kanye
namankonyane. Umsebenzi obunjiwe wethiwa igama elithile nezinkomo nazo
azisali. Abafana bakhonze kakhulu ukubumba izinkunzi ngoba uma sezomile
bayaziqhatha.
ULanga, (1997:9) ubeka kanje ngalokhu:
Zibunjwa maqedane zethiwe amagama kanye
nezihasho. Kuba amagama abazisusela wona
ekhanda noma kuthathelwe emagameni
ezinkomo eziphilayo,
imvamisa lezo
abazikhonze kakhulu.
Zibe sezibekwa
zinikwe ithuba lokoma ziqine. Zithi zingoma
bese bedlala ukuziqhatha lezo eziyizinkunzi.
Akekho-ke umfana ofuna ukuthi eyakhe inkunzi igobe uphondo. Ngakho
yilowo nalowo uyaqikelela ukuthi iqinile futhi yome ngendlela egculisayo.
Ngenxa yelukuluku nempokophelo yokunqoba, abanye abafana baze benze
ubuqili, bafake izinti ezincane eziqinile phakathi ezimpondweni ngenkathi
bebumba ukuze ziqine. Uma isiqalile impi-mbumbulu, abafana bazibamba
maphakathi nesithupha kanye nomunwe wokukhomba. Abazinkamfuli nje
ngesandla ngoba ngeke bakwazi ukuphonsa kahle.
uyayitshekisa inkunzi ize ngophondo olulodwa.
Uyode eshintshashintsha
indlela yokuma elandela indlela agadla ngayo uzakwabo.
221
Uma esephonsa
UNene, (2003) ubeka kanje ngalokhu:
Ukunqoba kwenkunzi yakho kusezandleni
zakho. Uma uhlulwe ukuphonsa ngesivinini
nangobuchule, inkunzi yakho iyophelela
ezandleni.
Ziyoshukana-ke izinkunzi kuhlephuke izimpondo, kungami lapho nekhanda
kwenye inkathi likhumzeke lize liphele. Ngenkathi bezilwisa bayayihasha,
bezibongela ngempela. Uma isimo sesinjalo, sekuchaza khona ukuthi leyo
ehlephuke izimpondo yehluliwe. Nesaga esithi: “Isigobe uphondo” savela
kanjalo, kubukwa ukugoba kophondo uma izinkunzi zilwa ngempela. Noma
kungemnandi ukwehlulwa kodwa kufanele ohluliwe akwemukele ngomoya
woxolo, kungabe sekudaleka inzondo yafuthi.
Abanye abafana abafuni
ukuzivuma izinduku, aze afise ukuziphindisela yena mathupha.
Abagcini ngokuziqhatha izinkomo abafana kuphela, babuye badlale umdlalo
wokuzibophela. Lapha bakha izihlibi ngezinti ezithambile noma ngomhlanga.
Kulo mdlalo ikhono lokwenza isihlibi libhekwa ngeso elibanzi.
ULanga, (1997:9) uyakweseka lokhu:
Abadlali nje ukuziqhatha izinkomo zabo
abazibumbile
kodwa
babuye
badlale
nokuzibophela lezo eziyizinkabi zidonse
izihlibhi. Izihlibhi lezi bazakha ngezinhlanga
ezisathambile, noma imihlanga nezinti.
Kwesinye isikhathi badlale ukuthi zilime.
Konke lokhu bakwenza nje badamane
bephonsa iso emfuyweni abayelusile.
Lo ngumdlalo ophonsa itshe esivivaneni ekukhuleni komfana emsebenzini
wezandla
ngoba
ufundisa
umfana
ngobuchwepheshe nangobuchule.
222
ukwenza
umsebenzi
wezandla
5.3
Ukweqhatha izinkunzi
Omunye wemidlalo owenziwa abafana ekwaluseni yilowo wokweqhatha
izinkunzi. Izinkunzi ezinye zigcina seziwujwayele lo mkhuba. Kuthi nje
zingabongelwa ngabafana, uzibone seziqhwisha, kwenye inkathi zihlabe
usentu.
UNyembezi noNxumalo, (1996:31) bayakweseka lokhu:
Ezinye izinkunzi zize ziwufunde lo mkhuba
kangangokuthi bathi abafana bangayibongela
nje iqhwishe, kube sengathi kunyakaza
ithuku ekhanda.
UKhumalo, (1993:87) ubeka kanje ngalokhu:
Inkunzi ibongwa ngokuhlabana kwayo
kwezinye izinkunzi endaweni. Ikakhulukazi
yileyo naleyo nkunzi inezibongo zayo
njengoba
iqanjwa
ngumniniyo
noma
ngabelusi bayo ukuba bayikhuthaze, bayicije
ngazo uma isibhekene nezinye. Kokunye
inkunzi ibongwa ngombala wayo, ngohlobo
lwayo
endaweni,
ngomphoso
wayo,
amangwevu ayo phela. Inkunzi izakhela
ugazi ngokungenhla kodwa ijika ibe
undabuzekwayo uma isikhonya endaweni,
bese kuthiwa ngumajulukuqa, umahlab‟
ayihlangani.
Kubalulekile futhi ukwazi
ukuthi uma inkunzi ibulale enye zilwa,
isixhanti saleyo efile sidliwa ngumnikazi
waleyo
eyibulele
ngokumhlabanela.
Kuyinqubo
yakithi
kwaZulu
lokhu
ukuklomelisa
lolo
vava
lwenkunzi
ngobunkunzi bayo nokuyivimba ingabi
nequnga.
UMaphumulo noThwala, (1989:31) babeka lezi zibongo ezilandelayo:
USigubudu sinengwenya,
Ubafazi baseNtindi,
Nibabi ngokufak‟ izinethi.
Ngoba ukuba niyakhehla,
223
Ngabe ngiyalithola iqatha.
Ziningana
izindlela
Eyejwayelekile
kakhulu
ezisetshenziswa
yileyo
abafana
yokuyithela
ukucija
ngezibonkolo
izinkunzi.
elundeni.
Izibonkolo izilokazane ezincane ezihlala esidulini, okuthi uma zike zakuluma,
uzwe sengathi uphambana ikhanda, inhliziyo ibe ncane. Ngokunjalo nenkunzi
ithi ingezwa lobo buhlungu ibe nolaka, kuthi uma ibhekene nenye, ibe
nomfutho, ilwele ukufa nokuphila.
UNyembezi noNxumalo, (1966:31) bayakweseka lokhu kanje:
Uma abafana befuna ukuyicija ngempela
inkunzi ukuze ivukwe ulaka olukhulu, bamba
isiduli bakhiphe izibonkolo bazithele elunda.
Lo mkhutshana wokucija inkunzi ngokuyithela ngezibonkolo uphinde usekwe
uMsimang, (1975:42):
Bazama ngayo yonke imizamo ukuba inkunzi
yakubo yehlule zonke ezinye zesigodi leso.
Kuthi
ekweluseni
bafune
isidleke
sezibonkolo emithini, bathi bangasithola
basithathe basilahlele elunda lenkunzi.
Zizoyiluma-ke izibonkolo kanti seziyayicija
ukuba ibe nolaka olungayiwa. Kokunye
bayisa endaweni eneziduli lapho izofike
ihlabe khona uhlentu, izimpondo zingacijeki
kube zinungu.
Okunye okulola inkunzi
kuyenze yale ukhasha ukuyicija izimpondo,
uziphendule ngembazo zibheke emuva.
Lokhu okuphemulile usuzokugcina emsamo
endlini engenhla.
Ngiyihulule imfibinga
enye inkunzi ingadlela ogageni.
UBhengu, (2003) naye ushayelela isipikili kulokho:
Usuke ungakaloli inkunzi yakho uma
ungakayitheli ngezibonkolo.
Uma ufuna
ukuthi inkunzi yakho ibe “incushe” ungesabi
ukuyithela ngezibonkolo. Uma wenze njalo
inkunzi iba wuhlangahlanga ingafuni lutho
phambi kwayo.
224
UZulu, (1996:12) naye ushayelela isipikili kulo mbono:
Okungabafana kubuye kuluqhubele phambili
ulaka enkunzini ngokuyithela ngezibonkolo.
Lapho kuye kuthi ayihlanye. Kufanele ngoba
ziyayintinyela phela izibonkolo. Iyingozi
leyonto, ngoba ngeke ibayeke labo abayithele
ngezibonkolo. Bayafana nabantu abazigwaze
ngowabo. Noma inkunzi inolaka kangako,
nayo iyathoba nje, ibahloniphe abantu.
Enye indlela ekhonzwe ngabafana yokucija izinkunzi yileyo yokuzivava.
Ukuvava ukulola izimpondo zenkunzi zicije. Nakho ukuvava njengeminye
imisebenzi kudingeka ubuchwepheshe ngoba uma kungenjalo, izimpondo
zingasala phansi nenkunzi yophe ize ife.
Izinkunzi bazivava ngocelemba
noma ngommese obukhali benze amabazela bese beyawaxhoza amabazela
ngawo ucelemba noma basebenzise isihlabo ukuze zisuleke kahle izimpondo,
zicije ngendlela afuna ngayo umfana. Kufanele kuqapheleke ukuthi ngenkathi
beyivava inkunzi kungaze kufike ehlezeni okuwumongo wophondo.
UNgcolosi, (2003) ubeka kanje ngokuvava:
Kuyingozi kakhulu ukuvava inkunzi kuze
kuvele ihleza ngoba uma inkunzi isihlaba
usentu izimpondo ziyaphuka.
Uma isivaviwe, abafana bagcoba izimpondo ngamafutha ukuze izimpondo
ziqine, zephuze ukuphuka.
Ngenxa yokufuna udumo, abanye baze basebenzise imithi emibi ukusiza
izinkunzi zakubo ukuba zinqobe.
Bayigcaba ngamafutha ezinyamazane
eziyingozi njengobhejane, izingwe, izinyathi namabhubesi imbala nezinye.
Abanye ngaphandle kokuyigcaba, bayigcoba ngawo amafutha alezi zilwane
ebusweni ukuze kuthi leyo elwa nayo ibone umfanekiso waleso silwane ebese
ingenwa amanzi emadolweni igcine ngokujokola. Lo mkhuba awuthakaselwa
kwelikaMthaniya ngoba ufaniswa ngqo nokuba umkhunkuli.
225
Lo mdlalo wokweqhatha izinkunzi kuyenzeka ugcine ngokuthi enye ife
kodwa akekho obekwa icala ngalokho ngoba kusuke kudlalwa. Uma isifile
inkunzi, ofelwe ukhipha isixhanti asise kumnikazi wenkunzi enqobile,
okuwuphawu lokuthi uyazivuma izinduku futhi akubanjelwene magqubu
ngoba bekudlalwa.
Lokhu kufakazelwa uKhumalo, (1993:87):
Inkunzi izakhela ugazi ngokungenhla kodwa
ijika ibe undabuzekwayo uma isikhonya
endaweni, bese kuthiwa ngumajulukuqa,
umahlab‟ ayihlangani. Kubalulekile futhi
ukwazi ukuthi uma inkunzi ibulale enye
zilwa, isixhanti saleyo efile sidliwa
ngumnikazi
waleyo
eyibulele
ngokumhlabanela.
Kuyinqubo
yakithi
kwaZulu lokhu ukuklomelisa lolo vava
lwenkunzi ngobunkunzi bayo nokuyivimba
ingabi nequnga.
UDonda, (1997:11) ushaya umgqigqo ofanayo lapho ethi:
Kuke kubekhona nokho ukulwa kwezinkunzi
ziqhathwa
ngabanumzane.
Uma
ifa
eyomunye kuyothi lowo ofelwe yinkunzi
anikeze umnikazi wenkunzi enqobile
isixhanti. Alibi bikho-ke icala uma ziqhathwe
ngabadala.
UNyembezi noNxumalo, (1966:51) basichaza kanje isixhanti:
Isixhanti sikanye nelunda, sehlukana
nenhloko. Inhloko inqanyulwa lapho kuphela
khona intamo.
Duze nje-ke lesi sitho
esisalayo yisixhanti. Sidliwa ngabanumzane
besidlela endlini.
Kunenkolelo yokuthi inyama yenkunzi efe ngale ndlela ayilokothwa yosiwe
ngoba lokho kungadala umkhokha wokuthi nenkunzi eyolama leyo
ngokukhonya nayo iyohamba kanjalo.
226
Lokhu kufakazelwa uLanga, (1997:21):
Inyama yaleyo nkunzi efile ayilokothi yosiwe
ngoba funa iphinde sona leso nakuleyo
nkunzi eyobekwa.
UBhengu, (2003) uphawula kanje ngokungosiwa kwale nyama:
Inyama eyosiwe kahle iyaye ivuze igazi futhi
ayivuthiswa kahle njengephekiwe. Ngaleso
sizathu kulula ukuthi umuntu adle umuthi
bukhoma ngoba ezinye zisuke zicijwe ngawo
umuthi. Ophekiwe umuthi uyavuthwa nawo
uphelelwe ngamandla.
Kuyenzeka ukuthi nabafana bagcine nabo sebelwa. Lokhu kungadalwa ukuthi
lowo onkunzi yakhe eyehluliwe agxajelwe ikhanda ezwa iminjunju ebuhlungu
yokwehlulwa ebese elibeka ngembaba elokuthi noma inkunzi yakhe yehluliwe
kodwa yena ngeke wathintwa muntu.
Lokhu kufakazelwa uDonda, (1997:11):
Ukuba abantu baqhathwe yizinkomo yinto
esuka kude kunomuntu wakwaZulu. Uma
kuqhathwa izinkunzi bese enye yehlula enye
kuye kuzwakala umfana oluse inkunzi
eyehluliweyo esephimisa amanga empi uma
ethi: “Inkunzi yakithi yehluliwe kepha mina
angikehlulwa.” Usefisa impi-ke njalo akukho
okunye.
Sekungashaywana-ke njalo.
Isingaze ingenwe nangabadala imbala.
Kwenye inkathi acasulwe ukugconwa abanye abafana ngokwehlulwa
kwenkunzi yakubo. Noma kunjalo abafana bayafundiswa ukuyidlulisa leyo
ngxabano.
Kuningana okuhlonyulwa abafana ngalo mdlalo. Kodwa okukhulu kunakho
konke ukufunda ikhono lokuqamba izibongo ebonela kontanga naye aze
afikelwe ugqozi lokuqamba ezakhe esemncane.
Eseziqambile izibongo
uphinde afunde ikhono lobumbongi ngenkathi egqugquzela inkunzi yakubo
227
ilwa ngoba uma imbongi iyibhimbi, inkunzi ayilutholi ugqozi.
Abafana
baphinde bafunde nokubaluleka kwenkunzi, bayazise, bayazise ukuthi iyona
eyinzalankomo. Bayafunda futhi ukwamukela izimo ezingaphezu kwamandla
abo njengokwehlulwa, bafunde nokuxola.
Bafunda
nezindlela zokucija
izinkunzi ezinhlobonhlobo njengokuyithela ngezibonkolo, ukuyivava nakho
ukuyibongela.
5.4
Ukudla iphaphu
Ukudla iphaphu ngomunye wemidlalo ekhonzwe kakhulu ngabafana
abaselusayo kwelikaMthaniya. Kusuke kungemcimbi walutho uma abafana
bengazange baludle ubhedu, okuwuphawu lokubusiseka komcimbi.
kuhlatshiwe, uSokhaya
Uma
ukhipha iphaphu elihambisana nenhliziyo nalo
ubhedu.
UNyembezi, (1992:24) uluchaza kanje ubhedu:
Inyama yenhliziyo ekanye nephaphu edliwa
yingqwele.
UDonda, (1997:6) ukuchaza kanje ukubaluleka kobhedu:
Abafana bayinhliziyo yesizwe.
Yibo
abafutha igazi eliyimpilo kuso sonke isizwe.
Kusenhliziyweni lapho kusikwa khona
ubhedu oluveza amaqhawe amasha ayoba
yizihlabani zesizwe ngomuso.
Igazi
lobuhlabani lishweza nomzimba wonke.
Amaphaphu yiwo ahlambulula igazi.
Ngakho
izinsizwa
ezisencane
ziba
ngamaphaphu nenhliziyo yesizwe. Ingobo
yiyo ekala ushukela oya kuzo zonke
izingxenye zomzimba. Uma kuke konakala
ingobo lowo muntu uguliswa yisifo
sikashukela afe.
Uzothi engalikhipha izwi uSokhaya kulowo owengamele ukuthi anike abafana
iphaphu labo, ubone ngomshungu wabafana sebexhake ezabo, bekhukhusa
beyophuma ngesango, beholwa ingqwele isiliphethe. Iphaphu leli alidlelwa
228
ngaphakathi ekhaya kodwa ngaphandle lapho kungezukuphazamisa muntu
ikakhulukazi abesifazane.
Bathi bangafika enkundleni leyo abayikhethile
abafana, kube wubutatata, yilowo enza umsebenzi othile.
UMsimang, (1975:169) ubeka kanje ngalokhu:
Banele bafike enkundleni yabo yokudlela
iphaphu abafana kube uchithi-saka lowo
nalowo enza umsebenzi othile. Uyedwa
ohlwaya izinkuni,omunye uza nezibi
zokuphemba, omunye ubenga inyama,
omunye wosa umbengo.
Lizokosiwa iphaphu, inhliziyo nobhedu.
Ubhedu lona luyosiwa luze
luchochombale, kuthi uma ulubuka kuconse amathe. Abanye bagcina ngakho
ukuconsa amathe ngoba ababe besalunuka uma sekuqhathwa ngoba ludliwa
ozethembayo.
Emveni kokudla eyokuqala kusuka uthuli lwezichwe sekuqhathwa abafana
kuqale ngayo inkwebane kuze kufike kwabadala.
Inkwebane yona idla
iphaphu (ibhakubha) elingemnandi njengobhedu, kuthi lowo owehluliwe
elakhe balicwilise emanzini.
Lokho kubanika umdlandla wokuthi yilowo
nalowo alangazelele ukunqoba. Umgidi-ke uvalwa ngokuchonywa kobhedu
lona oludliwa ingqwele.
UNyembezi noNxumalo, (1966:28) bafakazela lokhu ngokuthi:
Ubhedu ludliwa yingqwele.
Yilona
olulwelwa du. Kuthi ingqwele eyesatshiwe
lapho ifuna ezokulwa naye noma ehlule
omunye obelwa nayo, iludle. Engabe kuliwe
kakhulu njalo kuphophothwana amakhanda,
izingqwele zingabe zisalunuka nobhedu lolo
selubhuquzeke emhlabathini, bese luze
lucoshwe ngabafana nje.
Luzothi lungachonywa othini, abafana babhekane emehlweni ukuthi wubani
ozozidela amathambo, aqunge ayoludla uma kodwa ezethemba.
229
ULamula, (1963:23) uyaweseka lo mbono:
Nabafana baphume-ke nephaphu, bayolidlela
entabeni
lapho
bezohlangana
khona
nabajwayelene nabo, balidle nabo bajabuleke kakhulu, bagiye bagiye kube nje! Inhloko
yenhliziyo, lena ecijileyo, ithiwa wubhedu.
Yona-ke ibidliwa ngabafana abakhulile
impela abathiwa yizingqwele.
Uma
isivuthiwe,
bekuphuma
ingqwele
iyichwaneke othini, iyihlome laphaya,
ibisima-ke, ithi “Kaphume phela onenkani
yokuyidla, asidle!” Isho njalo ingqwele
ihlomile, ilungele ukulwa. Uma kungaphumi
muntu, iyidle yodwa ikhulume amazwi
okuthuka akhombisa ukuthi bayesaba,
bangamagwala: kodwa uma kukhona ezinye
izingqwele, kuphunyelwane, kuliwe, kophe
amakhanda kube nje! Mhlawumbe nobhedu
lolo, lungabe lusadliwa, lucoshwe ngabafana
abancane seluyinhlabathi nje!
UMsimang, (1975:169) ubeka kanje ngalokhu:
Izonele idliwe eyokuqala bese beqala
ukweqhatha abafana.
Kuqalwa ngayo
inkwebane. Koze kugcinwe ngezingqwele.
Kukhona
inyama
enetebhe,
esikwa
enhliziyweni yosiwe ngokuthothonjaliswa
ebizwa ngokuthi ubhedu. Luzonele luvuthwe
bese luchonywa othini ukuthi ingqwele
ezizwayo iluthathe iludle. Lungachonywa
ubhedu abafana bonke babukana eziqwini
zamehlo kuyilowo ebheke ukuthi kazi
luzodliwa ngubani. Nokho azidele umfana
wakwabo. Uma bebaningi kakhulu anxuse
untanga yakhe amethembayo athi abaludle
naye. Bazonele balufake nje emlonyeni
ibathelekele inkumbula yonke yabafana.
Kuzoshaywana kudeliswane lapho. Kube
mnandi kudele.
Kuyenzeka laba abadle ubhedu bayinqobe noma ibanqobe impi.
Lokho
kukhombisa bona ubungqwele. Sekwaba igama nje ukuthi ubhedu luyadliwa
ngoba imvamisa ludliwa umhlabathi ngoba isikhathi esiningi izingqwele
azilitholi ithuba lokuludla ngoba zisuke sezizinetha.
230
UDonda, (1997:10) ubeka kanje ngobhedu:
Ingqwele iyona ezibalula ngokudla ubhedu.
Yakha
uphahla
lwenkawu
uma
isibunganyelwe yiviyo labafana liyishaya
ngezinduku. Uyahlanganyelwa phela lowo
odla ubhedu. Inele iluhlwithe nje ilufake
emlonyeni ishe inkokhokho, kuthunqe
uthunqane.
Kukhale
isimbombombo
nobubhonqubhonqu. Onesibindi uvika agadle
aze alugwinye. Omunye uyaluphimisa uma
ezwa ukuthi izinduku ziyashisa. Akukhona
neze ukuba yisidlakudla ukudla ubhedu.
Akuyikho futhi ukuhlukumeza nokuhlolisa
noma ukugubhisa ukucwilisela abantu
ibhakubha emanzini. Kusuke kushunyayelwa
ukuthi umuntu ofuna isikhundla, umnotho
nenala kufuneka akusebenzele lokho. Bonke
abantu
abakhulu
namhlanje
bedlula
ekuhluphekeni
nasebunzimeni
okumbandakanya nokuqabulana nokufa.
NgesiZulu sithi uma into ihamba phambili ngobuhle noma ngokwenza,
kuthiwe: “Idla ubhedu.”
Lesi saga saqhamuka ngalo mdlalo nale nyama
eyigugu lezingqwele.
Bazothi bangawuqeda abafana umdlalo babuyele ekhaya sebehaya izaga,
beholwa igosa lilandelwa izingqwele namashoshozela.
Bahamba nje
bayangqabashiya, bahambe bephundla izihlahla babuye badindane bodwa.
Bazothi bengafika esibayeni, izinsizwa sezibalindele. Kuzosuka eyodwa
engakabi mnkantshubomvu, igadle iphelele ebafaneni.
Kuyojijimezwana
nabafana bengazibekile phansi kuyoze kukhuze abadala ukuthi insizwa
ayiyeke abakhapheyana.
Emva kwalokho sebezongena endaweni yabo
esibayeni, enhla nezinsizwa lapho bezofika banikwe idevu nobubende bese
sebehlisa ngotshwala.
Abanikwa umhluzi ngoba bangadala umonakalo,
sebebamba izingane zamantombazane, okuyicala elibomvu.
Lo mdlalo uyisikhali esikhulu soqeqesho lwenhlonipho ngoba abafana
bafunda ukuhlonipha izingqwele.
ukwazana
bodwa…
Ngisho
Kuyedlula lapha.
sebengamabhungu
231
Bafunda ngisho
noma
izinsizwa
nabamnumzane bayazisana ngoba bayazana uma bebhekene udede ngenswani
hhayi ukugijimela ezikhalini nenduku yamagwala. Bafunda ukuthi insizwa
icelwa udede, kuvovwane inkani.
Lo mbono ufakazelwa uDonda, (1997:9):
Kusuke kwelusiwe lapho abafana befunda
khona imikhuba ebalulekile yesizwe.
Kufundwa ukuhlonipha izingqwele. Zike
zibathume ukuyoqwagela bangathi vu, futhi
bangasho emakhaya.
Le
nhlonipho
ukhula
nayo
ize
yenabele
nasemphakathini
Uyikhombisa ngokungakhathali inhlonipho kwabadala.
abafana ukuthi bahlale belangazelela udumo lobuqhawe.
UKhumalo, (1993:79) uyakweseka lokhu:
Kucaca
kakhulu
ukuthi
ubuqhawe,
ubungcweti,
inhlonipho
ibonakala
kwasebuncaneni
babafana.
Yingakho
ungezwa abadala sebeyikha eyasekutheni,
ubezwe sebethi, “Inkunzi isematholeni.”
Kusuke kukhona osekubahlabe umxhwele
ngezenzo zalowo mfana, kungabe ubuqhawe
uma ebhekene nabanye, amangwevu, ukusina
nokugiya.
Isizwe sikufaka ebafaneni kwasebuncaneni
ukwazisa ukubonga uma umuntu ekwenzele
okukhulu uma ekubusisile, ngotshwala noma
ngenyama. Lokhu kubonga kukhonjiswa
ngokugiya kusuke umquba okanye uthuli
uma iphaphu belidlele edlelweni.
UNene, (2003) ubeka kanje ngokudla iphaphu:
Uqeqesho olutholakala
oluthola ngokungcweka
kukhona
isicoco
kuyamhlaza umfana
elicwiliswe emanzini.
lapha lwedlula lolo
ngoba lapha kusuke
esibekiwe.
Futhi
ukudla ibhakubha
232
imbala.
Bayakhuthazeka
5.5
Ukungcweka
Ukungcweka kuyindlela yokuqeqesha abafana izindlela zokulwa nokuzivikela.
Bafundiswa nokuphonsa.
Lokhu kufakazelwa uMthembu, (1997:10):
Kwathi lapho ngiphumela ezibukweni
lakwaSitho, nampaya abafana belusile
ngaphesheya, bayangcweka.
Baphethwe
igodlana lakhona lomfana selibaqedile,
aliviki liyagoqangana, lithi lisuka libe libeka
enyameni.
Okufanele kuqashelwe lapha ukuthi inhloso akukhona ukulwa ngoba basuke
bengaqhathiwe abafana kodwa bonke basuke belwa ngomoya omuhle
wokufundisana
elandelwayo
amakhono.
Ngenxa
njengokuthi
yale
akulokothwa
nhloso
kunenqubomgomo
kushaywane
emaqupheni,
akugwazwana ngezimboko. Uma omunye ethuke wawelwa induku, uyalindwa
ayicoshe kanti ukuba baqhathiwe, ngabe ubhekwe isambane lowo emuwele
ngoba zingamnetha zimnethile.
UMsimang, (1975:167) uyakweseka lokhu:
Ukungcweka
ngumdlalo
omuhle
wokufundisana induku. Wehlukene kakhulu
nokuqhathwa. Uma niqhathwa nisuke
nixatshanisa nilwela ukufa nokuphila ngoba
oxoshiwe uzokwenza intando yalowo
omxoshile. Uma ningcweka akunjalo.
Anilweli ukudelisana kuphela nifundisana
induku nemiphoso, nawo onke amangwevu
okulwa.
Uma
ningcweka
nihlonipha
imithetho efana nokuthi owile akashaywa.
Abangcwekisanayo abashayani emakhanda.
Ngokunjalo abagwazani ngezimboko.
Noma ukhonyana umoya wezikhova ngenkathi kungcwekwa ngoba kuyaziwa
ukuthi lowo owehluliwe uzokwenza intando yalowo owehlulile kodwa uma
omunye
eshaya
omunye
kahle,
233
ushaywa
asho
engananazi
ukuthi,
“Ngiyayivuma.” Uma kwenzeka ziqhubeka zimnetha nakhona kufanele
alikhiphe ligcwale umlomo kuzwe nabanye ukuthi uyayivuma, usexoshiwe
athi: “Maluju!” Ingqwele izothi akabaleke ukuze ibone ubuqiniso balokho.
Nangempela ingqwele izomxosha ngemuva, iyahamba imbhamba ngenduku.
Yingakho kwaze kwaqhamuka igama lokuthi ohluliwe kuthiwe, “Uyaxoshwa”
ngoba usuke elandelwa ngemuva, ebaleka.
Uma kungcwekwa kubukeka kahle uma abafana abangcwekayo bantanganye.
Noma kunjalo, akusilona icala uma omdala engcwekisana omncane ngoba
inhloso akukhona ukunqoba kodwa kuwumntongelisa eshungwini lakhe
eligcwele phama amaqhinga okushaya induku. Ngenxa yokuthi ukungcweka
kuhlomisela
abafana
ingomuso
nezindlela
Ngaphandle
kwalena
eyejwayelekile
zokungcweka
yokungcweka,
ziyehluka.
abantu
kuyenzeka bahlukane amaqembu amabili, bazishaye sampi.
ngababili
Bazobhulana
babhulane kuze kubekhona abagoba uphondo.
UNgema, (2002) uphawula kanje ngokungcweka:
Luhle lolu hlobo lokungcweka oluzishaya
sampi ngoba luyamsiza umfana ukuthi abe
nesithonjana sempi okuthi uma isifika
ngempela inkonyane ingathuki isisinga.
Kubakubi uma abakini bengamavaka sebethi
galo yephuka sebekushiya wedwa zizitika
ngawe izimbangi.
Ngaphandle kokungcweka okujwayelekile lapho abafana beqhathwa khona
ekwaluseni kuyenzeka abafana noma izinsizwa zingcwekisane uma zihlangana
endleleni. Kufanele kukhumbuleke ukuthi kwelikaPhunga noMageba umuntu
akahambi evathazela engaphethe ngisho uswazi lokushaya inyoka yodwa lolu.
Kulisiko ukuthi umfana ahambe ezigaxile ezimbili.
Uma behlangana
endleleni, iyaye ibuze enye ukuthi, “Iyiliphi” ingabe ingelendoda noma
ingelomfazi. Uma ike yathi ingelendoda, kusuka uthuli lwezichwe.
234
UNyembezi noNxumalo, (1996:29) bakweseka kanje lokho:
Ukungcweka ngumdlalo omdala wakwaZulu
wokuvivinyana amandla nobuchwepheshe
bokudlala induku. Insizwa ifike ibuze enye
lapho zihlangana, ithi: “Uyiliphi?” Uma
iphendula ithi ingelendoda, kuphakanyiswa
izinduku kubhulwane ukuba wena ongazi
uthi bayalwa, baxabene. Kanti uma lena
ebuzwayo iphendule yathi ingelomfazi,
akwenziwa lutho, lokho kuyaye kukhombise
ukuthi kayingabungabu ukungcweka, noma
iyesaba.
Akekho namunye umfana kuleli likaMthaniya okhula engalangazeleli
ukukhula abe yingqwele noma ukuba abe yiqhawe langomuso elizohlabana
ezimpini. Kodwa indlela eya kuleyo ndumezi ivamise ukugcwala umeno.
Umfana ufunda khona ekwaluseni la maqhinga okulwa angase amsize ukufeza
amaphupho akhe ngenkathi kungcwekwa.
UBhengu, (1965:3) uyakweseka lokhu lapho eveza khona umfo kaNosizila,
uMthethwa elangazelela ukuba naye akhule ahlabane abe yiqhawe
njengomkhulu wakhe kanje:
Izindaba
zikababamkhulu
zazingikitaza
isibindi, zingithinta umphefumulo wami.
Ngezwa ubugubhagubha nobulangalanga
ngaphakathi kwenhliziyo yami okokuba nami
ngibe yileya nto ubabamkhulu ayeyiyona
ngaleyo mihla yakhe.
Ngaphezu kwalokho izintombi zakithi kwaZulu aziyifuni insizwa elivaka
ngoba
ingahluleka
ukuyivikela
noma
sebethathene.
Ukungcweka-ke
kwengezelela amathuba okuthi umfana uma eseyinsizwa zimthande izintombi
ngoba zazi ukuthi insizwa ezinsizweni.
235
UBhengu, (1975:3) uphinde akuveze lokhu lapho eveza khona uninakhulu
kaMthethwa ebeka isizathu esadala ukuthi amqome uyisemkhulu kanje:
Isalukazi esingukhulu naso ngangisilalela
lapho sixoxela odadewethu ngobuntombi
baso endulo. Naso sasixoxa size sithinte
ukuthi ubabamkhulu samgana nje samukha
ngobuqhawe, nangobugqame bakhe. Sasisho
nokuthi bona zintombi zasendulo bebebuthwa
njengezinsizwa, bejutshwa futhi. Izinsizwa
ezazingophuya zazingalokothi zithi kente
kubona; okunye okwakuzileba, kuzosa
kubhekile bebekushiya kuthe thwi esidindini
somtshiki.
Kuyacaca-ke ukuthi lo mdlalo ubaluleke kakhulu ekukhuleni komfana ngoba
wakha umgogodla wempilo yakhe. Ubuvaka yisilwane esinyanywa ngendlela
engachazeki kwaZulu ngoba nabanye abafana bayakugcona, bakuhleke.
UKhumalo, (1993:81) uyaziveza lezi zibongo nokunyanyeka kobuvaka kanje:
Izibongo zabafana zibuye zicwase, zigxeke
ubuvaka nobunqolo babafana njengento embi
nenyanyekayo.
Umfana onjalo uyaye
afaniswe nodadewabo bona behlalela
ukuchoba onina nogogo wabo.
Nazi ezabafana abayiminqolo:
Umnqolo gombotsheni
Umachob‟iy‟ ntwala zikagogo wakhe.
Umnqolo gombotsheni
Umachob‟ iy‟ ntwala zikanina.
Umaphundlwa ngontanga yakhe,
Akhal‟ ayeyethek‟ aphaphatheke
Eyozishwathik‟ ezidwabeni zikanina.
Ath‟ unina “Phepha fana,
Yingozi yasekhaya!”
Enye yezindlela yokuqeda ubuvaka ukuthola abafana bemnqonqoza ekhanda
umfana oyivaka besho ukuthi bayamxosha.
Imvamisa basuke bethunywe
yingqwele ukuthi bamchukuluze ukuze acasuke naye, azizwe esengenwa
236
ugqozi nesibindi sokulwa. Inhlosongqangi wukukhuthaza uthando lokulwa,
ubuqhawe nobuqhwaga bese kukhuthazwa ubuvaka.
Nalapha uMntungwa uthelela umquba ubuqhawe ebe efenyisa ubugwala
obuyisichitho seqaqa, intothoviyane, umqaqongo neshangaqube kubafana
bezwe lakwaZulu.
Ngisho sekudliwa iphaphu umfana oyivaka licwiliswa emanzini. UBhengu,
(1965:22) ukubeka kucace bha lokhu lapho eveza khona uNyambose engafuni
ukuvumela amaSwazi amenze imfeketho, ivaka, igamanxandukwana uqobo
lwalo kanje:
Kwakuqhubeka
ukweyiswa
izinsizwa
zamaSwazi.
Zazingidelela impela; kuthi
noma kudliwa inyama elami iqatha
zilicwilise emanzini. “Mamo! Kanti ingulube
iya phambili nokukhuluphala!” Ngisho
ngenhliziyo ngilamukela iqatha livuza
amanzi. Phela kithi KwaZulu ngamagwala
ayecwiliselwa emanzini. Leso senzo sabe
sichaza ukuthi lowo muntu ocwiliselwa
iqatha lakhe emanzini uyigwala, ubaleka
njengamanzi – igwala lamanzi.
Lokhu
kungukudelela okukhulu uma kwenziwa
komunye umuntu. Lapha-ke eSwazini
ngangilwa
leyo
mikhuba,
ngenziwa
imfivilithi.
Lokhu kuphinde kwesekwe uDonda, (1997:10):
Okunye obekwenziwa eminqolweni kanye
nasemavakeni
wukuba
acwiliselwe
ibhakubha emanzini. Lokho kuchaza ukuthi
abezi nje ezinkomeni laba abayiminqolo
bafuna ukucasha ngonina ngoba besaba
ukuqhathwa. Kugcizelela ukuthi babaleka
njengamanzi futhi abemi uma kubhekenwe
nezitha. Babhibha njengomhlanga emanzini
kuze kudlale incele nxa sebebhekene nezitha.
Bakhona abaphatheka kabi ngalokhu,
ukukhuluma ngezenzo, baguquke, bawuyeke
umkhuba wobuvaka, babe ngabafana
abaqotho nabakwazi ukuvikela amalungelo
237
abo. Abanye njalo bavele bazidlele
ibhakubha labo elinamanzi bangabi nandaba,
baqhubeke bavoshoze amadolo phambi
kwezitha zabo. Yihlazo-ke lelo.
Ukungcweka yisikhungo lapho umgogodla wempilo yomfana wakheka khona.
Umfana ufunda inhlonipho ayithola ngokuhlonipha izingqwele elandela
imiyalo yazo noma eminye engayithandi. Yilapho efunda khona ukubekezela,
kuthi noma zimnetha, eqhathwa ngenkani kodwa nangomuso avukele khona.
Ufunda nokuthi akhule abe yindoda eqotho yangomuso.
Yingakho nje
singeke sababeka icala abadala uma bekhala sebebona umfana egcwaneka
bese bethi kudalwa ukuthi akazange akhishwe igazi elibi ekwaluseni noma
umfana uma engaphaphami, eyimfecemfece, eyintekenteke wenkobonkobo
yegwala, bavele balibeke ngembaba bethi akelusanga.
5.6
Ukweqhathana
UNyembezi noNxumalo, (1996:31) babeka kanje ngalo mdlalo:
Lona ngumdlalo wabafana ekwaluseni
onjongo yawo enkulu ukufundisa abafana
induku
nokubaqinisa
ukuba
bangabi
amagwala.
Njengoba ekwaluseni kuyisikhungo sokuqeqesha abafana, bafundiswa nokuba
nesibindi ngokuthi baqhathwe ukuze bakwazi ukuvikela iNkosi nesizwe
ngokubanzi.
UMthembu, (1999:70) uyakufakazela lokhu:
Ekwaluseni amathole uSigameko wafunda
ukushaya induku, wafunda ukuciba, wafunda
ukuhlamba esizibeni. Wayekhonze kakhulu
ukulwa, washesha nokubaxosha bonke
abafanyana ababengontanga yakhe.
Lo mdlalo udlalelwa ekwaluseni futhi wenganyelwa izingqwele.
Akekho
ophikisana nengqwele ekwaluseni ngoba ingumlomo ongathethi manga
238
ngakho-ke izwi layo lingumqamula juqu futhi aliweli phansi. Kuthi kumnandi
kungonakele lutho, kwelusiwe, uzwe ingqwele isithi: “Sibanibani, uthizeni
uthi wena ungumfana.” Uma umuntu ekubiza ngomfana usuke echaza ukuthi
awukhulile ngokuphelele engqondweni nasemandleni ngakho-ke usuke
ekutshela ngeziphansi ukuthi uyakwehlula. Uma usibanibani lowo engesilona
igwala, uzophika ame ngentaba ukuthi ungumfana, ahoshe ezakhe, anikele
kulowo omcela inselelo. Kuzoliwa-ke kushaywane ngempela kuze kubekhona
ogoba uphondo. Lowo ohlulwayo uthi engabona ukuthi ziyamnetha, acele
empunzini noma acele umaluju.
Isuke ingaphelile indaba ngoba kungenzeka lowo ohluliwe abuye ayicele
inselelo kulowo onqobile mhlawumbe iziwombana ezimbalwa.
UNene, (2003) uphawula kanje ngokuqhatha:
Ukuhlehla kwenqama akusho ukwehluleka,
kusho ukuyothatha umfutho. Nomfana
ohluliweyo ngokunjalo kungenzeka abuye
namangwevu ayicele inselelo kulowo
omnqobile. Uma bemehlula iziwombe zize
zibe ntathu noma ngaphezulu, uyaye ayivume
naye ukuthi lowo uyamxosha nengqwele
nayo ayibe isavuma ukubaqhatha.
Abanye abafana izingqwele ziyabaqhatha ngoba bedelelana. Kwenye inkathi
kungabe kusabhekwa ngokulingana kwabo.
Kwalani ukuthi mhlawumbe
uxabene nayo ingqwele imbala akhethe ukuziphonsa phezu kwayo.
Lokhu kuyafakazelwa uMthembu, (1999:74) lapho eveza khona umfanayana
uSigameko elwa nengqwele uMkhishwa kanje:
Kwathi lapho sezibuyile izinkomo, abafana
bangakubo uSigameko baya kuye ukuyobuza
ukuthi uzokwenzenjani ngokuba esexabene
noMkhishwa. Abafana bamfica elungisa
ubhoko lwakhe ethukuthele efile. Kwathi
kanti bebenqenile ukuthi ngabe uSigameko
ubenziwa ukuthukuthela nje, bafike babona
ukuthi kanti impela uSigameko uqonde
239
ukumshaya uMkhishwa kusasa, bamqunga
isibindi.
Yaxoxwa yonke imizi indaba yokuthi kusasa
kuyobe kushayana uMkhishwa noSigameko.
Indaba yaze yangenwa nayizinsizwa ngokuba
uMkhishwa wayaziwa ukuthi ingqwele
yabafana, futhi uyazishayela kumfana.
Walala ethuthumela uSigameko luvalo
nawukuthukuthela. Unovalo ngokuba uyazi
ukuthi uyoshayana nengqwele, uthukuthele
futhi ngokuba uthi kanti kuyoze kube nini
bedelelwa nguMkhishwa ngokuba ethi
uyingqwele.
Abafana bamemana bonke ukuzobukela
induku, kushayana izingqungqulu. Abanye
abafana basho nje ukuthi uSigameko
uyakozichoma ngokuba uyingane, futhi
kabakaboni eshayana nomfana oseqinile.
Kuyenzeka abafana balimazane, bagqemane izingozi kodwa leso senzo
asithathwa njengecala ngoba kusuke kudlalwa.
Abafana bahamba baye
emfuleni beyogezana izingozi lezo, baziphahleke ngobulongwe noma ngodaka
okukhombisa khona ukuthi bekungaliwa.
Udaka noma ubulongwe lobu
bunqamula ukopha futhi benza nokuthi isilonda sisheshe siphole.
Kuyenzeka kubekhona ongafuni ukuqhathwa ngoba edlala ubuvaka. Lowo
mfana uyahlekwa, agconwe kuthiwe akaphinde la mazwi: “Umnqolo
ogombetsheni, umachob‟ izintwala zikanina.” La mazwi awamnandi ngoba
umfana usuke efaniswa nodadewabo bona abahlalela ukuchoba onina nogogo
wabo izintwala. Umnqolo umfana ohlala ekhaya, ongayi ekwaluseni. Lowo
mfana ongafuni ukuqhathwa usuke efana nomfana osekhaya ngoba lapha
ekwaluseni umfana uyazuza okuthile ngoba kuyisikhungo sokufunda.
Akugcini ngokuthi lo mfana agconwe kodwa ingqwele ithumela abafana
abancane kunaye beyomgqongqoza ekhanda, besho ukuthi bayamxosha ukuze
athukuthele, alwe.
240
Ngenxa yale mpatho umfana naye ugcina esebona ukuthi akavuke azithathe,
agcine naye esekwazi ukulwa afane nabanye abafana. Inhloso yalo mdlalo
ukufundisa abafana induku nokubaqinisa, bangabi ngamagwala.
Basuke
sebesebenzisa ulwazi abaluqokelela ngenkathi bengcweka.
Inhloso enkulu yokweqhatha ukuthi umfana akhule abe nesibindi, akwazi
ukumela izimo ezinzima.
Lolu qeqesho aluthola lapha lumhlomisela
ingomuso ukuthi ukwazi ukuvikela umuzi wakhe kungabi kwamachangca.
Kumsiza nokuthi abe yibutho elinobuchule livikele iNkosi yalo nesizwe
sonkana.
UMthembu,
(1947:78)
uyakuveza
lokhu
lapho
ekhombisa
isibindi
sikaSigameko sokufuna ukulwa nengqwele uMkhishwa yize emncane kunayo
kanje:
Kwasuka omkhulu umsindo kwacishe
kwashayana bonke abantu ababekade
bedazelana izinkani bethi, “USigameko
angeke abhekane noMkhishwa.” Waba
mkhulu lowo msindo waze walanyulwa
ngamadoda abeziphuzela ngenhla emzini
wakwaJali.
Wabuya lapho uSigameko eqholosha,
engqwiza
induku
exoshe
ingqwele.
Zazimthatha njalo izinsizwa zakubo zigoduka
naye. Izinkomo zabuya nabafana ngalelo
langa.
Kwaphela isikhathi eside ixoxwa indaba
yokuxoshwa kukaMkhishwa.
Umfana onesibindi uba nogazi eNkosini ngoba ukhombisa ikhono lokuthi
nesizwe angasivikela. Amakhosi afuna izinceku ezinesibindi.
241
Lokhu kufakazelwa uMthembu, (1947:110) lapho iNkosi iqoka uSigameko
ukuba abe yinceku yayo kanje:
Lo mfana wakho, uSigameko, ngambona
ukuthi uyindoda ecaleni lenu noMpini,
ngamthanda,
selokhu
kwalelo
cala
ngicabange
ngaye.
Unesibindi,
uhlakaniphile, futhi ubukeka ethembekile.
Ngiyamfuna lo mfana Mzwempi ukuba
angisize. Kakukho muntu engisamethembayo
lapha, ngisho nasezincekwini kungase kube
khona oyinyoka. Ngifuna ukuba uSigameko
abe ngenye yezinceku lapha ekhaya, abheke
kumbe kungaba khona azokwelamela,
ngiphunyuke kule ngozi engayibonayo.
Uyangizwa
Mzwempi?
Akhuleke
uMzwempi.
5.7
Ukuqwagela
Abafana
bazikhipha
inhlazane
izinkomo
imvamisa
bengayenyusile
ngokwanele insika. Kwenye inkathi kuyenzeka inyuke ngokwanele kodwa
ifike iwe bhu ngenkathi besalusile. Lesi simo abafana abasigqiziqakala ngoba
bayazi ukuthi ukudla bayokuthola phambili ngoba banayo imvume yokuthatha
ngozwane ukudla kwabantu emasimini.
Leyo mvume yokweba ukudla
emasimini ngenkathi abafana belusile ibizwa ngokuthiwa ukuqwagela.
UNyembezi, (1992:449) ukuchaza kanje ukuqwagela:
Ukuqwagela ukwebiwa kwemfe nommbila
emasimini ngabafana abelusayo, kwenziwa
njengomdlalo.
Bazothi bengezwa inkemane abafana banikele emasimini lapho bezofika
babhonyule ummbila noma bakhubule imfe. Bazothi bengakwenza lokho bese
lokho abakutholile bakubophele emaqakaleni ukuze bengabonwa muntu
ukuthi kukhona abakwenzayo. Kufanele kukhumbuleke ukuthi yize noma
lokhu kungathathwa njengokweba kodwa kumnininsimu kumshaya engeqiwa
242
ntwala ngoba uyalahlekelwa ngakho angeke wathokoza ukubabona benza lo
mdlalo.
Uma abafana sebewubophe kahle, bazowuhudula ngezinyawo.
Obonayo
abone umuntu ozihambela ngokukhululeka kanti phansi laphaya lukhulu
aluphethe. Bazothi bengafika nawo lapho belusela khona, kubaswe umlilo,
kudliwe bashaye esentwala.
Abagcini ngokuqwagela ummbila nemfe kuphela abafana nawo ubhatata
nezinkukhu kuyangena kulo mdlalo.
ULanga, (1997:19) uyakufakazela lokhu kanje:
Kwesinye isikhathi bagubha ubhatata
emasimini,
baye
nawo
endaweni
enesihlabathi esiningi eduze nomfula. Bafike
bagubhe umgojana, bawufake lapho ubhatata
bawugqibe bese bebasa umlilo ngaphezulu.
Emva kwesikhathi bazobona ukuthi cishe
usuvuthiwe,
bawukhiphe
bawudle
sewuvuthiwe kamnandi.
Nezinkukhu ngokunjalo azisindi kulo mdlalo. Abafana badumela inkukhu
noma ngekabani, baklunyule umqala ukuze ingakhali kakhulu. Bayimboza
ngamahlamvu esagude noma ngamaphi amahlamvu angenza kahle lo
msebenzi wokumboza.
Izinkukhu bafike baziqhuthe kuthi lezo zimpaphe
ezisalayo bazihangule ngomlilo. Emva kwalokho bazobasa umlilo esidulini
bese beyosa. Isiduli sinomlilo omuhle ongenayo intuthu. Izothi ingavuthwa
bayisobozele. Kokunye abayichuthi kepha bavele baxove udaka, bayimboze
ngalo ingachuthiwe bese beyimbela esidulini, bayigqibe qede babase
ngaphezulu esidulini.
Ivuthwa lapho kube sengathi ibigazingwa esitofini.
Izimpaphe zisuka nodaka uma isivuthiwe.
Ngeke usinike esingaboni
nesibonayo ungake usizibe nje sengathi awusiboni. Nabafana benzenjalo.
Balinganisa isikhathi, uma sebebona ukuthi cishe isivuthiwe, babe sebethuma
amavaka ukuba ayokweqela izinkomo.
243
Ngenkathi besayokhalima izinkomo, izingqwele nabanye basala beshaya
ikhuhle.
Amavaka ayofica ngolwalulapha, agcine ngokuconsa amathe.
Ngisho engayidlanga ngeke athi vu kwabadala. Uma eke asho, azowathola
amanandinandi kuzingqwele.
Okubuhlungu ukuthi bancishwe nje imvamisa yibona abasuke bedunjwe
izingqwele ukuyokwenza lo msebenzi wokuqhwagela.
Lokhu kufakazelwa uDonda, (1997:9):
Kusuke kwelusiwe lapho abafana befunde
khona imikhuba ebalulekile yesizwe.
Kufundwa ukuhlonipha izingqwele. Zike
zibathume ukuyoqwagela bangathi vu, futhi
bangasho emakhaya.
Ngale ndlela bafundiswa ukubekezela noma sekunjani ngoba ngelinye ilanga
bazokuba udibi noma amabutho eNkosi nesizwe. Bafundiselwa ukuthi ngisho
sebekoMkhulu emadlangaleni uma sebeyobuthwa, bangakhali ngendlala
sengathi ngamanina. Futhi uma sebephuma izimpi, bafundiselwa ukumela
izimo ezinzima bebhekene nanobungozi besitha. Kokunye impi ize idle udaka
qede iqhubeke iye lapho eyohlasela khona ngoba ngeke ibuye ilambatha,
iphume impi kamabuyaze.
Lokhu kufakazelwa uZama, (1967:28):
Solala phezu kwezihlangu thina baShokobezi
kwazise
ukuthi
amabutho
amasha
ayengavunyelwe
ukuphatha
izimpahla
eziwusizo njengeziphuku zokwembatha,
uzwathi lokuphehla umlilo. Sasivunyelwe
ukuphatha imiba yokufaka kuyo ukhotho.
Amabutho
kuphela
ayenelungelo
lokuthwalelwa ngumdibi izimpahla zawo,
kwakungamabutho ayeseke alwa izimpi
eziphezulu kwemivo emibili.
244
UMthembu, (1967:30) uphinde akuveze lokhu lapho eveza uDlovunga
ekhuluma noyise uMuziwempi emva kwempi kanje:
“Uyaphosisa kakhulu ndodana uma ushesha
kangaka
ukuzidela.
Njengebutho
lasebaThenjini
ufanele
ukuzimisela
ukukhombisa inkonzo yakho eNkosini yakho
uGazi ngokubekezelela noma yiluphi uhlobo
lobunzima noma ubuhlungu, ngisho nokufa
imbala, ngoba amadlozi ayayithanda indoda
efela ehlane ivikela iNkosi yayo, nasekufeni
kwayo iba yidlozi elihle” kuchaza insizwa
endala.
Sivela lapho isaga esithi:
Ithi (impi) ingahamba, idle udaka.
Isuke igcwalisa isisu ukuze ikwazi ukubhekana nezitha. Kokunye ize incwele
izihlangu qede iququde noma yose uma sekunzima kodwa isuke iphokophelele
ukuyonqoba izitha ejutshelwe ukuba iyozinqoba. Ibe ilokhu ithe nje:
Akashongo njalo okaNdaba!
Uyobuyelaphi?
Lokhu
kokuthi
bashaywe
zasekwaluseni bafundiselwa
uma
bephahluke
emakhaya
ngezimfihlo
ukuba nesifuba ngoba ngelinye ilanga
bazophathiswa izimfihlo zesizwe nezakoMkhulu uma sebeyizinhloli, izinceku,
izinsila, ogqayinyanga noma izinduna. Uma uphethe imfihlo yesizwe noma
yakoMkhulu, awudli usiphahluka noma ube unomahemuhemu, undaba
kazibuzwa sengathi wakhahlelwa yihhashi esifubeni.
Futhi-ke indoda ayihambi nje ihefuza ngisho izifuba zebandla sengathi yinina.
Namanina akhulumela futhi ayizaliwakazi ngoba angachitha imizi.
245
Indoda ephethe izindaba zakoMkhulu ngeke uyenze lutho uma isithe:
Ngiphethe isifuba sakoMkhulu.
Iyoze iyoziphefumula kumniniso okuyiSilo samaBandla onke jikelele.
Yuqeqesho olunzulu lolu.
Lokhu kufakazelwa uMhlongo, (1991:1) lapho eveze induna yaseLangeni
uMbengi, idliwe unkatho lokuhambisa isifuba kwaZulu kanje:
Akwenzeke langathile indoda yaseLangeni
uMbengi ogama lomuzi wakhe kuyiseNguga,
aphume aqombole izintaba. Uqombola nje
hhayi ngentando yakhe, kepha usedliwe
unkatho. Uhamba nje isifuba sakhe singungu,
singungubele ezakomkhulu. Lesi sifuba
nakanjani kufanele siyobhotshozwa kuphela
komkhulu kwaZulu. Ndodandini iyo leyaya
iyodundubala phezulu eMthonjeni. Pho umfo
waseLangeni yinkulelaphezulu. Akahambi
uyanweba nje. Nanguya eyodabula imfunda
yoMkhumbane.
Nokho
abanga
leli.
Uhoshane lolu seluyabe luyathe luyafingqa,
kungafingqeki.
ULanga, (1997:20) uyakweseka lokhu:
Lo
mkhuba
wabafana
awuthathwa
njengokweba ngoba basuke belambile,
besemsebenzini wokuqapha imfuyo.
Akujwayelekile ukuthi abafana babanjwe uma benza lo mdlalo ngoba
bawenza ngobuhlakani. Uma kwenzekile ngeshwa nomninimpahla, angeke
anibeka cala ngoba abafana basuke besemsebenzini omkhulu wokuqapha
imfuyo. Abanye noma kwenzeka babona bayacimeza sengathi ababoni. Futhi
okukhulu kunakho konke ukuthi isizwe sikaMageba siyaziwa ngokuphana.
Lo mdlalo ufundisa abafana ukucophelela uma benza izinto ngoba uma
bengacopheleli bengabuya inqina kaMabuyaze uma beyoqhwagela ngoba
246
bengabhadanywanga umnininsimu. Kuyabasiza futhi abafana ukwazi izikhathi
zonyaka lapho izitshalo ezithile zitholakala ngazo.
5.8
Iqanda lenjelwane
Iqanda lenjelwane
womunye
wemidlalo ekhonzwe kakhulu
abafana
ekwaluseni. UNyembezi, (1992:209) uwuchaza kanje lo mdlalo:
Into ethukuswe lapho kucushwe khona noma
indle efulelwe ngenhlabathi etatshiswa
ongaqikeleli.
Ngenkathi izinkomo zisaklabile abafana bachitha isizungu ngokudlala
imidlalo njengalo iqanda lenjelwane. Lo mdlalo udlalwa ngokuthi umfana
ambe umgojana bese egqiba into ethize enyanyisayo ebese eyenga omunye
ukuthi kukhona okuthile okuhle okugqitshiwe. Kuyagqitshwa umnenke, ixoxo
elifile kodwa okujwayelekile kakhulu kuba yindle noma itshe lentaba.
Umgqibi ulalisa ulimi ngenkathi ekhuluma, kuthi nalowo ozocinga akholwe
ukuthi kugqitshwe into enhle.
Uzoya emagange eyobheka, afike
ahlangabezane nembibizane, athole into enyanyisayo njengalo itshe lentaba.
Uzothi engakutapa lokho okugqitshiwe, bamhleke bonke abanye abafana.
Umtapi lapho uba ulwandle emva kokuyengwa, mhlawumbe agcine
esezifikele mathupha kulowo obemyenga.
Bazolamula abanye abafana
mhlawumbe agcine esebohlile lowo otapile noma kwenye inkathi bagcine
sebedumelene, baphundlane ngezinswazi.
UNgema, (2007) uphawula kanje ngalo mkhutshana:
Umfana
ohlakaniphile
akakuvumeli
ukucasulwa abanye. Umane naye ahleke
inhlinini bese naye esonga ngaphakathi
ukuthi naye uyoze abathole abangakawazi lo
mdlalo.
247
Lo
mdlalo
imvamisa
bawenza
kumuntu
ababona
ukuthi
akawazi
njengabafanyana abaqala ukwelusa noma iminqolo lena engezi njalo
ekwaluseni.
Abafana abakade baqala ukwelusa angeke ubalokothe ngalo
mdlalo ngoba sebeyawazi.
Kuyenzeka ukuthi nabo omakade bebona
balutheke ngenxa yokukhohlwa noma kwenye inkathi ngoba lowo ogqibile
enekhono lokukhuluma nomuntu akholwe.
Inhloso yalo mdlalo kusuke kuwukubona indlela umuntu aziphatha ngayo uma
ephakathi kwabantu. Ngamanye amazwi indlela yokufunda incwadi evaliwe
engumuntu. Okwesibili ukufunda ikhono lokukhuluma, kuthi uma ubeka into,
umuntu akukholwe. Esinye isifundo esitholakala kulo mdlalo esokuqikelela
ukuthi uma utshelwa into wumuntu, ungabi uthathekile kodwa into
uyicubungulisise ngaphambi kokuyenza.
Lokho ukunciphisa onhliziyo
ezingaphandle, abahlale belobizela, belabelabela okungesikhona okwabo
noma into esekude kunawe ngokobudala kuze kuthiwe, ubude abuphangwa.
Umfana uyaqeqeshwa ukuthi umdaka awuphangwa ngoba ziseza izimvula
zehlobo nezokulima.
Ngakho-ke linda ithuba lakho elifanele, lizofika.
Ungabi ulobilobi noma unwayinwayi.
5.9
Ukuciba insema
Ukuciba insema ngomunye wemidlalo okhonzwe kakhulu ngabafana
ekwaluseni.
Into edala ukuthi lo mdlalo ube nesasasa elikhulu kubafana
wukuthi kunekhono elifundwayo elidingwa kakhulu ngabafana, lelo khono
elokuciba.
Lokhu kufakazelwa uNyembezi noNxumalo, (1966:27):
Lona
ngumdlalo
owawunesasasa
elimangalisayo kwaZulu. Kusobala ukuthi
okwakwenza lokho yingoba lo mdlalo
wawufundisa abafana ukugwaza nokuciba
bashaye khona.
248
UNyembezi, (1992:365) uyichaza kanje insema:
Insema isimila okudliwa imiqumbe yaso
okuthela ngaphansi kugingqwa ngabafana
bezifundisa ukuciba izinyamazane.
ULanga, (1997:7) uyichaza kanje:
Insema ngumuthi otholakala kakhulu
ezinkangala ehlobo. Ebusika amakhasi ayo
ayasha, ingabonakali.
Insema isithombo
okudliwa imiqumbe yaso. Imiqumbe lena
izimbali ezingavuleki. Okuthela ngaphansi
kwaleso sithombo kudlala abafana befunda
ngakho ukuciba izinyamazane.
Uma kubhekwa lezi zincazelo ezingenhla, insema ingachazwa njengesitshalo
esisabhatata noma esisadumbe noma esisazambane.
UNyembezi, (1992:61) ubeka kanje ngokuciba:
Ukuciba ukujikijela ngento ecijile ngenhloso
yokugwaza.
Lo mdlalo udlalwa ngokuthi abafana basimbe lesi sigaxa bese befuna indawo
engumthezuka
noma
engummango
bephethe
izindukwana ezicijwe okuzocitshwa ngazo insema.
izinkande.
Izinkande
Imvamisa izinkande
zakhiwa ngomuthi wesiphampatho. Uma sebefikile kuleyo nkundla abafana,
bama uhele noma uqhiwu.
Babe sebekhetha umfanyana oyedwa ozosiza
ekuphonseni insema ngenhla. Lowo msebenzana ubizwa ngokuthi ukwediya.
Umfana wokuqala uma ngezansi kuthiwa uma ethukwini. Labo abame lapho
basuke bebhekwe isambane ngoba basuke beme endaweni ebhedayo, engafuna
muntu ngoba kuchaza ukuthi uyisahluleki, awukwazi ukunemba.
249
USibisi, (2003) uyichaza kanje le ndawo:
Ethukwini indawo ephansi ngendlela
eyinqaba. Umfana omi lapho kufana nokuthi
udla amathuku isibungu exhibeni emqubeni.
Ngakho-ke
naye
uyefana
nomquba.
Ungumquba.
ULanga, (1997:7) ulichaza kanje ithuku:
Ithuku isibungu sasemqubeni, isibungu
ebuchosheni
bemvu
noma
izindlu
ezingasesangweni emzini wesiNtu, zabantu
abazitholwa.
ULamula, (1963:20) uyakufakazela lokhu:
Bekuqala ngoba abafana bafune indawo
ewumqethuka.
Kuthi-ke
ingafunyanwa,
kuhlelwe ukuma kwabafana, benze uhele
olubheke ezansi: umfana ogcina enhla,
kuthiwe umi edala: ogcina ezansi kuthiwe
usethukwini- indawo embi-ke leyo, kushiwo
nokushiwo ukuthi udla amathuku. Hayi-ke
kakushiwo lutho ngabo bonke abaphakathi
kohla kusuka edala kuye emathukwini. Phela
edala kusebukhosini. Yilapho bonke belwela
ukufinyelela khona.
Insema izakwediwa
ngumfana okhethelwe lokho. Bonke-laba
abemi uqhiwu, baphethe izinkande –
izinkanji – zokuciba lapho yehla ngejubane
iqonde ezansi ethukwini: kuthi-ke oyihlaba
kuqala aye ngenhla kwalowo obemi ngezansi
kwakhe. Kube yikho lokho njalo.
Akekho noyedwa umfana othanda ukuba kuleyo ndawo. Umfana wokwediya
usezoyiphonsa insema bonke abafana sebemi ngomumo nezinkande zabo.
Yilowo kufuneka ayicibe ngenkathi idlula kuyena ngenkande.
Kufuneka
kukhumbuleke ukuthi nsema ndini awutotobi nje, uhamba ngesivinini,
okuzodingeka ukuthi nabafana babe nekhono lokunemba.
Oyinembile
ngaphambi kokuba ifike esigcawini usehlabene, usezonyuka ame ngemuva
kwalowo obe ngenhla.
Le ndawo engenhla kuthiwa kusedala noma
250
ebukhosini futhi iyona ndawo ebabelwe uwonkewonke. Isigcawu lesi indawo
lapho kuhlatshelwa khona insema.
Uzoqhubeka-ke
umshikashika
lowo
beyihlaba
insema,
kuthi
lowo
obenenhlanhla yokuyihlaba aze adundubale edala, ubuye abuyele ezansi
ethukwini, azame khona ukukhuphuka njalo.
Kukhona-ke abayihlaba
baphumelele edala, njalo labo babizwa ngokuthi izinkunzi zayo.
ULanga, (1997:8) usibeka kanje isizathu esidala ukuthi babizwe ngezinkunzi:
Babizwa ngezinkunzi zayo ngoba benqobile
bekhombise ikhono lokuba yizingcweti
zokuyiciba.
Kuyenzeka ukuthi kubekhona abahlale bebuyela ethukwini njalo, abanye babo
bagcina ngokuhoxa sebesaba ukuhlekwa. Abanye abalilahli ithemba ngoba
bayazi ukuthi kukhona abazokuzuza uma bebekezela. Osedala naye akafuni
ukunyakaziswa, ufuna ukuthi ahlale elapho njalo ngakho uhlale efinqile. Isaga
esithi: “Insema isimi ngokhande” naso savela ngenxa yalo mdlalo. Lesi saga
sichaza ukuthi “Ubuqili bakhe sebuvele obala.” Ngaphandle kwalokho
kunomqondo wokuthi umuntu usephelelwe ngamaqhinga.
Abanye baze
banezele ngokuthi “Insema isimi ngokhande etsheni.”
Uma lo mdlalo usuphelile, abafana bayaye bayithathe insema leyo esele benze
ngayo imisebenzi yezandla. Bayaye benze abantu, izinqola, amasondo kanye
nezilwanyana.
Konke lokhu kubafundisa ukonga ngokuthi ayikho into
yokulahlwa nje esenokusebenza yenze okuthile.
Inhloso enkulu yalo mdlalo kusuke kuwukufundisa abafana ikhono lokunemba
okuyikhono azolidinga kakhulu empilweni yakhe njengasezimpini njengoba
kuliwa nje.
Kuphindwe kufundise nekhono lobuchwepheshe emsebenzini
wezandla. Baphinde bafunde nekhono lokubekezela ukuthi umuntu ugcine
esephezulu uma ebekezela.
Okunye abakufundayo ukubamba iqhaza
emncintiswaneni, babekezele.
251
5.10
Ukudlala emanzini
Ehlobo ilanga lisuke likhipha umkhovu etsheni ngakho-ke kungalesi sikhathi
lapho abafana bethokozela kakhulu imidlalo yasemanzini. Ebusika nakhona
abafana bayadlala emanzini kodwa isasasa alibi likhulu njengasehlobo.
UMsimang, (1975:170) uphawula kanje ngalo mdlalo:
Ngesikhathi sasehlobo, lapho lingasashisi
selikhipha inhlanzi emanzini, abafana
babezipholisa ngokubhukuda.
Le midlalo yasemanzini ayidlalwa noma kusiphi isiziba kodwa abafana
bayaye bafune iziziba ezinkulu futhi ezijulile.
Ngenxa yolwazi abanalo
lwezemvelo abafana abamane bagxambukele noma kusiphi isiziba kodwa
bayaqaphela
ukuthi
bengangeni
kulezo
ezinobungozi
ezinezinyoka,
izingwenya namadwi ayingozi.
Miningi imidlalo edlalwa abafana uma belusile. Kukhona ukushaya idadamu,
ukubhukuda, ukutshuza, ukudlala izingwenya nokushaya intiki.
5.10.1
Ukubhukuda
Elinye igama elisho ukubhukuda ukuhlamba.
Ukuhlamba lokhu ukuthi
abafana bekwazi ukuntanta phezu kwamanzi bengacwili besebenzisa izandla
nezinyawo ukugwedla.
Ukubhukuda noma ukuhlamba singakuthatha
njengeqophelo lokuqala emidlalweni yamanzi ngoba eminye imidlalo
yasemanzini angeke ukwazi ukuyenza uma ungalazi leli zinga.
Ngenkathi bebhukuda bayaye badlale umqhudelwano wokuthi ngubani
ozokhathala kuqala.
Bayaye baziklamele ibanga abazolihlamba ukuze
kubonakale ozodla umhlanganiso. Uma usuzoqala lo mqhudelwano, abafana
kwenye inkathi bama ngaphandle komfula, kubekhona oyedwa ozobabalela.
Uyothi engabala afike esibalweni esithile, basukise okwenhlamvu yesibhamu
252
sebezoyiphonsa emanzini. Kuba ukhethukhethi yilowo efuna ukudla ubhedu.
Bazoya ngokukhathala abanye kuze kubekhona onqobayo. Lowo onqobayo
ubizwa ngongoti kulesi sigaba sokubhukuda.
ULanga, ((1997:15) ubeka kanje ngalo mqhudelwano:
Kuthi
lapho
bebhukuda
badlale
umqhudelwano wokuthi ngubani ozokhathala
kuqala.
Kuyaye kunqunyelwane ibanga
okufanele umuntu alihlambe.
Umuntu
uyahlamba-ke eya ebuya. Kuyabalwa-ke
ukuthi uze wahlamba ehamba leli banga
kangaki ngaphambi kokuba athi usekhathele.
Kulokhu kuqhudelana kwabo emanzini,
yilapho kuvela khona amakhono okuhlamba.
Kutholakale ompetha, ongoti bezinhlambi.
Leli bizomuntu inhlambi lisuselwa esenzweni
hlamba.
Kwenye inkathi umqhudelwano uqala khona phakathi emanzini. Abafana
abancane (inkwebane) ayivunyelwa ukubhukuda ezizibeni ezijulile kepha
ibhukuda osebeni lomfula lapho kungajulile khona. Abafana abadala bayaye
basebenzise yona inkwebane ukuqala lo mqhudelwano, ngaphandle uma
kukhona umfana ongabhukudi ngalelo langa ngenxa yezizathu ezithile
okungaba ukulimala noma ukuzila.
Izimfundamakhwela zona ziyalekelelwa ongoti ngokuthi baziphahle ngapha
nangapha baziqaphe ukuthi zingaminzi zize zijwayele.
Enye indlela
yokufundisa labo abasafufusayo ukuthi labo ababafundisayo bababambe
ngezandla zombili bazihlanganise ziqine. Kuzothi-ke lowo ofundayo alale
ngesisu phezu kwezandla zalabo abamfundisayo.
Kufanele kuqikelelwe
ukuthi izandla zongoti labo ziba ngaphansi kwesisu salowo ofundayo. Lokhu
kwenza kwenzelwa ukuthi lowo ofundayo akwazi ukufunda ukugwedla
ngezingalo, ngezandla nangezinyawo.
253
5.10.2
Ukutshuza
UNyembezi, (1992:519) ukuchaza kanje ukutshuza:
Ukudabula emanzini noma emoyeni ngejubane.
Le ncazelo kaNyembezi ithanda ukungacacisi kahle ukuthi lolu hlobo
lokubhukuda lwenzeka ngaphezu kwamanzi noma ngaphansi kwamanzi.
Empeleni ukutshuza ukucwilisa umzimba wonke emanzini, ubambe umoya
ungaphefumuli, uhambe ngaphansi kwamanzi leso sikhathi okwazi ukubamba
ngaso umoya uze uphumele kwenye indawo usahamba phansi kwawo amanzi
nalapho uqala khona ukuphefumula.
Lo mdlalo uthanda ukuba yingozi ngoba kuyenzeka omunye atshuze kanti
ikhono lokuhlamba akanalo, azithole esephumela emajukujukwini esiziba bese
ehluleka ukubuya noma aphefumule kabi amanzi angene ngomlomo ancisheke
umoya.
Kodwa-ke ngenxa yobungoti abanabo abafana, basheshe babone
abafana bese bephuthuma beyomtakula.
Lo mdlalo udlalwa sakuqhudelana ngoba bayabalelwa bese beqala ukucwila,
kuthi lowo okwaze ukucwila watshuza ibanga elide ngaphandle kokuvela
ngaphezulu kube uyena onqobayo.
Ikhona imigomo ebekwayo mayelana
nezokuphepha. Izimfundamakhwela ziyayalwa ukuthi uma zihlangabezana
nenkinga yokugwiliza emanzini azophakamisa izandla noma zimemeze ukuze
zikwazi ukuthola usizo ngokushesha.
Lokhu kwesekelwa uLanga, (1997:16):
Uma kukhona ogwilizayo noma ominzayo
labo abazingcweti zokuhlamba nokutshuza
baphuthuma kuye bamtakule. Osenkingeni
yokuminza
ubonakala
ngokuphakamisa
izandla aziyaluzise amemeze uma indlela
isekhona yokwenzenjalo.
Uma eseze
wacwila ubonakala ngokuthi ede eshona
evumbuluka kungesikho ukuthi lokho
254
kwenzeka
njengomkhuba
nokutshuza.
Lokhu
kuchaza
khona
ukuthi
wokuhlamba
indlela
yokuhlangula
yesimanje
yaseNtshonalanga ithekelwe kuyona lena yakwaZulu. Ongoti uma sebebona
isimo sinjalo abananazi, bagxuma baziphonse ngalapho kwenzeka khona
umonakalo bese betakula lowo ogwilizayo, bemphahle ngapha nangapha baze
bayophuma naye osebeni lomfula. Uma ebesegwilize waze waphuza amanzi,
bayamkhipha ngokuthi bamlalise ngomhlane bese bemgwedla ezinyaweni
becindezela isisu. Amanzi lapho aphuma eziqhashela. Kokunye bamshaya
ngesihlabathi esiswini, belokhu bemcindezela ngenhloso yokumkhipha onke
amanzi abesegcwele esiswini.
5.10.3
Ukushaya intiki
Omunye umdlalo wasemanzini othandwa ngabafana ekwaluseni yilowo
wokushaya intiki.
UMakhathini, (2003) uyichaza kanje intiki:
Intiki noma intshiki ukubhukuda emanzini
kodwa ube ulele ngomhlane.
Lo mdlalo nawo bawudlala ngokuqhudelana. Kunqunyelwane ibanga elithize
okuzobhukudwa kulona belele ngomhlane. Kuzothi lowo ofike kuqala kube
uyena odla umhlanganiso.
Nakhona lapha kuyenzeka ukuthi kubekhona
ogwilizayo. Ongoti bahlale bekhona ukutakula labo abasenkingeni.
Iqiniso elimqoka ukuthi nawo lo mdlalo udlalwa ngokugwedla ngezandla
nezinyawo. Umahluko ukuthi kuwona umuntu usuke elele ebheke phezulu.
Kufanele kube nokuxhumana nokuhambisana okuthile phakathi kokugwedla
kwezandla nezinyawo ukuze umbhukudi angacwili noma azike.
255
5.10.4
Ukulwa emanzini
Omunye umdlalo ovamise ukudlalwa abafana yilowo wokulwa emanzini.
Kulo mdlalo abafana bazishaya sampi ngokuthi beqembukelane kabili. Yilelo
nalelo qembu lizetha igama lebutho elithize.
njengesikhali.
Basebenzisa udongwe
Kwenye inkathi baluphonsa ngezandla, kwenye inkathi
baluchome othini bese bejikijelana.
UNyembezi noNxumalo, (1966:29) bayakweseka lokhu:
Umdlalo ovamisile futhi ukulwa ngodongwe
emanzini kuqenjukwe amaqembu amabili
kuthiwe ngamabutho empi. Kujikijelwana
ngodongwe,
kube
ubuchaphachapha
emzimbeni, ize idwenguke-ke enye.
Ngenkathi sekuliwa abanye bayajikijela bese becwila emanzini. Ukucwila
emanzini kungenye yezindlela zokuvika. Elinye iqembu liyaye libacuthele
labo abayizitha zalo bethi memfu, babanembe.
Kushaywana baze babe
manaphanapha udongwe kuze kubekhona abagoba uphondo, babaleke
baphumele ngaphandle kwesiziba.
Kuyenzeka lo mdlalo ube nobungozi ngoba kuyenzeka omunye bamnembe
esweni. Noma kunjalo, akekho obekwa icala ngoba kusuke kudlalwa. Lo
mdlalo uqeqesha abafana amakhono okubamba impi. Ubafundisa ukunemba,
ukuvika, isibindi namaqhinga okuhlasela ngoba akwaziwa ukuthi impi
ngempela iyobambana endaweni enjani. Kokunye impi ibambana endaweni
eyugwadule noma eyinkangala njengeyaseSandlwana nje. Kepha kukhona
izimpi ezifana neyaseNcome neyaseNdondakusuka lapho yabambana khona
phezu kwemifula iNcome noma uThukela. Kulapho kwakudingeka khona-ke
la makhono okulwa exhaphozini nemifula igola izintethe.
256
5.10.5
Umdlalo wezingwenya
Omunye umdlalo wasemanzini okhonzwe ngabafana yilowo wokudlala
izingwenya.
Ingwenya iyaziwa ukuthi isilwane esiyingozi esingababheki
abantu emanzini. Uma silambile, siyacutha emfuleni lowo singabonakali.
Kwenye inkathi umuntu engabona ugodo luzintantela emanzini kanti
sekunguyena umthakathi wezindaba. Kwenye inkathi acuthe osebeni lomfula
lapho kukhona utshani ukuze sizifanise nabo. Siyothi singanakile isitha, ivele
ithi memfu, ikhale yemuke naso.
Akekho othanda ukubhukuda esizibeni
esinezingwenya.
Lo mdlalo udlalwa ngokuthi abafana babenamaqembu amabili. Kubakhona
iqembu elizoba izingwenya, kubekhona elizoba ngabantu. Sekuzothi-ke leli
elezingwenya lijahe leli labantu ngenkathi kubhukudwa. Leli labantu lizothi
galo yephuka, libalekela izingwenya. Ngenxa yokuthi abanye abanalo ikhono
lokubhukuda, izingwenya ziyababamba laba abangabantu bese bebadonsela
phansi emanzini, bagwilize kwenye inkathi. Kulo mdlalo umuntu usindiswa
izikhwepha ukuze engacwiliswa emanzini.
UNyembezi noNxumalo, (1966:29) bakuseka kanje lokhu:
Omunye umdlalo okhona ngowezingwenya.
Kuba khona idlanzi labantu ababizwa
ngokuthi izingwenya.
Kuthi-ke uma
kubhukushwa bona babambe abanye
abehluleka ukubaleka bebacwilisa emanzini
baze bagwilize.
Lo mdlalo unobungozi ngoba uma kungaqasheliwe, umuntu engaphangalala
kudlalwa. Noma kunjalo lo mdlalo ufundisa abafana amakhono okuzivikela
uma bebhekene nesimo esibucayi emanzini, ikakhulukazi uma bebhekene
nazo izingwenya ngoba abafana abahlukani namanzi.
Uma udlalwa lo mdlalo, lowo osebanjiwe yizingwenya uyacwiliswa qede bese
kuthiwa useyingwenya. Babe belokhu bebanjwa ngamunye ngamunye lize
liphele leli qembu labantu.
Emva kwalokho sebezoshintshana.
257
Abakade
beyizingwenya babe ngabantu, abakade bengabantu babe yizingwenya.
Kuqhutshekwe nokubanjwana nokuvika izimo lezo ezibucayi zokuvika
izingwenya noma uphunyuke sezikubambile kodwa zingakakucwilisi.
Kufuneka zize zikucwilise kuqala kuyima uphenduka uba yingwenya.
5.10.6
Ukushaya idadamu
Ukushaya idadamu yilona gxathu lokuqala umfana afundiswa ngalo
ukubhukuda.
amanzi
Idadamu indlela yokubhukuda lapho umuntu eshaya khona
ewasaphaza
ephambanisa
izinyawo
kodwa
ebe
ezilekelela
ngokugwedla ngezandla.
USibisi, (2006) uphawula kanje ngalo mdlalo:
Kulo mdlalo lincane kakhulu ikhono
elidingekayo uma uzowenza.
Isizathu
salokho siya ngokuthi iyiphi indlela engcono
yokuya phambili.
Umbhukudi umane
awasaphaze
amanzi
kwenye
inkathi
ngenhloso yokuxhopha aqhudelana nabo.
Abafana bayaqhudelana ngokushaya idadamu.
abazoqhudelana ngawo.
Bayaye baklame umgomo
Mhlawumbe bengaklama ukuthi basuke osebeni
lwesiziba baye kolunye usebe kanduba bayeke. Lapho ozodla umhlanganiso
yilowo ozophuma phambili, ashiye abanye behefuzela, sebephelelwa umoya.
Ngenkathi beqhudelana wena osuke ungemuva usuke uvelelwe ngoba ugcina
ungasayiboni indlela kahle ngoba laba abaphambili basaphaza amanzi aqhashe
kube njeya ngamasibomu ukuze nihlehle ningabalandeli eduze bese
bephumelela.
Lo mdlalo ufundisa abafana ukukwazi ukuhlamba emanzini futhi bakwazi
nokuwela emfuleni noma ngabe udla izindwani. Yize abafana beqeqeshwa
ngezindlela eziningi zokuzivikela uma bebhekene nezinkinga emanzini kodwa
kubakhona abafayo. Cishe nesaga esithi: “Inhlambi ifela emanzini” sadabuka
kanjalo ngoba noma kunjani abafana bayawathanda amanzi baze banqotshwe
ukufa. Le midlalo yasemanzini iqinisa imizimba yabo, ibafundisa namaqhinga
258
okushesha baphulukundlele uma bebhekene nenkinga. Okukhulu kunakho
konke ukuthi abafana abafuni ukuthi kuthiwe kukhona isiziba abasesabayo
noma esibehlulayo ukunqamula kabili beze beyophuma ngaphesheya noma
sisikhulu, sibanzi kangakanani.
Noma kuthiwa sinesilwane njengenyoka,
basithanda kabi baze badele ngokuba kubekhona okwenzekayo. Bona uma
sebefikile phezu kwesiziba, befuna ukubhukuda, bafaza inhlabathi phakathi
bathi: Akuphume konke okulapha sekuzongena thina! Emva kwalokho basho
phakathi. Okunye bayokubona emva kwendaba noma komonakalo.
5.11
Ukuzingela
Ukuzingela ngumdlalo obaluleke kakhulu ebafaneni. Isizathu salokho ukuthi
lo mdlalo uyabasiza kakhulu ukweseka insika uma isithanda ukuwa ngenkathi
besalusile.
Lokhu kufakazelwa uMhlongo, (1991:2) lapho eveza khona indoda
yaseLangeni, uMbengi edliwa unkatho lokuyobhoboza isifuba seNkosi
kwaZulu esezithela phezu kwabafana belusile kanje:
Aphendle ngenswani yakhe uMbengi,
athubeleze aqonde phambili.
Uma ethi
thushu kwelinye iwathanga abone imihlambi
yezinkomo emihle. “Habo, ngoNjomane yini
.....,” engenakuphendulwa muntu. “..... nakhu
okungabafana.
Kwenzenjani? Abanye
basengamabhoxongwane
kanti
abanye
sebeqatha.
Sebengayibamba odibini!”
Ukhuluma yedwa njena.
Akhe imikhala, asinge njengoba ebukela
kude nje. Abone bebheke phansi behlangene
ngamakhanda
wena
owabona
iviyo
lezintuthwane
zididinga
inyamazane
esezihlabene ngayo. Kosiwa inyama lapha.
Kuyacaca ukuthi zinyiwe ubhekle wazishiya.
Abone ukuthi uyobe wephuzile umfo
waseLangeni.
Anikele esekhilikithela.
Usondela
khona
useyasho
ngengila:
“Ayihhashi mabongwendlini.” Lumphendule
kuchwaze nje: “Ngena wethu .... ungene
259
uphelele!” Asondele esekhasazela. Ha, kanti
kukhona ukudla okwedlula inyama?
Ngenkathi besalusile abafana bayaye bagawule imithi, babaze izinkezo,
izingqoko, amaphini, izilwane ezinhlobonhlobo, izinduku kanye nezagila.
KwaZulu akekho umfana noma owesilisa ohamba elengise izandla engaphethe
nduku ngoba induku yisona sikhali sakhe azivikela ngaso nxa ehlaselwa
abanye abafana, izigilamkhuba noma nje ashaye ngayo inyoka uma ethuka
eyilamela.
UMsimang, (1975:152) uyakweseka lokhu:
Khona belu ekwaluseni abafana babefunda
ngamagama nemisebenzi yezinhlobonhlobo
zemithi yehlathi. Imithi eyabe isemqoka
kakhulu empilweni yobufana ngeyezinduku.
Phela induku nobhoko nesagila yizona
zikhali zokuqala eziphathwa ngumfana
azivikele ngazo uma ehlaselwa ngabanye
noma esukelwa inyoka. Yizona futhi elusa
ngazo nanqanda ngazo ontanga ukuze
bangazichachazeli nje.
Uma kunjalo,
kufuneka ayazi imithi yezinduku engephuki
kalula,
nenomongo
omncane
hhayi
ubhongabhonga nje.
Ngenxa yolwazi olunzulu abafana abaluthola ekwaluseni bayayazi imithi
eyenza izinduku eziqinile njengempahla, inama, isiphampatho, umhlwathi,
inqayi, icibo, umnqumo, igqeba neminye. Ngalesi sikhathi besalusile abafana
bagawula izinduku nezagila. Izagila ziyehluka, kubakhona lezo zokuhloba
bese kubakhona lezo zokuzingela.
Ezokuzingela azinabo ubuciko ngoba
kugawulwa lapho kuhlangana khona amagatsha kusale iqhuzwana elingaba
isagila.
UDludla, (2003) ubeka kanje ngalezi zagila:
Izagila zokuzingela inhloso yazo kusuke
kungezokuphonsa noma ukujikijela ngakhoke akudingeke bunyoninco ngenkathi
zigawulwa ngoba kuyenzeka ngenkathi
260
umzingeli ejikijela silahleke. Ozingelayo
uphatha zibe ziningi ukubhekana nalesi simo.
Okunye okudingeka kakhulu uma kuzingelwa nokuwumgogodla wokuzingela
izinja.
Ayikho neyodwa inqina engaphuma ngaphandle kwazo, ngakho
awukho umuzi lapha kwelikaMthaniya ongayifuyile inja. Inja yilona sotsha
lomuzi.
Igada izihambi, ibikele umninimuzi ngazo naphakathi kwamabili
abakhunkuli babikwa yiyo, uyizwe noma isibakhonkotha. Nemimoya emibi
inja iyakwazi ukuyihogela. Ngakho inja iyanakekelwa kusukela izelwe. Uma
izelwe isewumdlwane, iphiwa umlaza namasi avutshwe ngezinkobe. Kufanele
uma isakhula kuqashelwe ukuthi ikhishwa umnqantula, oyisibungu esimila
ngaphansi kolimi esivimba ukuthi inja ingakuthandi ukudla. Lesi sibungu
sikhishwa ngeva.
UMakhathini, (2003) uphawula kanje ngokukhipha umnqantula:
Kuyisihluku
esingechazwe
ukukhipha
umnqantula ngento ebukhali njengensingo
noma okucishe kufane nakho ngoba
umdlwane usuke wophe kakhulu kwenye
inkathi ugcine ngokufa.
Iva yilona
elingumakhonya ekwenzeni lo msebenzi.
Umdlwane udinga ukunakekelwa uma usandakuzalwa ngokuthi uxukuzwe
isisu ukuze ungabi mapaklaza futhi usuthe.
Lokhu kwenziwa ngokuthi
ubanjwe ngezinyawo ezingemuva ubhekiswe phansi bese uyaxukuzwa.
Nokho kufanele kukhunjulwe ukuthi lesi senzo asimnandi ngakho umdlwane
uyakhala kakhulu ngenkathi kwenziwa lo mkhuba. Oyixukuzayo kufanele
engenzi mawala.
Noma inja isidla, idinga ukunakekelwa.
Iphiwa amathambo nenyama
engatheni uma kuhlatshiwe, ihlomule kakhudlwana uma ibambile ngoba
inikezwa
amathumbu,
amanqina
namathambo
enyamazane.
Lokhu
kwenzelwa ukuthi ibone ukuthi uma ibambile nayo izothola, igcine
isikuthanda ukuzingela.
261
Kubalulekile ukuthi inja inakekelwe ngokuya ethunjini. Uma inja ingayitholi
impatho efanele nayo igcina isiguqula indlela yokuziphatha. Isaga esithi: “Ithi
ingalamba iphenduk‟ inkentshane” sikubeka ngokusobala ukuthi uma inja
inganakekelwa, ingaphenduka isitha ekhaya, iqhobozele imfuyo.
UNyembezi, (1954:188) uyakweseka lokhu:
A dog will not interfere with domesticated
animals like goats, sheep, etc. which would
be its natural food in the wild state. That,
however, depends on whether the dog is well
fed. If it is not well fed and starves, the drive
of hunger causes its wild nature to reassert
itself and the dog forgets the artificial barriers
set for it. It will wreak havoc even among
domesticated animals.
Nayo njengemidlwane iphathwa izifo kodwa esithanda ukungayiniki thuba
yileso
okuthiwa
usekela.
Inja
ephethwe
ngokuqhaqhazela, ungathi ingenwa amakhaza.
yilesi
sifo
ibonakala
Lilula ikhambi lalesi sifo
ngoba umniniyo umane ayisike ingxenye yendlebe yophe, bese iyelulama.
UMsimang, (1975:46) ubeka kanje ngalesi sifo:
Ezindala zona zihlushwa usekela.
Uma
uyingene uyibona ngokungenwa amakhaza,
ivevezele libalele.
Bebesimze bayisike
indlebe, kube isiyelashiwe njalo.
Inja ekhonzwe kakhulu uma kuzingelwa kuba ichalaha. Ichalaha inja enkulu
yenduna.
Isizathu salokhu ukuthi linamandla futhi linejubane, liyakwazi
ukubhekana nezilwane ezinenkani nejubane njengezinyamazane. Amachalaha
futhi akujwayele ukuhlale elwa ebanga zona belu izinjakazi ikakhulukazi
ngesikhathi sokukhwelana.
Injakazi inja yensikazi esikhulile.
ayinawo amandla njengechalaha futhi nejubane layo alilikhulu.
uhlobo lwenja olukhonzwe kakhulu ekuzingeleni ibhansi.
262
Injakazi
Olunye
UNyembezi, (1992:21) ulichaza kanje ibhansi:
Inja yokuzingela elukhocosi.
Inja iyinja ngokubamba iqhaza elibonakalayo uma kuzingelwa. Inja
engazingeli ayithandwa muntu, ibizwa ngamagama angemnandi njengokuthi
iwumquba, umqulathi, umgodoyi, umhogwane namanye ahambelana nawo.
NesiZulu siyasho ukuthi “Kubamba ezingelayo.” Lokho kususelwa khona
ekutheni inja engazingeli ayitholi lutho nomuntu ongazizameli akazuzi lutho.
Inja ezingelayo nehlabanayo ekuzingeleni nomniniyo uyahlomula futhi
uyaqhilika intokozo. Nesaga esithi: “Inja ibambela umniniyo,” savela kanjalo.
UNyembezi, (1954:214) usihumusha ngolimi lwasemzini lesi saga kanje:
Inja ibambela umniniyo. (A dog catches
[buck] for its owner). Just as the buck caught
by a dog when hunting belongs to the owner
of the dog, a servant also labours for his
master.
Abafana abazingeli into etheni kuleli banga futhi nokuzingela kwabo
akuhlelelwa njengenqina.
Bayaye bakhaphele izinkomo ekhaphelweni,
kwenye inkathi bacele abafanyana ukuba baqaphe imfuyo. Noma ukuzingela
kwabo kungekhona okweqophelo eliphezulu nabo benza okusemandleni abo
futhi baqala nokufundisana belandela imithetho yayo inqina. Bayaqaphela
ukuthi uma konke abakuthole ngenkathi bezingela abakudli kodwa baze
bakwethule emakhaya noma ngabe kuncane kangakanani.
bayababonga abafana banconcoze ukuze babaphe ugqozi.
Abadala nabo
Bayafunda
imithetho ethile yenqina njengokuthi uma kuvuka inyamazane, ayibizwa
ngegama ngoba uma kwenzeke njalo, leyo nyamazane ngeke besakwazi
ukuyibulala.
263
UNxumalo, (1951:69) uyakweseka lokhu lapho eveza uDodo exoxa noManiki
ethi:
Lalela uze ubhasobhe-ke. Uma uzwa bethi,
„ubonakele‟! Ubuqonda ukuthi sekuvuke
isilo, kumpempeza uDodo. Ungezwa futhi
bekhala ngokuthi, „Enhla, ezansi, amathole,‟
bese wazi ukuthi sekuvuke izingulube.
Usheshe ucinge umuthi ngoba ingulube
iyokwedlula nawe. Cha-ke uma uzwa besho
„uluthi‟ ubokwazi ukuthi basho insimba.
Wabuza
uManiki
wathi,
“Basuke
bekuhloniphelani bangakubizi ngamabizo
akho?”
Kuthiwa uma ukubize wakugangalaza kusuke
kucashe kungabe kusabulawa. Uma uke
walokotha nje wakubiza ngegama lakho
lokho okuhlonishwayo, izinsizwa eziseduze
nawe ziyokuphophotha ngezinti zemikhonto
zithi, “Suka lesisiphukuphukwana!”
Bayafunda futhi nokuthi uma uhlaba inyamazane kufanele uthokoze kunanele
namawa, kuzwe bonke ohamba nabo.
Lokho kwenzelwa ukuthi noma
kwenzekile wayihlaba yangawa inyamazane kodwa nozoyiqedela azi ukuthi
ivuswe uwe ngoba phela nakhu uthokozile kwezwakala. Uma ungenzanga
njalo, ozoyiqedela unelungelo lokuyiqola, athi ivuswe nguye ngoba engekho
omemeze wakhombisa ukuthokoza.
Lokhu kufakazelwa uNyembezi, (1951:70) lapho uDodo eyala uManiki ethi:
Uma ushaya unogwaja noma uhlaba
inyamazane ubothokoza. Umemeze kakhulu
kuzwe umuntu wonke. Wayemchazela ethi:
“Uyabona njengoba singabalapha eMathunzi
nje, umele uyihlabe inyamazane uthokoze
ngokuthi, Mamo, Amathunzi ezintaba!”
Uyozwa-ke abakini sebenanela ngokuthi;
“Thunzi, thunzi.” Noma uyihlabe yamuka,
bayiqedela
ngaphambili,
sekungeyakho
ngoba uthokozile kwezwakala. Ukhumbule
phela ukuthi lowo okuqedelele inyamazane
264
yakho uzomhlomulela umlenze.
uDodo.
Kugeceza
Uma kuphunywe inqina abantu enihlangana nabo anibabingeleli ngendlela
eyejwayelekile futhi anibabuzi nampilo. Kodwa babingelelwa ngokuthi uthi
“Ngamehlo enyamazane;” nabo baphendule ngokuthi; “Ngamehlo ayo.”
Okuchaza ukuthi babuye behambaze befana nomuntu ongembethe.
Lokhu kufakazelwa uNyembezi, (1990:117) lapho echaza lesi saga kanje
ngolimi lwasemzini:
Baphum‟ inqina kaMabuyaze. (They went
on a hunting expedition of Mr Come backempty).
The expression centres in the words ukubuya
ze, to return empty.
When a hunting
expedition sets out, the people at home expert
to see them return with animals which they
have killed.
When, therefore a person goes out on a
fruitless errand, he is likened unto a hunting
expedition which goes out and returns emptyhanded.
Noma-ke abafana bengakayiphumi inqina kodwa ngenkathi bezingela
besalusile, bayazama ukuziqhelanisa nemikhutshana eyenziwa khona ngoba
lokhu kubahlomisela ingomuso lapho nabo sebefike kulo izinga lokuthi nabo
bazimbandakanye nayo. Bakhona abafana asebekhule ngokwanele ukuphuma
inqina abaselusayo, yibona-ke laba bafana abacobelela abafanyana ulwazi
nemigomo yokuzingela.
Abafana kuleli zinga bazingela ngokungakwamandla abo. Bazingela izinyoni
namabuzi. Amabuzi azingelwa ngokuthi abafana baqembukelane amaqembu
amabili. Abanye bazongena emavungwini phakathi esikhotheni beyowathusa,
elinye iqembu lisuke seliqaphe ngeso lokhozi emzileni lapho ehamba khona
ngezagila nangezinkande.
ngawo
yingakho
kulula
Amabuzi phela awawushintshi umzila ahamba
ukuwazingela.
265
Ngenkathi
besaqembukelene,
bahlabelela iculo elisamdlalo kepha libapha umdlandla wokwenza lo msebenzi
ngempumelelo.
ULanga, (1997:21) ulibeka kanje leli culo:
Kuzobe sekuhlatshelelwa kanje:
Iqembu 1
Iqembu 2
Iqembu 1
Iqembu 2
:
:
:
:
Imbimbi ji!
Ha!
Idla abantwana
Ha!
Noma-ke kuhlatshelelwe kuthiwe:
Igosa
:
Abavumayo
Igosa
:
:
Abavumayo
:
Wena yo!
Wena yo!
Amabuzi
Awubheke
Ngizokuhlinzel‟ injelane
Amabuzi!
Bazosho belokhu bephindelela beshaye nehlombe.
Ayothi angaqhamuka
amabuzi, bawacibe ngezinkande. Lawo ahlatshiwe bayawathatha, bawebule,
bawose noma aphekwe. Bayawadla banike nezinja uma bethanda.
Ikhono lokuciba balifunda kulo mdlalo okuyilona abazolidinga uma
sebezingela beciba izinyamazane. Nekhono lokuhlinza baliqala khona lapha
ngenkathi behlinza amabuzi.
Izinyoni zona bazicupha ngezihibe, izife nangenomfi.
Izihibe zenziwa
ngokuthi kwakhiwe imigoga bese kufakwa izinti bese kufakwa nentambo
eyisihibe.
Maphakathi nezihibe kufakwa incombo noma umgqakazo ukuheha izinyoni.
Ziyothi zithi ziyokudla ukudla, ugwibike umgoga, inyoni ibambeke esihisheni.
Enye yezindlela zokuzingela izinyoni ukuzicupha ngenomfi. Inomfi inindwa
266
lapho kuvamise ukuhlala khona izinyoni. Ziyothi ziyahlala bese zinamathela
unomphela zehluleke ukundiza bese abafana beyazicoboshisa.
Enye yezindlela yileyo yokuzicupha ngezife.
UNxumalo noNyembezi,
(1966:28) babeka kanje ngale ndlela:
Kanti lapho zicushwa ngezife kufuneka
inhlava,
inhlwabusi
noma
okunye
okudliwayo okungahawukelwa yizinyoni.
Lokhu kudla kubekwa phakathi nendawo
othini oluthintene noluseke itshe ukuze ithi
ingathi iyathinta inyoni liwe itshe iciphizeke
ife noma ilimale kakhulu.
Le ndlela yokucupha yaze yadala isaga esithi: “Itshe limi ngothi Nkombose
kababa” ngoba izinyoni zaze zawufunda lo mkhuba wabafana ngokuzicupha
kanje sezibona ukuthi nakwaMadala eJuteni alikaze itshe lime ngothi
kungonakele lutho.
Enye yezindlela eyejwayelekile yileyo yokusebenzisa izindwayimane.
UNyembezi (1992:326) uyichaza kanje indwayimane:
Into yokushwiba amatshe ngamandla
amakhulu noma isidubulo sezinyoni.
Le ndlela iyona esingathi ilula kunezinye ngoba uma umfana ekwazi
ukunemba, uyazibhuqabhuqa izinyoni.
Kodwa nakho akulula ngoba nazo
ziyayifunda imikhutshana eyenziwa abafana enenjeje. Kwenye inkathi zithi
zingambona umfana ethi ulula indwayimane leyo, zishaye zichithe, ngakho
nabafana bayazifihla.
Lo
mdlalo
muhle
ngoba
uyabasiza
abafana
ukuthi
bazi
izilwane
ezinhlobonhlobo eziyingozi nezingeyona. Kuphinde kusize abafana ukuthi
balazi inxeba uma sekuhlatshwa ngoba befunda khona ekwaluseni. Ikhono
lokunemba nelokuciba uhlabe esikhonkosini kufundwa khona lapho
ekwaluseni ngenkathi beciba amabuzi ngezinkande nangenkathi beshaya
izinyoni ngezindwayimane. Ngenkathi beshaya izinyoni bafunda nezinhlobo
267
zazo izinyoni. Amakhono okuhlinza nawo avuswa khona lapho ngenkathi
behlinza amabuzi.
Lokhu kufakazelwa uLanga, (1997:22):
Bafunda ukuhlinza nokwebula. Abafana laba
baye
balingise
lapho
kuhlinzwa,
okuyisikhunjana sebuzi baseneke elangeni
kuhle okwesenkomo noma esembuzi.
5.12
Ukwelenyoni
Lo mdlalo ungomunye okhonzwe kakhulu ekwaluseni. Udlalwa ngokuthi
abafana bagibele emithini baze bafike phezulu. Lowo mfana okwazile ukuthi
athi chwa yedwa phezulu kunabo bonke njengenyoni ihleli esicongweni
sesihlahla uyena odla umhlanganiso.
ULanga, (1997:23) uyakweseka lokhu:
Kulo mdlalo abafana bagibela ezihlahleni.
Lokhu
bakwenza
ngokuncintisana.
Kubhekwa ukuthi ubani ozokwazi ukugibela
aze ayofika phezulu kwelenyoni lapho
abanye
okungenzeka
bangakwazi
ukufinyelela khona. Lo mdlalo uyingozi uma
abafana
bephikisana
ngokufinyelela
egatsheni lokugcina ngoba ayantenga bawe
balimale.
Lowo ogibele waze wayothi chwa
kwelenyoni ube esebuza kwabanye athi:
Obuzayo
Abaphendulayo
Obuzayo
Abaphendulayo
:
:
:
:
Ngikuphi mina?
Ukwelenyoni
Nina?
Siphansi
Emva kwalokho ebe esehlabelela athi:
Inkosi yakithi
Bayithumele ePitoli
Ukub‟ iyogada
268
Abant‟ ababoshwayo
Wo! Wo-woO! O! OO!
Sawubona mntakankehli
Sigaxa sikabhatata
Ukunombela esihlahleni uyothi chaphasha phezulu akumdlalo womuntu,
kudinga osibindigidi.
Inhloso enkulu yalo mdlalo ukufundisa abafana isibindi ngoba amagwala
awanandawo kwaZulu. Lo mdlalo uphinde ube lusizo kakhulu kubafana lapho
bebhekene nezilwane zasendle eziyingozi, bengesenayo indlela yokubaleka
bese beqhwakela kuso isihlahla leso.
Lokhu kufakazelwa uMthembu, (1967:41) lapho eveza umfo kaMthembu
uDlovunga ehlangene nentombi yakwaZondi uDumezweni bese kuthi memfu
ingwe ngenkathi bexoxa kanje:
“Awu! Ngizoyiphendula kanjani kanye kanye
yonke le mibuzo ongibuza yona? Eminye
seyize yangikhohla. Yebo, uqinisile nxa uthi
ngingowezizwe.
NgingowasebaThenjini
abakhe ngalapho kuhlangana khona uThukela
neMpofana,” kuchaza mina ngephimbo
elizothile ukuze ingexwayi neze. Kwathi
lapho ngiyibheka emehlweni ukuze ngibone
noma kwakusekhona yini ukungesaba,
ngayifica isawahlahlile amehlo, kodwa
ingawabhekisile kimi kepha igqolozele
eyayikubona emuva kwami kwazise ukuthi
amehlo yayiweqise phezulu kwehlombe lami
langakwesokunxele.
Lokho
kwangenza
ukuba ngiguquke ukuze ngibone lokho
okwakuyethusile.
Hhawu,
nempela
ngakhangwa yingwe ingqabithela phansi
yehla komunye wemithi eyayibuqamama
nalapho sasimi khona.
Uvalo olwangishaya lapho ngingelufanise
nalutho ngoba ngezwa kuthi mangicele
empunzini ukuze ngizisindise kodwa
ukufunyanisa intombi seyingenwe uvalo,
olwayenza ukuba isimze nje imise
okwesiphunzi,
kwanginqanda, ngabuye
269
ngafikelwa umbuzo wokuthi: “Khona
ngangingathi
ngithi
galo
yephuka,
ngangiyobalekelaphi?”
Ngasale
nje
sengizimisela
ukufela
khona
lapho
njengeThembu.
Abanye abafana kuphinde kubasize lapho bethuke baba izinhloli ngoba
izinhloli uzithole sezilenga ezihlahleni, zihogela imimoya futhi zifuna
nokusinga kahle. Uma uyinhloli kudingeka ufike nolwazi oluphusile eNkosini
ngoba uma kungenjalo, ishoba lingalala amazolo.
Lokhu kufakazelwa uMsimang, (1976:80) lapho eveza iNkosi uCetshwayo
ecishe ebulala inhloli yakhe ngesikhathi sempi yaseSandlwana kanje:
Inhloli yesibili: Ndabezitha! Sibondwe sinye
eSandlwana! Yisibhicongo Silo samakhosi.
Cetshwayo: Uthini mfokazana ndini? Uthi
impi yami isibhicongo. Uyazi ukuthi ungahle
ufele khona lokho, Jama! Khuluma
mfokazana.
Inhloli yesibili: Ndabezitha! Ngiyashweleza
wena weqhawe. Ndaba wakoMkhulu, kubi
eSandlwana Silo sezwe. USuthu luza luzile,
kepha phinde iyenqaba iNkinsimane ishaya
icole ngombayimbayi. Ukhandampemvu
lusabe luyathe luyakhuphuka Ndaba,
baphethe izulu lezandla.
5.13
Ukushaya izinyoni
Omunye umdlalo okhonzwe abafana ekwaluseni yilowo wokushaya izinyoni.
Kuye kuthi uma kwelusiwe abafana bafuduke bayofuna indawo lapho
kujwayele khona izinyoni.
Bahamba nje baphethe izagila ngambili noma
ngantathu.
Bahamba nje abanye bayaklolodelana ukuthi bazohlulana ngenani lezinyoni
ezizoshaywa.
270
Lokhu kufakazelwa uLamula, (1962:21):
Bekwenzeka ukuba omunye umfana aqoke
omunye ukuthi yena uzakumehlula, ashaye
eziningi kunaye, noma ayishaye kuqala
inyoni kunaye. Lokho-ke kuyenziwa nalapho
kuzingelwa izinyamazane.
Uma sekufikiwe emphelandaba abafana baqala umqhudelwano wabo
sebejikijela izinyoni ngezagila.
Uma umfana eyinembile inyoni, ubeka
uphawu esagileni sakhe ukuze azi ukuthi sewahlabana kangaki ngaso.
ULamula, (1963:21) uphinde akuveze lokhu:
Kungumkhuba wabafana ukuba kuthi uma
eshaye inyoni ngesagila esithile asiqophe
izinga, ukuze ahlale eqonda ukuthi
sewashaya izinyoni noma izinyamazane
ezingaki.
IsiZulu sithi: “Inyoni ishayelwa abakhulu.”
Naye-ke umfana uma eqede
ukuyishaya inyoni, akayilokothi ayidle kepha idliwa noma unina.
Lo mdlalo ube nezingqwele zakhona ezaziwayo ukuthi isagila asintazi
nomoya kepha sibuya nensonyama.
Ngaphandle kokuthi lo mdlalo uwumdlalo nje wokukhipha isithukuthezi
ubuye ube nezimfundiso ezithile.
Imfundiso yokuqala ufunda ikhono
lokunemba. Okwesibili kungenye yezindlela zokuthiba umashayandawonye.
Lokhu kufakazelwa uLamula, (1963:21):
Nakho
ukushaya
izinyoni
kungathi
kungumdlalwana
kubafana,
kunjengokuzingela nje kwabadala: yebo
kambe kokubili kuyindlela yokufuna ukudla,
kodwa khona kuyimidlalo.
271
Ngenkathi bezishaya izinyoni bagcina sebezazi ezingafi kalula njengendlanzi.
Baphinde bafunde nezingadliwa abantu abancane njengofukwe ngoba
kunenkolelo yokuthi uma uwudlile uyakhohlwa. Bayazazi izinyoni zamakhosi
njengamagwalagwala. Abatolikelwa ukwazi izinyoni zabathakathi othekwane
nezikhova.
5.14
Isiphetho
Kuyacaca ukuthi ngaphandle kokuchitha isizungu imidlalo edlalwa abafana
ekwaluseni ineqhaza elikhulu eliyibambayo ekuthuthukiseni ingqondo
yomfana kanye nokuqinisa umzimba womfana.
kungokunye okulethwa yile midlalo.
Isibindi nenhlonipho
Imidlalo efana nokuciba insema,
ukuqwagela, iqanda lenjelwane, ukushaya izinyoni nokuzingela kufundisa
umfana ikhono lokuqaphela nokucophelela.
nokungcweka iqinisa umfana umzimba.
Imidlalo efana nokubhukuda
Imidlalo efana nokweqhathana,
umdlalo wezingwenya, ukwelenyoni, ukudla iphaphu ufundisa umfana
isibindi.
Inhlonipho nakhona ifundwa ngokuphelele lapho abafana
befundiswa ukuhlonipha izingqwele nabantu abadala.
Imidlalo efana nokuzingela, ukushaya izinyoni nokuqwagela kufundisa
abafana izindlela zokuthiba umashayandawonye ngenkathi besehlane belusile.
272
ISAHLUKO SESITHUPHA
6.0
ISIHLAZIYO, IZINCOMO NESIPHETHO
6.1
Ukuhlaziywa kocwaningo
Kuleli banga sekuyithuba lokuthi le mbenge ekade ithungwa iphethwe
namajoka akade esikinatele athulwe abekwe ethala, zihambe ziyokweluka.
Kuzothi ngenkathi ethulwa amajoka kube kubhekwa ukuthi ngenkathi silima
akukho yini lapho sinyanyalate khona.
Uma kutholakala ukuthi kukhona
lapho sishibilike khona, siyobe sesibuyela emuva namageja eseloliwe
esecwebezela sesiyohlela kahle amasoyi ngoba neso lixhoshwa libhekile.
Ngenkathi silima, sihlakaza amasoyi sibe sihlose ukuthi le nsimu ibukeke
ibeyinhle ithandene.
Uma kukhona ongathi akaboni ukuthi lolu cwaningo likuveze kwacaca bha
ukubaluleka kokwelusa esizweni sikaMthaniya ngabe impela usinisa
amahleza.
Lolu cwaningo lwenekele izwe lonke ukuthi ukwelusa lokhu
akukhona nje ukukhalima izinkomo kepha kuyisikhungo sezinga eliphezulu
lapho abafana beqeqeshelwa khona imisebenzi enhlobonhlobo nolwazi
oluningi olunzulu abazoludinga empilweni.
Umuntu ongumZulu wesilisa
ongalusanga usuke efana nomuntu ongaqeqeshiwe emikhakheni eminingi
yempilo, kangangoba isikole sesimanje angeke sifaniswe nesikhungo
sokwelusa.
UNtuli, (2006:3) uyakweseka lokhu lapho ubaba uMbatha (uSosobala) echaza
kanje:
Mayelana
nokukhula
kwami,
nami
ngangelusa njengabo bonke abafana.
Ngelusa impela ngoba esikoleni ngavela
kancane nje. Ngagcina ebangeni lesithathu,
ngakho ukwelusa lokhu. Ngenkathi ngingena
esikoleni
ngase
ngikhulakhulile,
273
ngiseminyakeni eyisishiyagalolunye noma
ishumi.
Lokhu kukhombisa ngokusobala ukuthi ukwelusa lokhu kuyaqeqeshana
ngenxa yempumelelo abanayo empilweni ubaba uMbatha kwezamabhizinisi
nakweminye imikhakha kodwa ebe elunguze kangako esikoleni sesimanje.
Kuvelile ocwaningweni ukuthi ukunakekela ukukhula komqondo womntwana
akufikanga neze nabaseNtshonalanga kepha nathi lapha kwelikaMthaniya
kwakukade sakufakela izibuko siqala khona ekwaluseni ngokuthi abafana
baluse ngokwamazinga abo kuqashelwe ukukhula kwabo. Abafana bebeqala
ekhaya beqaphela izinkukhu, izimbuzi nezimvu bese begogoda ngokwelusa
izinkomo.
UHillary, (1989:26) ukufakazela kanje lokhu:
Young boys are taught how to herd calves,
goats and sheep while their older brothers‟
work with cattle.
UTyrell,
(1983:136)
uyakufakazela
lokhu
lapho
lwaseNtshonalanga kanje:
In Western society the young person faces an
uncomfortable growing-up time.
The
passage from childhood to maturity often
entails a protracted series of encounters
between older and younger generations, with
the younger fighting for a recognition not
easily accorded them by the older. By
contrast, initiations in African society are
easier on the different age groups, providing
a clear set of rules dictating behaviour
towards one another. The prospective initiate
is removed from society to undergo
experiences which separate him or her from
society at large, as previously perceived.
However this procedure effectively binds the
initiate into a specific social group and it is as
a member of this group that he or she is not
only welcomed back into society, but given
274
eveza
uhlangothi
an acceptable mode of self-expression and
participation.
Noma isikole singakhona kodwa imfundiso yaso ayinalo iqhaza elingako
njengemfundiso etholakala kubazali ngezindlela eziningana.
UNxumalo, (1969:61) uyakweseka lokhu:
Abelungu bafika nemfundo kuleli. Imfundo
lena yinto entsha impela kuthina. Ngabazali
okufanele bafundise izingane zabo, uyise
afundise amadodana akhe ngezinkomo,
ngokuzingela,
ngokulwa
nangombuso
weNkosi,
nokuziphatha
ezweni
nangamakhambi
athize
okufanele
asetshenziswe asizayo lapho umuntu
enomkhuhlane. Unina kufanele afundise
amadodakazi akhe ukupheka nakho konke
okumayelana nokudla, ukuziphatha kahle
nokuzakha.
Ucwaningo lubuye lwakucacisa ukubaluleka ngokufundisana amasiko
anhlobonhlobo ngenkathi kwelusiwe ngoba amasiko angumgogodla wanoma
yisiphi isizwe.
Isizwe esingawagcini amasiko sifana ncamashi nesihlahla
esingenazo izimpande.
Lokhu kufakazelwa uNtuli, (2006:48) lapho eveza ubaba uSosobala ebeka
kanje:
Kungaba yintokozo kimi ukuthi abantu
bakithi bazi ukuthi bangobani, bavelaphi,
nokuthi yini inhloso kaMvelingqangi ngabo.
Kungaba yisifiso sami sokuthi uZulu nezinye
izinhlanga zibambelele emasikweni azo.
Kungaba yintokozo kimi ukuthi nathi
njengoZulu
semukelwe
njengabantu
abakwaziyo
ukwelapha
njengabaseNtshonalanga. Kungaba yinjabulo
kimi ukuba intsha nayo ifunde, ihlukane
nezidakamizwa, udlame kanye nobulelesi.
Ngifisela amakhosi akwaZulu aqhubekele
phambili neqhaza alibambile lokuthuthukisa
275
imfundo yamasiko esintu. Asikho isakhiwo
emhlabeni esingasimama uma sakhele phezu
kwezakhiwo
ezinamaphutha.
Ukudlondlobala kwesizwe sethu kuyoba
umphumela
wokulandela
amasiko.
Ukwethembeka nobumbano lwabampisholo,
amaNdiya, abeLungu, namaKhalathi kuyosho
impumelelo engummangaliso kuwo wonke
umuntu, kungabibikho ukuthi bahlangane
phezulu, phansi bangamahele.
Kulolu cwaningo kuvele obala ukuthi asikho isidalwa esingaphansi komthunzi
welanga esingenamelusi futhi esizimele ngoba ekugcineni sonke sinomelusi
omkhulu, uMvelinqangi.
Lokhu kufakazelwa uZulu, (2005:275) lapho ethi:
Indalo yonkana esiyibonayo nesingayiboni
ngamehlo
enyama,
ubukhona
bayo
besekeleke kuMvelinqangi. Cishe asikho
isidalwa esingaqinisa ngokuthi sona sizimele
ebukhoneni baso, kepha yileso naleso impilo
yaso yencike kwesinye. Ubukhosi nabo
bukhona ngokwesekeleka nguMvelinqangi.
Ucwaningo lukuvezile ukubaluleka kwalo lonke uhlobo lwemfuyo lapha
kwelikaMthaniya ukusukela ezinkukhwini, kwenyuke ngazo izimbuzi
nezimvu kuze kuyoshaya phezulu ezinkomeni.
Yileso naleso silwane
sineqhaza esilibambayo ezimpilweni zomuntu ongumZulu. Uma isimo
singavumi
kahle ngokwezomnotho ukuthi uhlabe imbuzi
ngenhloso
yokuxhumana nabangasekho, umuntu uvumelekile ukushweleza ezinyanyeni
ngenkukhu.
Umphako usuke ungaphelele uma singekho isibhuklabhukla
sesikhukhukazi esimise amadolo.
Ukubaluleka kwezimvu kwenekwe obala ngokuveza ubumnandi benyama
yazo, kuthi izikhumba zazo kwenziwe ngazo iziphuku zokulala nezevatho
zabesimame ezisezingeni eliphezulu.
kubekwe ezithebeni.
Ukubaluleka kwezimbuzi nakho
Akekho namunye umuntu ongumZulu ongabonanga
ukuthi imbuzi kanye nokuthetha idlozi kufana ncamashi namacala amabili
276
emali angehlukaniswe.
Imicimbi eminingi yesintu ayilokothwa yenziwe
ngaphandle kokuba kuwe imbuzi. Inkomo ilandela kamuva, imbuzi ikade
yahlatshwa.
Kuyajabhisa nokho ukuthola oSolwazi abafana noKrige, (1950:189)
bephawula kanje:
Goats are indeed sacrificed for occasions of
lesser importance, or when a man is poor and
has no cattle, but for all important sacrifices
cattle are always used.
Kuphinde kwavela nokuthi ngaphandle kokuthi imfuyo le siyithandela
ukusobozela inyama yayo, ubisi, amasi, ukulima ngayo nokunye; ibuye ibe
usizo ekwenziweni kwezingubo zokugqoka nezokulala.
Lokhu kuphinde kwesekwe uZulu, (2005:14):
Izimbuzi kanye nezimvu kwakungabalwa
lokhu ngoba kuthiwa akekho owayengazazi
ukuthi zingakanani.
Izikhumba zezimvu
kwakwenziwa ngazo izingubo zabantwana
beSilo.
Kanti sasifuye nezimbuzi
ezazinoboya obude. Izikhumba zalezi
zimbuzi kwakwenziwa ngazo izingubo.
Kuyavela ocwaningweni ukuthi kwelikaMthaniya indoda yaziwa njengendoda
uqobo ngenxa yobuningi bemfuyo enayo esibayeni. Inqubo yaseNtshonalanga
umuntu embona izinga akulo ngodanariyu abagqibe emabhange.
Noma
kunjalo bawukhipha khona emabhange umnotho wabo beyothenga zona
izinkomo zoqobo ngoba zibalulekile.
Lokhu kufakazelwa uKnight, (1989:3):
Cattle played a crucial role in the Zulu
scheme of thing not just as a practical asset a
source of food and hides – but also means of
assessing status and worth.
277
Uma owesilisa enemfuyo eningi, lokho kumnika igunya lokuthi abeke uvo
lwakhe ebandla namanye amadoda amlalele.
Lo mbono ufakazelwa uNxumalo, (1969:37) kanje:
Emva kwesikhathi sengikhulile kwakhanya
kwabaningi ukuthi njengomuntu omdala
ngase nginolwazi ezintweni eziningi. Babazi
ukuthi
umuzi
wami
ngangiwuphethe
ngobuqotho, kungekho bubi eduze komuzi
wami. Ngisho nenduna yendawo yayikwazi
lokho. Kaningi ingicela ukuba ngikhulume
ngaphansi
komuthi
lowo
wayo
owawuyisigcawu. Baningi abantu ababehlala
belalele, abaningi bazemukele bazenze
izeluleko zami. Babazi ukuthi owami umuzi
ngangiwuphethe ngaphumelela ubuningi
bemfuyo kababa kwaphindana kimina. Yebo
kwakumahlikwane
izinkomo,
kwakunezinqudulu,
nezinsengwakazi,
izigqila nezinyumba.
Kwakunezinkunzi,
kunezinkabi,
kunamajongosi.
Kwakunamaguqa,
kunamankonyane,
kunemimvemve, lapho zibuya ntambama
amabele ezinsengwakazi ayethi akahushe
phansi. Izingane zami zakhula zondlekile.
Kwakunezimvu
zisindwa
yimisila,
kunezimbuzi zikhuluphele zicwazimula,
kungenkukhu ngingalazi nami inani lazo,
futhi ngingenandaba nalo.
Ngenxa yokubaluleka, abanye sebebone kungcono ukuthi imfuyo bayithathe
ngozwani.
Izigameko zokwebiwa kwemfuyo iyodayiselwa abanezitolo
zenyama zithe chithi saka kwelikaPhunga noMageba. Amanye amasela aseze
asungula amaqembu asebenza ngokuhleleka.
Lokhu kufakazelwa iphephandaba Isolezwe lomhla zi-3 kuMfumfu 2008,
ikhasi le-10 lapho libeka kanje:
Njengokuhleleka kwamasela ezimoto adume
ngamaginsi, kanjalo namasela emfuyo
asebenza ngendlela ehlelekile. Ukwebiwa
kwemfuyo
kwenziwa
ngezigaba
278
ezahlukahlukene
kusukela
kweso
kuyintshontsha imfuyo, kuya esigabeni
sokuyisusa
umaka,
kuya
kweyokusishushumbisa
kuze
kufike
esigabeni sokuyidayisela lowo ozoyihlinza
ayithengisele abathengi basemabhusha.
Ukwanda kwalo mkhuba wokuthatha ngozwane kwezinkomo sekuthande
ukuba nomthelela ongemuhle ekufuyweni kwezinkomo ngoba abanye
sebebona kungcono ukufuya ezinye izilwane zasendle kunezinkomo.
Lokhu kufakazelwa iphephandaba Isolezwe langomhla zi-15 kuMfumfu 2007,
ikhasi lesi-8 lapho intatheli uPhili Mjoli ebeka kanje:
Ukwanda
kwamasela
eba
izinkomo
nokushintsha kwesimo somnotho yikho
okuholele ekutheni isizwe sakwaGumbi
eMkhuze, eNyakatho yekwaZulu Natali,
sikhethe ukufuya izilwane kunezinkomo.
Izinga lokwebiwa kwezinkomo selenyuke
kakhulu kulesi sifundazwe kanti nendawo
yethu isiwugwadule, okusenza sabona ukuthi
isiqiwu
yiso
esizosingenisela
imali
kunezinkomo, kusho uGumbi iNkosi
yesizwe.
Ucwaningo lukucacisile ukuthi iningi ngendlela eyisimanga imfundiso
etholakala ekwaluseni. Kusuke kwelusiwe lapho abafana befundisana imibala
yezinkomo. Uye ucabange ukuthi ngabe ukukhuluma ngaphandle kokwazi
imibala yezinkomo kwakuzobhimba kanjani. Kwakuyozwakala kanjani uma
umuntu ezothemeleza athi: „Inkomo kaGcwabe emnyama ngokuluthuthuva
iphinde ibe namabala amhlophe ahamba sengathi abehanguka kodwa abe
emhlophe, abe kuwo wonke umzimba ilinyazwe inkosazana.‟
Ngenxa
yokwelusa lokhu kusongwa kalula ngegama elilodwa kuthiwe inkomo
kaGcwabe ezikhalazemithi.
Ngabe babeyocikoza bethini abakhongi uma sebezokokhela umlilo ukuba
amagama emibala yezinkomo ayengekho? Ngibona sengathi zaziyoze zibuye
279
inhlazane uma beziphethe zonke, belokhu bezithamunda ngayinye uma
zingagoqwa ngemibala.
Kwenye inkathi babeyoze bathole nedicane
kumninimuzi, belokhu beshwashwatha, bethemeleza into engapheli kungekho
inqubekela
phambili.
Phela
ukuphathwa
kabuhlungu
kwabakhongi
kuyinsakavukela lapha kwelikaMthaniya futhi kulisiko.
UMsimang, (1975:263) ukweseka kanje lokhu:
Kuqala abakhongi laba babephathwa kabi
kakhulu. Wawungafunga uthi abafunwa,
kumbe benze icala elithile elesabekayo.
Babexoshwa
kokunye
bashaywe
nokushaywa.
Noma kunjalo bona
babengaphindiseli ngoba nakhu phela
bamqala emzini wakhe umnumzane lowo,
kanti futhi beze ngokuncenga nokucela.
Ukuxoshwa nakho babehlala bekulindele,
ngakho-ke bengakushayi mkhuba. Umgomo
kungukuthi ngelanga elilandelayo bazobuya
futhi baze bemukelwe. Bazolokhu bephindile
ukumemeza ngendlela leyo abaqala ngayo,
bephinda imibala yezinkomo njengoba
bayilandelanisa kwasekuqaleni.
Namhlanje abakhongi sebexoshwa noma
kabili, kodwa kuqala kwakungaze kube
kathathu noma kane, bese kuba yikhona
umnumzane
esethumela
umfana
ethi
abangeniswe abakhongi. Bazonele bafike
emnyango welawu lelo abazongeniswa kulo
aphinde futhi umkhongi akhuleke. Ukhuleka
ngesizotha nangobugagu, phela ukhulekela
ukungena emzini womnumzane. Usacela
sona isihlobo esihle, esicela ngemibala yakhe
emihle.
Ngenxa yalokhu masituswe kungaphezwa isikhungo sokwelusa ngokugwema
le nkiyankiya. Uma umkhongi eyokwakha ubuhlobo umninimuzi kwenye
inkathi uze achazeke uma ezwa umkhongi ezibiza kamnandi ngemibala nolaka
luze lwehle, uthole ingane yabantu isithengiswa okwebhayi ngokuchazeka
imibala.
280
UMsimang, (1975:262) uyakweseka lokho kanje:
Ngithunyiwe baba! Ngithunywe okaThwala!
OkaMnyamande kaMalindisa owalindisa
udadewabo wathi angadli ububende. Uthi
funela neno wena wangenhla. Uthi inja
yakhe idle umfuma wakho. Uthe ngize
ngimcelele isihlobo esihle uMnyamande.
Uthi wokha umlilo ngesithole sakhe
esimaqandakawayiba sagqiza ngamanqina
amhlophe. Kuthule kuthi du, abuye aphinde
futhi umkhongi acele isihlobo esihle esho
ukuthi abamthumile bathe inja yabo idle
imfuma. Sebeyezwa belu abalapha ekhaya.
Aphinde futhi umkhongi: “Nina basekuthini!
Ngicela
isihlobo
esihle
ngesithole
esimaqandakawayiba esigqize ngamanqina
amhlophe. Ngithunywe owasekuthini uthi
angimcelele isihlobo esihle ngesithole sakhe
esiyimpemvukazi
ensizwakazi,
uthi
ngimcelele isihlobo esihle ngesithole sakhe
esinhlamvukazi sasesibajoli ngeshoba. Uthi
okasobanibani
angimokhele
umlilo
ngesithole sakhe esinsingizizisuka.
Uthi
ucela isihlobo esihle ngesithole sakhe
esinkonekazi. Uyacela owasekuthini, uthi
funela neno ngesithole sakhe esilungakazi.
Sengibeka ubhoko lapho wena wasekuthini.”
Ulwazi olunzulu lwesimo seZulu abafana balufunda ekwaluseni. Abafana
abatolikelwa ngesimo sezulu esinhlobonhlobo.
Bayabona uma kuzoba
nesishingishane. Uma lizokhipha inhlanzi emanzini, abatshelwa muntu
nokuthi emva kwalokho bengalindela umdumo.
UNyembezi, (1953:43) uyakweseka lokhu kanje:
Ilanga lalingashisi nje, lalikhipha inhlanzi
emanzini. Kwakungekho ngisho nomoyana
nje ohelezayo. Abafana base belazi ukuthi
livame ukuduma emini yantambama. Yikho
nje nangaleli langa kwathi noma belibona
lihloma abaze bazikhathaza kakhulu.
281
Ingqophasikhathi ayibalulekile ngokungakho kwelikaJama ngoba ucwaningo
lukucacisile ukuthi nangaphandle kwayo abafana bayasigcina isikhathi.
Abafana bayakwazi ukukhala kwezinkukhu zokuqala, ezesibili kanye
nezesithathu.
Bayazi ukuthi uma sekukhala ezesibili kufanele bavuke
babhekise amabombo ediphini. Bafundisana zonke izinhlobo zezinkanyezi
nokubaluleka kwazo, inqonqoyi, indonsa, isicelankobe nezinye bazazi
njengoba bezazi.
Ucwaningo lukubeke kwacaca bha ukubaluleka kwezihlahla.
Owesilisa
ongumZulu akalokothi nangengozi ahambe evathazela okwenina engaphathi
ngisho nenduku yokushaya inyoka endleleni.
Kungalesi sizathu esenza
abafana bafunde imithi eqinile okwenziwa ngayo izinduku njengenqayi,
iphahla, amasethole, umhlokoshiyane, umhlwathi kanye neminye.
Kucacile ocwaningweni ukubaluleka kokuthi umfana abenolwazi olunzulu
lolwazi lwezilwane. Lolo lwazi uluthola kalula nangaphandle kwenkokhelo
ekwaluseni.
Kusuke kwelusiwe lapho abafana befunda khona izilwane
ezinhlobonhlobo
ezinjengezinyoka nezinyamazane.
Bafunda kabanzi
ngezinyoka eziyingozi nalezo okuthiwa ngezamadlozi. Bafundisana nezibiba
ezikhothwa lapho umuntu eshaywe inyoka ukudambisa ubuthi ngoba ziningi
izinyoka eziyingozi njengezindlondlo, umningi, imfezi, ihobosha, izimamba
nezinhlwathi.
Isolezwe lomhla ka-6 kuNhlangulana 2008, ikhasi lesithathu liyakufakazela
lokhu esihlokweni esithi: „Indlondlo ebulale umfanyana ihlalise umphakathi
kabuhlungu‟ kanje:
Uhlezi lubhojozi umphakathi waseMkhunya
eMkhomazi,
ogwini
oluseNingizimu
yakwaZulu Natali, ngenxa yendlondlo
okuthiwa yala ukhasha esibulale nemfuyo
ngasemfuleni wakule ndawo iNgwaleni.
Ngokusho kwamalungu omphakathi, abantu
sebecabanga kaningi ngaphambi kokuya kulo
mfula ngemuva kokuthi le mamba
„enkulukazi‟ ishaye yabulala uSisanda Cele
282
(4) ngesikhathi ehamba namalungu omndeni
wakhe bayowasha kulo mfula.
Iphephandaba Ilanga langomhlaka-13-15 kuNdasa 2008 ikhasi lokuqala nalo
lihaya ingoma efanayo esihlokweni salo esithi: “Ulwazi lwesibhakela,
lusindise umfanayana enyokeni enamadevu” kanje:
Umphakathi wasoLundi usakhungathekile
ngesigameko
esenzeke
endaweni
yaseMbhoshongweni
eku-Ward
19,
ngempelasonto eyedlule lapho umfanyana
wasendaweni ebaxoxele ngempi ayibambe
kwaphela ngaphezu kwehora nenyoka
emhhumeni
(stormwater)
wamanzi,
owakhiwe
ngokhonkolo
osuneminyaka
engaphezu kweyishumi ukule ndawo.
UNkosikhona Manqele (11) usathuka izanya
namanje
uma
elandisa
umphakathi
ngokumehlele, ngesikhathi
eyobhukuda
nabangani bakhe kulo mhhume abajwayele
ukuzibhukudela kuwona.
„Ngahamba
nabangani
bami,
bafike
babhukuda. Ngaqala ngangathanda, kodwa
kwagcina kuthi mangibhukude. Nami angazi
ukuthi
yini
eyayithi
mangibhukude.
Abangani bami baphuma ngoba babekade
bengenile
ngasala
ngedwa,‟
kusho
uNkosikhona.
Uthi esephakathi emanzini unqwamane
nenyoka enkulu enamadevu amade, kodwa
angebona
uboya
abeyinyama,
isho
ngamazinyo amakhulu acijile, kodwa
inomsila ofana nowenhlanzi.
Isakhamuzi sakule ndawo, uMnumzane
Fihlokwakhe Biyela (53), ephawula ngalokhu
uthe: “Igama lale nyoka kuthiwa ngumningi,
itholakala emachibini. Uma ike yaphuma
kunqamuka izihlahla kuphephuke nezindlu,
kanti inanesimokwe esikudonsayo uma ike
yakuthola
ikufaka
ulimi
emakhaleni
ikumunce ubuchopho negazi ikushiye
kanjalo. Lokhu ikwenza ngisho kwimfuyo.”
283
Abafana baphinde bafunde ngezilwane ezinhlobonhlobo nemikhutshana yazo
njengengonyama, ubhejane, indlovu, ingwe nezincanyana njengonogwaja,
uchakide nezinye. Ngaphandle kokwazi kabanzi ngenyama yazo, bafundisane
kabanzi ngemisebenzi yamafutha azo. Umfana wazi kahle kamhlophe ukuthi
uma umuntu efuna ukuthi inkunzi yakhe ibe ngumakhonya, ingehlulwa,
uyigcoba amafutha esilo ukuze kuthi uma sekuliwa, leyo elwa nayo iyibone
isiyingonyama phambi kwayo, kuxege amadolo, ithi galo yephuka.
Kukuso lesi sibaya lapho abafana befunda khona izinhlobonhlobo zezinyoni
ezifana
nesikhova,
amankankane
amaqola,
nezinye
amagwalagwala
eziningi.
Bafunda
(izinyoni
ngezinyoni
zamakhosi),
ezingamabika
njengophezukomkhono, izinsingizi nothekwane.
Ucwaningo
lukuvezile
ukuthi
kulesi
sikhungo
sokwelusa
bagcina
sebengodokotela ngolwazi olunzulu lokwazi amakhambi okwelapha imfuyo.
Abatolikelwa ukuthi abenzeni uma inkonyane iphethwe izilo ngoba
bayiphuzisa incamu nomqaqongo nendenda.
ULamula, (1963:170) uphawula kanje ngomqaqongo:
Lona welapha namankonyane, kuthi uma
ihobene, kugxotshwe amakhasi awo aluhlaza,
iphuziswe ngomlaza ingcwayi. Ziqhasha
khona manje.
Ucwaningo lukubeke kwacaca bha ukuthi abafana bafundisana namaqhinga
okweshela uma belusile ukuze bakwazi ukuganwa bese bakha imizi.
UKhumalo ephephandabeni Isolezwe lomhla ka- 3 kuNhlangulana 2008 ikhasi
lesishiyagalombili lapho uchaza kanje:
Uma abantu ababili, owesilisa nowesifazane
sebefuna ukuhlala bobabili njengendoda
nenkosikazi, bedlula esikweni lokugana.
Insizwa uma iqomisa intombi, iyayibuza
intombi ukuthi iyoyenzani?
Impendulo
iyodwa futhi ishaya emhlolweni ethi ngifuna
284
ungigane, ngifuna ukuyokwakha nawe umuzi
kababa.
Phela indoda kayinawo umuzi
ingaganiwe. Kuhle iganwe kuqala bese iba
nomuzi.
Igxathu lokuqala ngaphambi kwalo mshikashika wokuganwa elokuthi umfana
ethi engabona intombi ayithandayo, ahlale izithonto ayeshele. Kusekwaluseni
lapho abafana befundisana amaqhinga okuzibika ngoba kufanele umfana
intombi ayijije ngamazwi nayo uma isivuma iphinde sona leso ingalimisi
ngesihloko. Ngakho kufanele umfana akhaliphe.
Abafana bafundisana amaqhinga okugoba uphondo izintombi ezingamashinga
okuthi uma zeshelwa, zikuthele ngembiza, nokubhekana nalezo ezidle
ngokuthula kube sengathi azazi lutho ngokweshela.
Lokhu kusekelwa uNxumalo, (1969:136) kanje:
Njengoba-ke kwase kuyiso isikhathi sokuba
akhulunyiswe izinsizwa zazihamba amazwe
ziqonde
ukuba
ziye
zimvimbezele
ngasemthonjeni ayekha kuwo amanzi noma
ehlathini
lapho
babetheza
khona.
Wayeziphatha kahle, angabi luhlaza, kodwa
aphike ngokuthi nje lokho ezazikhuluma
ngakho wayengasoze akuvuma.
Abafana baphinde baqwashisane ngokubaluleka kokuvunula kwensizwa
iconse uma iyokweshela ngenkathi belusile.
Lokhu kuvunula kuyenza
ithandeke entombini nezimbangi zidlele ogageni.
UNxumalo noMlambo, (1993:1) bawufaka isigxivizo lo mbono kanje:
Kusadliwa ngoludala imvunulo yabe ibulala
ilanga lapho seliya ngomutsha wendoda
ubuhle
bezinsizwa
babuhlala
obala.
Zazigudla izintaba namaqele ziphethe
imidlelo yazo.
Zaziyozibika noma
zaziphuma kozibika. Zazihamba lugugumbe
okwenkalankala sengathi zidlisela ezweni.
285
Kakade
zazidlisela
ngobunsizwa bazo.
kubakhethwa
Kubuhlungwana nokho ukubona omfo kaZwide noMlambo bephaphalaza
kube sengathi azisekho izinsizwa ezenza leli siko ngesikhathi samanje kanti
zisagcwele izinkalo namathafa.
Akekho ongadlula umuntu ongumZulu uma ethe usevunule.
kwesekelwa uKhumalo, (1994:91) kanje:
Uma uphendula amehlo, ubuya endlini
kwethu, udela ngeyokosa impela. UZulu
sekuthiwa uvunule, kuphithana ikhanda!
Ubuhle bemvunulo kaZulu abaningi baze
bathi benziwa ukuthi busazinze nya, nya, nya
ekudabukeni kwengabadi.
Imvunulo
yezikhumba zezilwane zemvelo, iwuphawu
oluthi alube seqhulwini uma ingekhona
echosheni
lemvunulo
ngokwesabelo
sikaMvelingqangi.
Phela uMveli abantu
wayebaphe nje isikhumba qha ukuba sibe
yimvunulo yabo, ukuba sibe yiqholo
nomqhanana wabo. Buka imvelo, yonke
yaziwa ngezikhumba zayo zendabuko. Yithi
esathi ngokwehluleka ukugcina ubuhle
negqabho ngophawu lukaMenzi, sathuka
sesizenyeza, sabhinca amahlamvu ezihlahla
kuze kube namhlanje.
EzakwaZulu zisho ngezinkomo zakwabo, ithi
ukuyandlazela ishaya emaqakaleni. Injani
bona ubuhle? Iyacwebezela uboya bulele
buthule buthe nje du. Iphelekezelwa zinjobo
zakwabo,
esezithakwe
ngezinyamazane
zekhethelo. Sona isinene sakhona? Kuthule
kuthe nje du, into ebihlalelwe kwaphela
isikhathi yaphothwa.
Zisho ngongiyane,
imiqhele, izicoco phela. Zizodwa ezisho
ngamadlokolo uma kungeminyakanyaka
eshaya
ngezinsiba
zezinyoni
zezulu.
Yimigexo, yimitamatama.
Ngamadavadi,
zingxabulela ezinhlobonhlobo phansi. Hha!
Isivunule insizwa yakwaZulu kuthi buka nje.
Ebese isho ngenkomo yakwabo lapha, ingabe
ngumdlelo, iyokweshela, ingabe nguncusha,
ingabe yinkomo yonke, isihlangu phela.
286
Lokhu
Ngisho izinduku zakhona, zenziwe! Umzaca,
iwisa, ubhoko, kucanwe isisoka. Umgobo
kukhuluma insimba, insimangwe, inkawu,
iklolodo. Hhawu! Bakithi! Ubuhle kodwa
lobuya? Uboke nje ubuke oLisho lapha
eMdubane, ubone le nto ebabazeka
ngokungakhulumekiyo.
Amakhathakhatha
okuthandeka
afundwa khona ekwaluseni.
ezintombini,
awokunqunda
izimbangi
Abafana bafundisana ngobulawu, izigqabo,
izimonyo namanye amasu njengokuthwala intombi.
UNtuli, (2006:4) uyakweseka lokhu lapho eveza ubaba uMbatha kanje:
Ngamanye amazwi-ke ngathi ngiphuma
esikoleni ngabe ngingena esikoleni. Ngathi
ngiphuma
esikoleni
lesi
semfundo
yabeLungu ngase ngingena esikoleni semithi.
Ngaqhubeka lapho, ede engithuma engihloma
ngapha nangapha. Nami-ke lapho sengino13. Hhayi, ngabe sengiqala manje ukuthi
ngikwazi
impela
okuncane
ngemithi
yokuhlanza, eyobusoka nemithi ehlafunwayo,
njengoba ngike ngabala umlomomnandi.
Sengiqala nami phela ukuthwalathwala
amehlo. Kuqala, wawuthwala amehlo kodwa
ungeke utshengise ngoba uzoshaywa.
Manje-ke sengiqala ukubona izintombi,
ngifake umlomomnandi lapha ngaphansi
kolimi ngikhulume nayo intombi, ngempela
kube mnandi.
Manje-ke kwathi uma
sengino-14, hhayi ngase nami sengazi
kakhudlwana,
hhayi
njengesikhathi
sanamhlanjena lapho ubona abantu befuna
ukusukela abanye, bathi bayelapha kanti
abakakwazi.
Ucwaningo lukucacisile ukutholakala kwenye yezinto eziwumgogodla
wempilo yesizwe, inhlonipho.
Abafana bafunda inhlonipho esezingeni
eliphezulu ngokuthi bafunde ukuhlonipha abantu abadala kunabo noma
ngaphansi kwanoma yisiphi isimo.
Uma abafana bethuke baphunyukwa
izinkomo, bathola idicane kwabadala, kungasho ukuthi ngabazali babo uqobo
287
kodwa bengathi vu. Inhlonipho baphinde bayifundiswe izingqwele zibathuma
ngapha nangapha kodwa nakhona bengakhonondi.
UDonda, (1997:9) uyakweseka lokhu:
Kusuke kwelusiwe lapho abafana befunda
khona imikhuba ebalulekile yesizwe.
Kufundwa ukuhlonipha izingqwele. Zike
zibathume ukuyoqwagela bengathi vu, futhi
bangasho emakhaya.
AbaseNtshonalanga bahlale begqugquzela ukuthi kuvocavocwe imizimba
ukuze umuntu aphile kahle futhi isikhathi eside. Kuyajabulisa ukuthi leli
khwela saba izinqalabutho kunabo ukulisebenzisa ngokuthi abafana benze
imidlalo enhlobonhlobo ekwaluseni, ekhulisa umqondo kanye nomzimba.
Abafana bayangcweka,
baqhathwe, badle iphaphu, benze nemidlalo
enhlobonhlobo yasemanzini njengokushaya intiki, ukubhukuda, ukutshuza,
ukudlala izingwenya.
U-Von Kopff, (1997:55) ubeka kanje ngokungcweka:
Boys are introduced to the art of stick
fighting in their early childhood. Initially
they train with soft branches and should
contact be made, no word of complaint is
allowed. Later they use thin harmless sticks.
They are presented with the real fighting
sticks at the age of about fifteen. In Zululand
one often sees men carrying these traditional
weapons.
Baphinde bafunde nokuciba insema, lokho okubahlomisela ingomuso,
bakwazi ukunemba uma sebengamabutho eNkosi uma isibambene. Lokhu
kufundisa ikhono elithi alifane nalelo lokunemba uma beshaya izinyoni.
Ucwaningo
likubeke
kwacaca
ukubaluleka
kwemisebenzi
yezandla
njengokubumba nokubaza. Babumba izilwane ezinhlobonhlobo kodwa esidla
umhlanganiso yinkomo, ikakhulukazi izinkunzi.
288
Isizathu esidala ukuthi
izinkunzi zidle ubhedu ukuthi abagcini ngokuzibumba kepha bazakhela
ukuziqhatha.
Lokhu kubasiza ukuthi bafunde ukubumba izinto eziqinile
ngoba uma inkomo enezimpondo ezingaqinile zihlephuka kalula bese kuba
ukwehlulwa kwayo inkomo yakho. Lo mdlalo ubahlomisela ukuthi bafunde
amakhono uma sebeqhathe izinkunzi ngempela.
ULanga, (1997:20) uphawula kanje ngokweqhatha izinkunzi:
Omunye umdlalo wabafana ekuluseni
ukweqhatha izinkunzi zezinkomo. Ezinye
izinkunzi zize ziwufunde lo mkhuba
wokulwa kangangokuthi bathi abafana
beyibongela nje iqhwishe. Kuba sengathi
kunyakaza ithuku ekhanda.
Kuvelile nokuthi lo mdlalo wokweqhatha izinkunzi ungagcina usuqhathe
nabafana uqobo. Uma umfana inkunzi yakhe yehluliwe omunye uyadinwa
acele inselele komunye amtshele ezikabhoqo ukuthi noma inkunzi yakhe
yehluliwe kepha yena angeke amehlula.
ULamula, (1963:124) uyakweseka lokhu lapho ethi:
Ukulwa kwezilwane ezeluswayo yikhona
okwakubanga ukulwa nakubafana ngoba
bekuthi kungehlulwa eyakubo kasibanibani
inkunzi, noma inqama noma impongo
kuhlekwane kanti-ke bese kuphembeka
ukulwa. Usezokuthi omunye umfana: Wuthi
ungangehlula nami?
Usho lokho qede
ayifake kuye induku.
Zishe-ke manje
kubafana
kubebomvu
amakhanda
ngokushesha. Uma-ke ehluliwe lona onkunzi
yakubo yehlulwe ngenye, uzakuba mdala
yena! Bona-ke esemxosha enamagqubu
ephindisela inkunzi yakubo eyehlulwayo!
Lukuvezile ngokungananazi ucwaningo ukubaluleka kokuzingela ngenkathi
abafana belusile.
Ukuzingela bengikuthatha njengomdlalo kepha kusiza
kakhulu ukuthiba umashayandawonye. Lo mdlalo ubusiza kakhulu ukuthi
uma sebebadala bakwazi ukubamba iqhaza uma kuphuma inqina.
289
UVonk, (1997:16) uphawula kanje ngokuzingela:
Zulu men are passionate hunters and in
former times were only armed with spears,
clubs and axes when they went hunting.
They did not only kill harless antelopes and
wild bear but had an eye on lions, buffaloes,
leopards and elephants as well.
This
demanded a good deal of courage which the
hunters generated by dancing fiery dances for
hours before setting off, imaginary earlier
successful hunting expeditions or hunting
scenes. While dancing they attack retreat and
imagining animals and stabbed. Instead of
spears the men use harmless sticks to prevent
injuries during the aggressive gynations.
Kungaso leso sikhathi belusile ngenkathi befundisana namanye amakhono
njengokuhlinza,
behlinza
amabuzi
kanye
nezinyamazane
ezincane
ezinjengonogwaja nochakide.
Ngaphandle kokuzingela izinyamazane ucwaningo lukuvezile ukuthi abafana
babuye bazingele nezinyoni. Babodwa abazishaya ngezindwayimane, abanye
banekhono
lokuzinemba
ngezagila,
babodwa
abasebenzisa
imigoga
ukuzibamba abanye bazicupha ngenomfi.
6.2
Izincomo
Kubonwa
ngisho
ingane
encane
ukuthi
ukufika
kwempucuko
yaseNtshonalanga kuthande ukuthuntubeza amasiko amaningi esizwe sakithi.
Elinye lalawo masiko yilelo lokwelusa. Kuyathokozisa ukubona ukuthi noma
abokufika bezama onke amaqhinga ngokuthi basiphuce amadlelo kodwa
amaZulu asebenzisa lowo mhlaba yize umncane bafuye baze baluse.
UMadondo, (2005:18) ukhala esikaNandi uma ebona leli siko kwezinye
izindawo lingasanakiwe kwenye yezinkondlo zakhe ethi: „Ekwaluseni‟ kanje:
Ngikhumbula lowo muzwa wenhlokomo
Ngikhumbula sengiqule zihlwabula izinkomo
290
Sengikhashelwe egqumeni elithe chwa
Njengamasele sigqwambike gqwambi esizibeni
Ngesudu yesele sesase namasele simunye
Ngomtshuzo sifunde ukuphila kanye nemibokwane
Ngohlelo lwabaphathi ziqashelwe izinkasha
Sifunde ubumqoka bokuhlela ngohlelo
Sifunde ukuphathwa nokuphatheka
Ngikhumbule umuzwa wobunzima
Ngikhumbule ukuvuka ngovivi ngezedibha
Ngikhumbule ungqowane nesithwathwa
Singomabonwabulawe kubanini namasimu
Ngokungazi sifunde ukumelana nobunzima
Umphoso wezinkunzi ziphosa zijikijelana
Kukhale uphondo iqhashe eyehluliwe,
Uginge itshe wamukele isinqumo sinjalo
Ngikhumbule ukuqhwagela okumsulwa kungekweba
Ngihlale nginamacebo nobuchule bempilo yonkana.
Ngikhumbule ukucijwa kwamakhono empilo
Ngibuke onsizwanambuzana banamuhla ngakhexa
Ngibabuke behla benyuka emigwaqeni ngadabuka
Ngibabone benconde ngezindonga beshuka
Ngibabone umtebhiso wokungazi nokuvaleka
Kwengqondo yobungane etejisiwe ngakhathazeka
Abazi kwalusa abazi kukhuzela imishiza nje
Awabo amaqupha awazazi ezevaka.
Kuyanconywa ukuthi uHulumeni osezintanjeni abukeze imitheshwana
eminingi ephathelene nokuthengiswa kwemihlaba kwelengabadi ngoba lokho
kunciphisa kakhulu amadlelo ebese lokho kuthuntubeza kakhulu amathuba
okuthi
abafana
bathole
amathuba
okuyoqeqeshwa
kulesi
sikhungo
esiseqophelweni eliphezulu sasekwaluseni.
Kudela owaziyo ukuthi ngubani owathi uma umuntu engaphiwe ikhono
elithize abizwe ngenkomo. Noma lesi senzo sithanda ukusehlisa isithunzi
senkomo kuphinde kube yibo futhi abasikhuphulayo uma sebezincoma uma
benze okuthe thuthu ngokwezinga lapho bezibiza ngezinkunzi.
UDonda, (1997:12) uphawula kanje ngalesi senzo:
Uma abantu beganga ngomunye, basuke
bemfanisa nenkomo.
Abadlali bebhola
291
likanobhutshuzwayo
umdlali oyisahluleki.
bambiza
ngenkomo
UDonda, (1977:5) uphinde aveze omunye umqondo uma sebezitusa kanje:
Izinsizwa emaviyweni uma zisenenhlanhla
yokuphumelela zizibiza ngezinkunzi. Uma
zihlabana zithi ziyahlaba uma zithi:
Igoso: Umnt‟ ekhuluma
Umnt‟ ekhuluma zinsi-zwa!
Iviyo: Uyakhuluma!
Ukhuluma nobani?
Yafik‟ inkunzi yahlaba
Igoso: Yahlaba!
Iviyo: Yafik‟ inkunzi yahlaba.
Kuyanconywa ukuthi uMnyango wezeMfundo ubenohlelo ezifundweni lapho
abantwana bezofunda nsukuzonke ngokubaluleka kwalo lonke uhlobo
lwemfuyo ukusukela ezinkukhwini kuyoshaya phezulu kuzona izinkomo.
Noma kukhona okwenziwa uhulumeni wakithi okusikhumbuza ngemvelaphi
yamasiko ethu kodwa kuncane ngoba lolo suku luba lunye vo onyakeni (24
kuMandulo).
Okubuhlungu
ukuthi
kufanele
le
mfundiso
ifakwe
ezingqondweni zabantwana bethu nsukuzonke ukuze bayiphile. Nalo lolu
suku alubongwe kakhulu eLembeni iNkosi uShaka ngoba lolu hlelo lwaqala
kukhunjulwa lona. Leli langa lagcina seliguqukile kwathiwa yileso naleso
sizwe asigubhe amasiko aso ngalolu suku.
UMnyango wezamaSiko nowezeMfundo basabhekene nenselelo enkulu lapho
befanele
ukufundisa
intsha
mayelana
nokubaluleka
kwamasiko
anhlobonhlobo. Amasiko anjengokulobola, ukuxoshisa, ukusisela namanye.
Akufanele kuvunyelwe usikompilo lwaseNtshonalanga lwengamele olwakithi
kwaMalandela. Kufanele bafundise abantwana ukuthi inkomo ayithandelwa
inyama noma ubisi lwayo kepha ibamba iqhaza elikhulu ekugcineni amasiko
amaningi. Umemulo, ukulobola, umgcagco nokubuthwa angeke kwabakhona
ngaphandle kwenkomo. Akufundiswe abantwana ukuthi umemulo nomcimbi
wokugubha amashumi amabili eminyaka akufani. Akungabonwa umemulo
292
sengathi ungaphansi ngokubaluleka ngoba sekuqhakanjiswa usikompilo
lwaseNtshonalanga okuyilona intsha ezifela ngalo ngenxa yokuntula ulwazi.
Kuyanconywa ukuthi imidlalo eminingi edlalwa abafana ekwaluseni
noMnyango weZemidlalo nokuNgcebeleka uyisabalalise isifundazwe sonkana
ize ifike nasemakhaya imbala.
Uma abafana bengachitha isikhathi esiningi
bedlala izinga lobugebengu lingehla.
Abafana kwezinye izindawo
sebethembela kakhulu endukwini yamavaka, isibhamu ngoba abaselusi ukuze
bathole ithuba lokweqhathwa nelokungcweka.
Abafana sebephenduke
amanina ngoba sebethembela kogotshwa nakuzo izibhamu. KwelikaMthaniya
kuyaziwa ukuthi uma abafana bevukwe amathuku emakhanda bayadedelwa
baqhuthane
amakhizane
ngezinduku
ikakhulukazi
njengasodwendweni.
U-Von Kopff, (1997:55) uyakweseka lokhu lapho ethi:
Teenagers and men traditionally settle their
personal differences in public with a duel,
using fighting sticks (umTshisa).
Each
opponent holds two sticks of varying lengths,
the longer one in the left hand to ward off
blows, with a small padded shield to protect
the knuckles and in his right hand a carved
club with a sharp circular edge at the top, that
can crack a skull. The adversaries aim blows
at the head and the knees. These bloody and
sometimes even fatal stick fights usually take
place at big gatherings, such as weddings, in
accordance to strict rules similar to boxing
matches. Constant eye contact has to be
maintained, one is not allowed to strike at the
ankles, stabbing is also forbidden and the
temper has to be kept under control. An adult
acting as referee supervises the duel and
declares it to be over as soon as blood flows,
which often happens within the first few
seconds. The winner tends the wound of the
loser and from then on there is no bad blood
between the two. Should the outcome be
fatal for one of them nobody is charged by
the state as long as the fight was fair and took
place in accordance with the rules.
293
emicimbini
ethile
Kuyanconywa ukuthi uHulumeni ngoMnyango wezemfundo namaSiko benza
uhlelo lokuthi imidlalo efana nokungcweka ifakwe njengesinye sezifundo
ezikoleni. Uma bekwazi ukufaka umkhalambazo, namankomane bengavinjwa
yini ukufaka nokungcweka?
Yize noma ikhonyana imizamo eyenziwa
uHulumeni oqhoqhobele izintambo kodwa isemncane kakhulu.
Lokhu kufakazelwa iphephandaba „Izindaba ezimtoti‟ langoNtulikazi, 2007
ikhasi lokuqala lapho likhuthaza lolu hlobo lwezemidlalo esifundeni sayo
kanje:
Imidlalo yendabuko osekungeyesithathu
idlalwa ezingeni lesiFundazwe ibiyenziwa
ngomhla ka- 1 July ezinkundleni zemidlalo
zaseMzuvukile,
eNseleni
ngaphansi
kaMasipala waseMhlathuze.
Iphephandaba „i-People of the North‟ lomhla ka- 15 kuNhlangulana, 2007
ikhasi 18 nalo liyakuveza kancane okwenziwa nguHulumeni mayelana
nokuqhakambisa le midlalo esihlokweni esithi: „SUKUMISA SIKHAKHANE
STICKFIGHTING CHAMPION kanje:
Born deep in the Northern recesses of
Zululand Sukumisa found himself schooling
near Melmoth. At that time Zulu culture was
still very strong and life was regulated
accordingly.
Sukumisa has earned his respect and with his
exceptional ability in traditional Zulu
stickfighting is revered as a champion from
his region. The man is an example to be
followed.
Kuyancomeka ukuthi abaqhoqhobele izintambo zokubusa izwe kebabheke
ngeso
elibanzi
indlela
yokubuyisa inhlonipho esifungwa
ezinganeni
esikhathini samanje. Iziphathimandla sezigixabeza abantwana ngamalungelo
amaningi lokho okuzenza zidlebeleke ngoba zivikelwe umthetho.
bekwenza ngokuphuca amandla kubazali bazo.
ifundisa
ngokungenamkhawulo.
294
Abafana
Lokho
Ekwaluseni inhlonipho
bafundiswa
ukuhloniphana
bebodwana, bahloniphe izingqwele banyuke bahloniphe abadala baze bashaye
phezulu sebehlonipha isizwe.
Wonke umuntu omdala ungumzali wakho,
ongaphezudlwana kwakho udadewenu noma umnewenu noma ningazalani.
Sekuyinsakavukela ukuthola abantwana bewotawotana phambi kwabadala
bengabagqiziqakala ngoba basebenzisa amalungelo abanawo. Yize kunjalo
uHulumeni usethanda ukuzisola ngoba usebonile ukuthi waphaphalaza noma
engeke waphumela obala alimise ngesihloko.
Lokhu kufakazelwa iphephandaba Isolezwe langomhla ka- 18 kuZibandlela,
2007 ikhasi 18 esihlokweni esithi: „Kuzophela ukuwotawotana‟ kanje:
Intsha engaphansi kweminyaka engu-16
ezobonakala iqabulana esidlangalaleni, noma
iwotawotana sakubhucungana okwenziwa
ngabantu abasothandweni isizophonswa ejele
uma itholakala yenza lokhu.
Lesi sinyathelo silandela ukuphasiswa
komthetho omusha i-Sexual Offences Act
osayinwe ngokomthetho nguMengameli
uThabo Mbeki ngeledlule. Kulo mthetho
kukhishwe
isinqumo
sokuthi
intsha
engaphansi kweminyaka engu-16 izoboshwa
uma itholakala yenza lezi zinto ezihambisana
kakhulu nocansi.
Uma iziphathimandla zingalufakela izibuko lolu daba lokushabalala
kwenhlonipho kungacaca ukuthi kufanele bakhuthale ukuvuselela izikhungo
zokwalusa ukuze inhlonipho idlondlobale.
Lokhu kungaba nomthelela
omuhle wokudambisa lesi sifo esesibhuqabhuqe isizwe sikaMalandela
ingculazi ngoba inhlonipho ihamba indawo ende. Ngokuhlonipha umphakathi
bengahlonipha baphinde bazigqaje ngemizimba yabo.
6.3
Isiphetho
Lolu cwaningo lukuveze kwacaca bha njengekati elimhlophe licashe
ehlungwini ukuthi ukwelusa lokhu akukhona nje ukukhaphela izinkomo
295
ziyodla emadlelweni nokuzikhalima ukuthi zingadli amasimu kepha
kuyisikhungo lapho abafana befunda ulwazi olunhlobonhlobo.
Uma owesilisa nowesifazane imbala elikhipha ngesihloko imvamisa uma
umoya wakhe uphezulu ethi: „Mina ngelusa, ubongibhekisisa.‟ Leyo ncazelo
ingaba mbaxambili ngoba iyasho ukuthi yena izikhwepha akaziboleki
kumuntu uyazifikela kumuntu.
Kwenye inkathi engachaza ukuthi alukho
ulwazi alweselwayo ngoba wazitamuzela lona ekwaluseni ngakho ngeke
wamphamba.
Umfana ongumZulu uthi ekhula esemncane esalusa izinkomo kodwa inhliziyo
yakhe iyobe isilobizela ukwedlulela esikhungweni sokugcina leso sokwelusa
izinkomo. Izimvu nezimbuzi kusuke sekumbambezela. Nakhona ngenkathi
elusa izinkukhu, izimvu nezimbuzi, amathole, namankonyane kukhona
akufundayo izinga nezinga ngoba lokho kuhambisana nokuphiwa komqondo
wakhe.
UNxumalo, (1969:31) uyakufakazela lokho kanje:
… kwaba kanjani-ke nakimi ngizibona
sezingena ebubhungwini, sengiba libhungu
eliqinile,
ngasuka
lapho
ngangena
ebunsizweni.
Ngayeka
ukwelusa
amankonyane, ngayeka ukwelusa izimbuzi,
ngaze ngayeka ukwelusa izinkomo. Nalapho
ngithunywa
ngilayezwa
okuthile,
ngangithunywa kuphela lokho okusemqoka.
Uma engase eqe agagamele aye ezinkomeni kukhona lapho engalimala khona
ngolwazi.
UKhumalo, (2005) uphawula kanje ngalokhu:
Ukukhulisa
umntwana
ongumZulu
ngosikompilo
lwaseNtshonalanga
kuyamthuntubeza umntwana ngokomqondo
ngoba kuyaphambana nenqubo yesintu futhi
maningi amagxathu aweqayo abalulekile
296
empilweni. Lokhu kweqeka kwamazinga
kufana
nokuhamba
kwexoxo
lona
olunohambo olungahanjwa ngokuphelele
ngoba indawo eningi yeqiwe.
Akufani
nokuhamba komnenke wona esikwazi
nokulandela imilobo lapho uhambe khona.
Nalokhu
okuvulelwe
kulo
mqingo
kutholakala ngokulandela yona kanye
imilobo.
Ucwaningo likuveze ngokungananazi ukubaluleka kwalo lonke uhlobo
lwemfuyo kusukela ezinkukwini kuye ezinjeni kwenyuke njalo kuye
ezimbuzini kuze kuyoshaya ezinkomeni.
Kucacile ukuthi yileyo naleyo
mfuyo ineqhaza elikhulu eliyibambile ezimpilweni zesizwe.
Kukhona
amasiko nemicimbi engeke yaphelela ngaphandle kwemfuyo. Kungabe isiko
lokulobola liyini ngaphandle kwezinkomo, ngabe abakhongi bayithathaphi
indlakudla ngaphandle kwembuzi, wona amaphisi angaba yini ngaphandle
kwezinja. Inkomo yona ibaluleke kakhulu ngoba iyona ekhombisa ukuceba
koMnumzane.
Lokhu kufakazelwa u-Von Kopff, (1997:12) kanje:
The conventional Zulu man loves his cattle
almost more than himself and is prepared to
risk his life for their protection. Cattle
represent wealth power, status and many
more things than white people, with their
different mentality could ever understand. A
rural man without cattle is a poor soul. He
can neither implore his fate determining
ancestors for a better fortune by means of
sacrifices, nor may be marry a wife as he has
not got the required lobola, the bride price of
at least eleven breasts. Thus it is not
surprising that most of the Zulu people hold
their cattle very dearly.
Ngaphandle kokubaluleka kwezinkomo ekugcineni amasiko anhlobonhlobo
izinkomo zibamba elikhulu iqhaza ukuthiba umashayandawonye ngokusinika
ubisi, amasi kanye nenyama. Ziphinde zisinike okomkhulu lapho sikhuluma
khona nezinyanya zethu, isibaya.
297
U-Vonic, (1997:4) ubeka kanje ngalokhu:
The Zulus like most tribes in Africa pay
tribute to the souls of the dead and make
offerings. Those left behind still go to great
lengths to bring the soul of the deceased
home from the place of death, in the family
kraal. When moving to a new home, old
rituals are employed to settle the soul at the
new abode.
Ancestors are perceived as guardian angels
and intermediaries between the living and
uNkulunkulu. To ensure this, the head of the
family praises the deeds of the deceased and
occassionaly makes an offering.
Izinkomo zibuye zisize ngokusilimela amasimu, zidonse izihlibhi uma
kuyothezwa, zisiphe imvunulo uma sisebenzisa izikhumba zazo ukusika
amabheshu nezidwaba kanye namahawu.
ULanga, (1991:7) uyakweseka lokhu kanje:
Cattle were the most important thing in the
life to a Zulu. They gave him food. Their
hides made clothes and shields. He bought
his wives with them. He killed them when he
made a sacrifice. Cattle made a man rich,
and a rich, important Zulu owned many
cattle. This is why looking after the cattle
was important work. Only men could look
after the cattle. Women never went near the
herd. Women never touched the cattle and
their huts were far from the cattle pen.
Noma ebeke kamnandi uLanga kodwa usadinga ukuthwansula kancane
ngoswazi ngoba uthanda ukuphaphalaza kwezinye izindawo. Unephutha uma
ethi abafazi bayathengwa ngoba uma kulotsholwa kusuke kwakhiwa
ubuhlobo. Okwesibili uma ethi abesifazane abalokothi baluse futhi nemfuyo
abalinge basondele emfuyweni nalapho usesenga ezimithiyo ngoba kwenziwa
njani emndenini lapho bephiwe amantombazane odwa? Akayazi yini
iNdlovukazi uMkabayi kaJama eyayizibambela mathupha ezinkomeni?
298
Lukuvezile ucwaningo ukuthi kulesi sikhungo sokwelusa luningi ulwazi
olutholwa abafana.
Imibala yezinkomo bayifunde bayigogoda khona
ekwaluseni, bengazange bakuthwasele ukuba izangoma zezulu kodwa lowo
msebenzi bawenza ngobuchule balibone basiqangule njengoba sinjalo isimo
sezulu.
Ulwazi lwemithi noma izihlahla bazitike ngalo bekhona lapho
esikhungweni
sokwelusa.
Bafunde
bagogode
ngezihlahla
eziqinile
abangabaza ngazo izagila, izinduku neyenza izimboko.
Ngaphandle kolwazi lwaseNtshonalanga lokusebenzisa ingqophasikhathi
abafana basifunda basazi isikhathi bekhona ekwaluseni. Zonke izinkukhu
ngokukhala kwazo bazitolika njengoba zinjalo, nezinkanyezi ngokunjalo
belindele ukuya ediphini.
Bayazi ukuthi kusuke kuyisikhathi
kuthiwa kusampondozamnenke noma mpondozankomo.
sini uma
Bayazi ukuthi
kusuke sekunjani uma sezibuya inhlazane noma kuthiwe selibantubahle noma
seliya ngomtsha wendoda noma seliyozilahla kunina.
Ucwaningo lulucacisile ulwazi lwezilwane abaluthola ngenkathi besalusile.
Abafana bazingela ngenhloso yokuthiba umashayandawonye noma ukuchitha
isithukuthezi. Ngaleyo nkathi bafunda ulwazi ngezinhlobonhlobo zezilwane
nangemikhuba yazo.
izinyathi obhejane.
nezingeyona
Bayazazi izilwane eziyingozi njengezingonyama,
Bafunda nangezinhlobonhlobo yezinyoka eziyingozi
ezabaphansi
njengenkombaphansi,
ifulwa,
umabibibini
nomsenene. Eziyingozi njengemamba, ihobosha noma ibululu, inhlangwane,
imfezi nenhlwathi.
UNxumalo, (1965:16) uphawula kanje ngalokhu:
Sakhula-ke sazi ukuthi kukhona inyoka
engabulawa, elidlozi.
Sesikhulile sezwa
ukuthi
inhlwathi
leyo
yayithathwa
njengedlozi.
Nanamuhla lokho kuthiwa
ophuphe inhlwathi usuke enenhlanhla.
Kukhona enye-ke futhi inyoka eluhlazana
encane okuthiwa ngeyedlozi ebizwa ngokuthi
ifulwa. Nayo kayibulawa.
299
Kusuke kwelusiwe lapho abafana befundisana imidlalo enhlobonhlobo
ebaqinisa imizimba iphinde ibalole nengqondo njengokubhukuda, ukuciba
insema,
ukudla
iphaphu,
ukungcweka
nokuqwagela.
Bafundisana
nenhlonipho nokubaluleka kwayo beqale ngokuhloniphana bodwa kuze
kuyoshaya esizweni.
Kusobala-ke ukuthi ukwelusa lokhu kubaluleke kakhulu ekukhuliseni umfana
ngoba iningi imfundiso engumphako wempilo etholakala ngenkathi kwelusiwe
ngaphandle kokuqaphela imfuyo ukuthi ingadli amasimu.
Kusobala ukuthi isikhungo sokwelusa singumkhombandlela nomhlahlandlela
wekusasa nengomuso lomuntu wesilisa okubhekeke kuye ukuba abeyindoda
yamadoda. Lesi sisekelo soqeqesho lunikezwa umuntu ozokuba yisakhamuzi
esiqotho, esethembekile nesihloniphayo ikakhulukazi ngoba ezokuba yinhloko
nekhanda lomndeni nomndeni.
nengqalasizinda
enguzime
nezimpande zesizwe khona.
Umndeni nomndeni ukhalela isisekelo
ngoba
kulapho
okwesekelwe
izingxabo
Uma kuke kwanyiba lezi zimpande, isizwe
asikho. Isizwe siyozanyazanyiswa yimimoyana nje engatheni. Kuyobanjani
uma sekufika iziphepho nezivunguvungu ezihambisana nezinkanyamba?
Kulolu khalo umfana ufundiswa ukuba azibambe ziqine aze aqine ukhakhayi
namadolo. Ngaleyo ndlela uyokwazi ukuba neso lokhozi lokuqaphela izimo
eziyingozi nezibucayi, akwazi ukuzigwema zisekude funa aze aficwe
ngamathonsi abanzi abengeke amfice. Uyokwazi ukuphatha nokuchushisa
umndeni wakhe, umphakathi
nesizwe ngobuchule nobuhlakani
uma
eseyindoda noma esesebandla. Izwi lakhe liyokuba nesigqi nesizotha ngisho
phakathi kwamabandla ngamabandla esehlangene koMkhulu ngani ngoba
wakhishwa umnqantulo.
Ngisho sekuthiwa kubanjwe impi akakudliwa
yimbengwana nentola emadolweni, uyohlabana ahlabanele iNkosi, Isizwe
nezwe aze axoshiswe ngobuqhawe nobuqhawekazi bakhe.
Yilolu hlobo
lwesakhamuzi esakhiwayo ngalolu hlobo loqeqesho olwenziwa kulesi
sikhungo esingundabamlonyeni nesikhalela ukuba sisingathwe okwezikhali
zamaNtungwa.
300
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