UCW ANINGO LOKUQHATHANISA AMANOVELI OMLANDO KA RRR DHLOMO KANYE NEZIBONGO ZAMAKHOSI AKW AZULU EZAQOQW A UNYEMBEZI (1958). NGU GUGULETHU BRIGHTNESS MAZIBUKO UMSEBENZI OWETHUL W A UKUGCW ALISA ISIDTNGO SEQHUZU LOBUDOKOTELA ESIKOLENI SEZIFUNDO ZESIZULU, EYUNIVESITHI YAKWAZULU-NATAL, ETHEKWINI ABELULEKI: DOKOTELA N.P. HLONGW A SOLWAZIT.H. NGWENYA USUKU: JANUARY 2008 AMAZWI OKUBONGA Ngifisa ukudlulisa okllkhulu lIkllbonga kllbo bonke ababambe iqhaza ekwenzeni 10 msebenzi wami ukuba lIbe yimpumelelo, ikakhulukazi: Ngibonga lIMdali ngokungipha amandla nolwazi lokwenza 10 msebenzi. Kumeluleki wami lIDokotela Nobuhle Hlongwa, ngokungihola, angeluleke lapho kudingeka khona. Ungivule namehlo ngabona futhi ngafunda okuningi ngokungihola kwakhe. Ngithi unwele olude Gcwensa, Gabhisa. Ngibonge kakhulu noSolwazi Thengamehlo Ngwenya ngoxhaso IwakwaNRF nokungeluleka ngalesi sihloko. Ngifisa ukubonga kakhulu uSolwazi D.B.Z. Ntuli ngolwazi oluningi angikhanyisele ngalo, ikakhulukazi emlandweni wababhali abebeqhathaniswa kulolu cwaningo. Ngithi makwande Bhele. Ngibonge kakhulu nomfowethu uDokotela uNakanjani Sibiya ngokungicushisa kokuningi ngesikhathi ngenza lolu cwaningo. Ngithi unwele olude Sotobe. Ngibonge kakhulu abasebenzi basehhovisi leSilo, KwaNongoma ikakhulukazi ubaba uBuzetsheni Mdletshe ngolwazi oluphusile anginikeza lona. Ngibonge uMntwana waKwaMandlakazi uZebuloni esaxoxisana naye. Ngingemlibale uDokotela Reggie Khumalo ngolwazi engaluthola kuye. Ngibonge kubo bonke engifundisa nabo eSikoleni Sezifundo ZesiZulu ngakho konke abangisize ngakho. "Nibahle nonke". Ngibonge uNkosikazi Fisani Mthembu noMnumzane Nkosinathi Nkosi ngokungenzela 10 msebenzi emshinini. Ngibonga uNkosikazi Thokozani Shabalala noMnumzane Mboyi Gwacela ngokungihumushela izithasiselo babuye bangifundele umsebenzi wami. II Ngibonge uNkk. Sindi Ndaba noNkk. Ursula Abrahams ngokungilungise la umsebenzi kwikhompyutha. Ngibonge kakhulu umndeni wami, umyeni wami uSibonangaye, abantwana bami oSane, Ntando kanye noMbaliza ngokungibekezelela nokungilekelela kukho konke ngesikhathi ngenza lolu cwaningo. Ngibonga kakhulu izih lobo nabangani ngokungigqugquzela. Nime njalo. III IQOQA Lolu cwaningo luhlose ukuqhathanisa ukuvezwa komlando wamakhosi okuyilawa; iNkosi uShaka, iNkosi uDingane, iNkosi uMpande kanye neNkosi uCetshwayo. Kuqhathaniswa ukuvezwa kwalo mlando njengoba uvezwa uDhlomo emanovelini akhe omlando ngala makhosi kanye no yembezi eqoqweni lezibongo zamakhosi. Lolu cwal1lngo Iwenziwe Iwaba ngaphakathi kwepharadaymu eqondayo ngoba igcizelela ukufunda okunzulu noma ukuhlola indikimba yokukhulunywayo. Yingakho kube sekusetshenziswa uhlobo oluyikhwalithethivu okuyilona oluvumele umcwaningi ukuba asebenzise indlela yohlaziyo lokuqukethwe kanye nendlela yokuxoxisana nomphakathi. Ekusebenziseni indlela yohlaziyo lokuqukethwe umcwaningi waqale wacubungula yomibili Ie mibhalo eqhathaniswayo kulolu cwaningo okungamanoveli om lando kanye nezibongo zamakhosi. Ekuqhathaniseni wabe esethola ukuthi kukhona okufanayo nokungefani ezibongweni kanye nasemanovelini om lando. Wabe esecubungula neminye imibhalo ebhalwe abanye ababhali ngawo la makhosi akhethiwe kulolu cwaningo. Wabe esethola nobuqiniso obuqukethwe yizibongo zamakhosi kanye namanoveli omlando sekubukwa ngeso leminye imibhalo yomlando. Kwahlelwa izingxoxo ezisakuhleleka nokwaxoxiswana nabo okwatholakala ukuthi kubantu abaningi umlando wamakhosi amadala; iNkosi uShaka, iNkosi uDingane kanye neNkosi uMpande usuthanda ukufiphala. Kwatholakala okuningi ngeNkosi uCetshwayo. Lokhu kwaveza nokuthi umlando omningi wamakhosi akwaZulu uhlanekezelwe. Injulalulwazi ye-Post-Colonialism kanye neye-Orality Ylzona ezasetshenziswa kulolu cwaningo. Injulalulwazi ye-Post-Colonialisl11 yayilungile ngoba Ie mibhalo yayibhalwe emva kokulunjwa kwamaZulu. Njengoba izibongo zamakhosi ziwubuciko bomlomo yayingeke isale injulalulwazi ye-Oralily egcizelela ukunotha kobuciko bomlomo. lmiphumela yalolu cwaningo iyakuveza ukuthi kuningi ukuhlanekezelwa komlando wobukhosi bakwaZulu okwakwenziwa ngamabomu. Lokhu kuhlanekezelwa akugcini kuphela kwenziwa ngabamhlophe kepha bakhona nabamnyama abasaqhubeka nokuhlanekezela umlando wamakhosi . Kuyanconywa ukuba kube nokubambisana IV ekubhalweni kabusha komlando wamakhosi akwaZulu kuhlanganiswa lokho osekwabhalwa kanye nokuxoxisana nabantu abawaziyo umlando. Luningi ulwazi olukhona kulolu cwaningo olutholakele olungaba wusizo kuwo wonke umuntu onothando 10m lando kanye nemibhalo. v ABSTRACT This study aims to do a comparative analysis of the historical depiction of the Zulu kings namely: King Shaka, King Oingane, King Mpande and King Cetshwayo. In this study comparison is drawn between Ohlomo's historical novels and Nyembezi ' s anthology of praise poetry. This research is based on Interpretive paradigm because it emphasizes a need for in-depth reading and analysis of the oral presentation . That is why qualitative research methodology has been employed because it has allowed the researcher to analytical skills on the content and interviews with community members. In the analysis of these books; the researcher read ; interpreted, compared and contrasted the contents thereof. In the researchers comparative study; the researcher discovered that there are some similarities and differences of content in the historical novels and praise poetry writings. This research examined the publication (relevant to this study) written by other authors about Zulu kings (these as deemed relevant for this research). The study went on to verify authenticity around the contents of praise poetry regarding these kings. Structured interviews were arranged and conducted; wherein it emerged that most of king Shaka's, king Oingane ' s and king Mpande's history has somewhat faded from the interviewee' s memories. A lot of information was gathered around king Cetshwayo. This study also revealed that most of Zulu king' s history is somehow distorted. Theories of Post-Colonialism and Orality were greatly employed during this research. Post-Colonialism theory was deemed relevant because most of these writings were done after the Zulus had been robbed of their land . Since praise poetry is oral art; an oral historian had to be consulted to emphasize the rich heritage contained in orality or oral art. It clearly emerged from this research that there is a lot of deliberate distortions of Zulu kings' history. This distortion is not only by Whites but also some Black African writers who still continue distorting the kings ' history. VI It is suggested that there be a revisitation and rewriting of the Zulu kings ' history and this be done taking into consideration past writings and interviews with knowledgeable historians. A lot of knowledge is contained in this thesis that can be helpful to all and sundry interested in historical writings and other literary genres. VII UHLOBO LOKUBHALA OLUSETSHENZISIWE Kulo mqingo kusetshenziswe ubhalo i-American Psychological Association (A PA) jlh Style, engenye yezinhlobo zokubhala ezisetshenziswa emhlabeni wonke jikelele. Izibonelo ngaphakathi komqingo: Umbhali, unyaka, ikhasi /amakhasi okucashunwe kuwo (Iapho kufanelekile) UMsimang, (2005) (UMsimang, 2005:78) (UMsimang, 2005: 30-48) UMsimang (2005) uthi ... UHlela benoNkosi (2000) baphawula ngokuthil bathi ... Izibonelo kuhlu Iwemithombo yolwazi esetshenzisiwe: lncwadi (book) Umbhali, (unyaka), Isihloko. Indawo: Abashicileli Isibonelo: Khumalo, R.S. (1995). Uphoko. Pietermaritzburg. ShuteI' & Shooter Ijenali (journal) Umbhali. (unyaka). Isihloko sombhalo. [gama lejenali. i-Volume(inombolo yejenali), Amakhasi lsibonelo: Lestrade, G.P. (1935): Bantu Praise Poems, The Critic Vol. 4, pl-10 Ithesisi ibhalwe kusetshenziswa uhlobo lokubhala okuthiwa yi-Times New Foman. 1 fonti kube eyi-12 Ukwehlukana kwemigqa kube okukodwa nohhafu. VIII UHLU L WEZINCAZELO ZAMAGAMA Indlela yocwaningo. Research method Injulalulwazi. Theory Ingxoxo. Interview Ipharadaymu . Paradigm Ukubuyekezwa kwemibhalo. Literature review Ipharadaymu eqondayo. Interpreti ve paradigm. Ipharadaymu ebikezelayo. Positivist paradigm Ipharadaymu ekhululayo. Emancipate paradigm Ipharadaymu ehlukanisayo. Post-structural paradigm Uhlaziyo lokuqukethwe. Content analysis Inkambiso elungileyo yocwaningo. Research eth ics I ngcindezelo. Oppression Izindlela zokuqoqa ulwazi . Data co llection methods Vcwaningo ngendlela yekhwalithethivu. Qualitat ive method IX OKUQUKETHWE Ukufunga Arnazwi okubonga lqoqa Uhlobo lokubhala olusetshenzisiwe Uhlu Iwezincazelo zarnagarna ISAHLUKO SOKUQALA UKWETHUL W A KOCW ANIGO 1.1 [singeniso 1.2 [zinhloso zocwaningo 1.3 [sidingo sokwenza [o[u cwaningo 1.4 [nkuthazo yokwenza ucwaningo 1.5 Urnk[arno wocwaningo 1.6 [rnibuzo ezophendulwa 1.7 Arnagarna adinga ukuchazwa 1.8 Urn lando wobukhosi bakwaZulu 1.8.1 U[ibo [oku[ande[ana kwarnakhosi akwaZu[u [.9 Urn[ando kaDhlorno 1.10 Urn[ando kaNyernbezi I. [ I [zinkinga ezibe khona rnayelana nocwaningo Iwalo[u hlobo 1.12 Ukuhlelwa kwezahluko zalolu cwaningo 1.13 [siphetho X I. II. IV VIII. IX. 3 4 5 5 6 6 10 14 [5 22 26 27 28 ISAHLUKO SESIBILI UKUBUYEKEZW A KWEMIBHALO 2.1 Isingeniso 2.2 Osekubhaliwe ngezibongo 2.2.1 Izibongo 2.2.2 Imbongi 2.2.3 Ubuciko bokubongela 2.2.4 Umsebenzi wezibongo 2.2.5 Abalalelayo 2.2.6 Inkathi 2.2.7 [zithombemagama 2.2.8 [sifaniso 2.2.9 [singathekiso 2.2.10 Ukwenzasamuntu 2.2.11 Ukwenzasasilwane 2.2.12 Uphawu 2.2.13 Izifenqo 2.2.13.1 Ihaba 2.2.13.2 Isihlonipho 2.2.13.3 Isiqhathaniso 2.2.14 Isakhiwo sangaphandle sezibongo 2.2.14.1 Imvumelwano XI 30 30 34 34 36 37 39 40 40 41 41 42 42 43 43 43 44 44 45 46 2.2.14.2 Ukuxhumana 2.2.14.3 Impindwa 2.2.14.4 I fanamsindo 2.3 Osekubhaliwe ngamanoveli om lando 2.3.1 Inoveli yomlando 2.3.2 Ukubaluleka kwenoveli yomlando 2.3.3 Ibhalwa kanjani inoveli yom lando? 2.3.4 Okuqukethwe yinoveli yom lando 2.3.4.1 Isakhiwo 2.3.4.2 Isizinda 2.3.4.3 Abalingiswa 2.3.4.4 Udweshu 2.3.4.5 Indikimba 2.3.4.6 Isifundo/Umyalezo 2.4 Osekubhaliwe ngeNkosi uShaka 2.5 Osekubhaliwe ngeNkosi uDingane 2.6 Osekubhaliwe ngeNkosi uMpande 2.7 Osekubhaliwe ngeNkosi uCetshwayo 2.8 Osekubhaliwe ngezinjululwazi 2.9 Osekubhaliwe ngezindlela zokuqhuba ucwaningo 2.10 Isiphetho XII 46 47 47 48 51 52 52 53 55 55 56 57 57 57 57 61 65 66 70 71 71 ISAHLUKO SESITHATHU AMAPHARADAYMU, IZINDLELA ZOCW ANINGO KANYE NEZINJULAL W AZI 3.1 Isingeniso 3.2 Amapharadaymu 3.2.1 Ipharadaymu ebikezelayo ( Positivist) 3.2.2 lpharadaymu eqondayo (Interpretive/Hermeneutics) 3.2.3 Ipharadaymu ekhululayo (Emancipate/Critical) 3.2.4 Ipharadaymu ehlukanisayo (Post-structural/ Post-colonial) 3.2.5 lpharadaymu esetshenzisiwe kulolu cwaningo. 3.3 Izindlela ezisetshenzisiwe ekuqoqeni ulwazi oluqondene nalolu cwaningo. 3.3.1 Ucwaningo ngendlela yekhwalithethivu 3.3 .2 Izingxoxo 3.3.3 Ukuqhutshwa kwezingxoxo ngokwalolu cwaningo 3.3.3.1 Ingxoxo noDokotela uReggie Khumalo 3.3.3.2 Ingxoxo noMntwana uZebuloni Zulu 3.3.3.3 Ingxoxo nobaba uBuzetsheni Mdletshe 3.4 Uhlaziyo lokuqukethwe 3.5 Inkambiso elungileyo yocwaningo 3.6 Isiko lokuhlonipha nocwaningo 3.7 Izinjulalulwazi ezisetshenzisiwe 3.7.1 lnjulalulwazi ye-Post-Colonialism XIII 73 73 74 75 76 76 76 77 77 78 82 82 83 83 83 84 85 86 86 3.7. 2 Injulalulwazi ye-Orality 3.8 lsiphetho XIV 91 93 ISAHLUKO SESINE UKUQHATHANISW A KW AMANOVELI ABHAL WE NGENKOSI USHAKA, UDINGANE, UMPANDE KANYE NOCETSHW A YO KANYE NEZIBONGO ZAWO. 4.1 lsingeniso 4.2 Umlando weN kosi uShaka 4.2.1 Ukuzalwa koMntwana uShaka 4.2.2 Ukukhula koMntwana uShaka 4.2.3 Inkosi uShaka ithatha ubukhosi bakwaZulu 4.2.4 Okwakushiwo ngabasendlunkulu ngeSilo uShaka 4.2.5 Uzungu lokublliaia iSilo uShaka 4.2.6 Ukukhothama kwesilo uShaka 4.3 Ukuqhathanisa izibongo zeNkosi uShaka nenoveli ethi "UShaka". 4.3.1 Okufanayo ezibongweni kanye nasenovelini 4.3.2 Okutholakala enovelini kuphela 4.3.3 Okutholakala ezibongweni kuphela 4.4 INkosi uDingane 4.4.1 Umlando weNkosi uDingane 4.4.1.1 Uzungu lokllbulala amaBhunu 4.4.2 Iqhaza likaJiyane ekulondolozeni umlando weNkosi uDingane 4.4.3 Ukuqhathanisa izibongo zeNkosi uDingane kanye nenoveli ethi "UDingane" 4.4.3.1 Okufanayo ezibongweni kanye nasenovelini xv 95 95 95 96 102 109 III 113 116 116 121 124 126 126 128 131 135 136 4.4.3.2 Okutholakala enovelini kuphela 4.4.3.3 Okutholakala ezibongweni kuphela 4.5 INkosi uMpande 4.5.1 Umlando weNkosi uMpande 4.5.1.1 rNkosi uMpande ibekwa ngamaBhunu 4.5.2 Okufanayo ezibongweni kanye nasenovelini 4.5.3 Okutholakala enovelini kuphela 4.5.4 Okutholakala ezibongweni kuphela 4.6 INkosi uCetshwayo 4.6.1 Umlando weN kosi uCetshwayo 4.6.1.1 Ukukhula kweNkosi uCetshwayo 4.6.1.2 Umbango wobukhosi 4.6.1 .3 Umbuso weNkosi uCetshwayo 4.6.1.4 Ukungahloniphi kwebutho leNgcugce 4.6.1 .5 [mpi yaseSandlwana 4.6.1.6 lmpi yaseRorke's Drift nemiphumela yakhona 4.6.1.7 Ukuqedwa koLundi 4.6.1.8 Ukuboshwa kweNkosi uCetshwayo 4.6. 1.9 [nkosi ihlangana neNdlovukazi yamaNgisi 4.6.1 .10 Ukubuya kweNkosi kwaZulu 4.6.1 . 11 Ukukhothama kweNkosi uCetshwayo 4.6.2 Okufanayo ezibongweni kanye nasenovelini 4.6.3 Okutholakala enovelini kuphela XV I 138 140 143 143 144 147 150 154 159 160 160 160 162 162 164 165 165 165 166 167 167 168 172 4.6.4 Okutholakala ezibongweni kuphela 4.7 Isiphetho XV II 176 178 ISAHLUKO SESIHLANU UKUHLAZIYW A KOL W AZI OLUTHOLAKELE 5.1 Isingeniso 179 5.2 Okutholakele ngesikhathi kuqhathani swa inoveli ethi "UShaka" kanye nezibongo zeN kosi uShaka 179 5.3 Ubuqiniso bokuqukethwe yinoveli ethi "UShaka" nezibongo zeNkosi uShaka bllqhathaniswa nezincwadi ezibhaliwe ngomlando wamakhosi. 180 5.4 Okutholakele ngesikhathi kllqhathaniswa inoveli ethi "UDingane" kanye nezibongo zeNkosi lIDingane 183 5.5 Ubuqiniso bokuqukethwe yinoveli ethi "UDingane" nezibongo zeNkosi uDingane buqhathaniswa nezincwadi ezibhalwe ngomlando wamakhosi. 184 5.6 Okutholakele ngesikhathi kllqhathaniswa inoveli ethi "UMpande" kanye nezibongo zeNkosi lIMpande. 187 5.7 Ubuqiniso bokuqukethwe yinoveli eth i "U Mpande" nezibongo zeNkosi uMpande bllqhathaniswa nezincwadi ezibhalwe ngomlando wamakhosi. 188 5.8 Okutholakele ngesikhathi kuqhathaniswa inoveli ethi "UCetshwayo nezibongo zeN kosi uCetshwayo 188 5.9 Ubllqiniso bokllqukethwe yinoveli ethi "UCetshwayo" nezibongo zeN kosi lICetshwayo buqhathaniswa nezincwadi ezibhalwe ngomlando wamakhosi. 190 5.10 Umthelela wesakhiwo semibhalo yomibili ekwethulweni kokllqllkethwe. 194 5.11 Umthelela wesiko lasentshonalanga kllDhlomo 197 5.12 Abalingiswa abasemqoka emanovelini kaDhlomo 198 5.12.1 Inoveli ethi "UShaka" 198 5.12.2 Inoveli ethi "UDingane" 199 XV III 5.12.3 Inoveli ethi "UMpande" 5.12.4 Inoveli ethi "UCetshwayo" 5.13 Isiphetho XIX 200 200 201 ISAHLUKO SESITHUPHA ISIPHETHO SOCW ANINGO 6.1 Isingeniso 6.2 Ukubuyekezwa kwezahluko zalolu cwaningo 6.3 Ukliphendlilwa kwemibuzo nezinhloso zocwaningo 6.3.1 Yikuphi okwethula umlando ogcwele phakathi kwamanoveli omlando kanye nezibongo zamakhosi? 6.3.2 Ngabe kukhona yini lIkuhlanekezelwa komlando wobukhosi bakwaZulu? 6.4 Iqhaza elizobanjwa yilolu cwaningo 6.S Izincomo 6.6 Isiphetho Imithombo yolwazi Izithasiselo A. Izibongo Zamakhosi (i) Izibongo zeN kosi uShaka (ii) Izibongo zeNkosi uDingane (iii) Izibongo zeNkosi lIMpande (iv) Izibongo zeNkosi uCetshwayo B. Incwadi yokucela ukuqhuba ucwaningo C. Isifungo D. Imibuzo esakuhleleka eyayibuzwa okwakuxoxiswana nabo xx 202 202 204 204 206 207 208 209 211 226 ISAHLUKO SOKUQALA UKWETHULWA KOCWANINGO 1.1 ISINGENISO Eminyakeni eminingi eyedlule zimbalwa izincwadi zomlando ezibhaliwe ngamakhosi akwaZulu ikakhulukazi zibhalwa ngabantu abangamaZulu. Kuyaphawuleka ukuthi umlando wamakhosi akwaZulu ulondolozwe ezibongweni zamakhosi ezazihaywa izimbongi . Lezi zibongo zamakhosi zabe seziqoqelwa ndawonye sezibhalwa phansi ababhali abehlukene abangamaZulu njengoNyembezi ngonyaka we-1958 ebhala " Izibongo Zamakhosi " . lzibongo zamakhosi yizona ezethula inkosi leyo kubantu . Ziningi izindlela ezisetshenziswayo ukwethula inkosi . Kungaziswa abantu ngozalo Iwenkosi leyo nom lando wayo. Bakhona nababhali abanjengoDhlomo ababhale amanoveli om lando. Lolu cwaningo lumayelana nokuqhathanisa amanoveli omlando abhalwe nguDhlomo ngamakhosi akwaZulu kanye neZibongo Zamakhosi aKwaZulu njengoba zibhalwe uNyembezi (1958) Lokhu kwenziwa kubukwa nezinye izincwadi ezinomlando wamakhosi aKwaZulu. Ukuze ucwaningo lulandeleke kahle, kuzohlaziywa amagama aqukethwe yisihloko. Amagama azochazwa yilawa alandelayo: Ucwaningo, ukuqhathanisa, inoveli , urn lando, izibongo, ubukhosi kanye namaZulu. UNyembezi (1992:68) uthi ukucwaninga kusho ukuhlola ngokucophelela, ukuhlaziya, ukucubungula noma ukllphenya. Lo umsebenzi owenziwe noma ohlazi ywe ngokucophelela ngllmcwaningi. Igama elisho ukuqhathanisa uNyembezi (1992:434) uthi lisho ukuhlola ukufana kwezinto, ukufanekisa noma lIkulinganisa. Kulolu cwaningo kuqhathaniswa amanoveli omlando wamakhosi lawo abhalwe uDhlomo eqhathaniswa nezibongo zamakhosi eziyincwadi ebhalwe uNyembezi (1958). - I - UZulu nabanye (1992:340) bathi inoveli indaba en de exoxwa ngendlela yephrozi. Ngokujwaye\ekile kuba yindaba esuka ekhanda lombhali okusho ukuthi lokho okwenzekayo noma okufundwayo kusuke kungazange kwenzeke. Okubalulekile ngombhalo oyinoveli ukuthi kumele ukholeke uzwakale njengendaba eyenzeka ngempela. Kulolu cwaningo kukhulunywa ngamanoveli om lando. NgokukaZulu nabanye (1992:341) inoveli yomlando igxile kakhulu ezehlakalweni ezake zenzeka. Kule noveli kutholakala abalingiswa abangasuselwa ekhanda nje, kodwa abake baphila. Izehlakalo ezichazwayo zibonakala zenzeka endaweni eyaziwayo enokukhonjwa. Uma zonke izinto encwadini ziyiqiniso incwadi leyo izoba eyomlando. Okuyenza ibe yinoveli yilezo zinto umbhali azisusela ekhanda. Ezinye izehlakalo kungenzeka zingasekwa wubufakazi bomlando. Abalingiswa abathile kungaba abasuselwa ekhanda abangazange baphile. Umbhali uyazisungulela ezinye izinto ukuze indaba yakhe iphelele. Okubalulekile wukuthi lokho umbhali akususela ekhanda kufanele kuvumelane namaqiniso om lando, okuyizehlakalo ezigqamile nabalingiswa abagqamile. UNyembezi (1992:269) uthi umlando yizindaba zakudala noma izigigaba zesikhathi esesadlula. Kulolu cwaningo kukhulunywa ngom lando wobukhosi bakwaZulu. UKhumalo (1993:73) uthi izibongo ziwumkhakha wokuhaya ondlaleke kabanzi. Ukuhaya lokhu okwakusemizweni nasesihlokweni so limi 10mZulu noma 10Mdabu ngalokho osekumthathile. Kuthi ukuchukuluza imizwa yakhe qede bese kusuka usinga nosikisiki Iwamadlingozi nombhejazana wokuqhakambisa lokho okuhle nokutusekayo osekuwele esweni, enhliziyweni nasengqondweni. Uyomethuka esedazuluka eqhuma phezulu ngengila esephotha eluka ngobugagu nesinwe 10 mlingo wakhe osigqi siqubula ubuzwe nobuntu bengabadi nendabuko, kwalani khona ukusuka amagqoza usuhlaba usentu, kushunqe uthuli , usudlala udlali se la ngobunyandlanyandla benkomo yakwenu. Kulolu cwanll1go kukhulunywa ngezibongo njengoba ziqukethe umlando wesizwe samaZu lu. Uma kukhulunywa ngobukhosi, uNyembezi (1992:240) uthi kushiwo impilo yokunethezeka, umbuso noma isikhathi sokubusa kwenkosi. Umcwaningi kulolu cwaningo uzobheka noma agxile ebukhosini bakwaZulu. - 2 - Uma kukhulunywa ngamaZulu, kukhulunywa ngabantu iningi labo elakhile esifundazweni sakwaZulu-Natali. Laba bantu bakhuluma ulimi IwesiZulu. Bangabantu abangaphansi kwenkosi yamaZulu ebusayo. Echaza ngamaZulu uSelby (197 t :6) uthi igama elithi amaZulu phesheya kwezilwandle lizwakala sengathi lisho wonke umuntu oseNingizimu Afrika. Lokhu kwenziwa ukuthi ubukhosi baKwaZulu yibona obudumile ngenxa yombumbi walesi sizwe owayedumile, iNkosi uShaka. Asechaziwe amagama abumbe isihloko, sekuzobhekwa izinhloso zocwaningo. 1.2 IZINHLOSO ZOCW ANINGO Okuyiyona nhloso ngqangi yalolu cwanll1go ukuqhathanisa izindlela umlando wobukhosi baKwaZulu ovezwe ngayo ezincwadini ezingamanoveli abhalwe uDhlomo athi " UShaka", " UDingane", UMpande" kanye " noCetshwayo". La manoveli aqhathaniswa nezibongo zamakhosi njengoba ziveziwe encwadini kaNyembezi ethi " Izibongo Zamakhosi " . Nakuba Ie mibhalo yomibili ezoqhathaniswa ihlukile kodwa kukhona okubonakala kunokufana okuyikona okwenza ukuthi kube nesidingo sokuthi kucwaningwe. Enye yezinhloso ukuqhakambisa ubumqoka kobukhosi kanye namakhosi akwaZlIlu ngokubuka izibongo zamakhosi akwaZulu kanye namanoveli omlando wamakhosi akwaZulu njengoba ebhalwe nguDhlomo. Kulolu cwaningo kuhloswe ukuba kekllcutshungulwe imibono eshayisanayo mayelana nokuvezwa kwamakhosi akwaZulu njengoba evezwa amanoveli omlando kanye nezibongo zamakhosi. Kuzobhekwa neqhaza elibanjwa yisimo sepolitiki yangaleso sikhathi ekuhlanekezeleni umlando. Lolu cwaningo luzocacisa kabanzi umehluko okhona phakathi kwezibongo zamakhosi kanye namanoveli ukuze nobethi uma efunda amanoveli omlando acabange lIkllthi aqukethe okufanayo nalokho okusezibongweni zamakhosi awazi umehluko njengoba uzovezwa umcwanll1gl. ') - j - Enye yezinhloso zalolu cwaningo ukucubungula imibono engefani ekuvezweni komlando wamakhosi akhethiwe kulolu cwaningo njengoba uvezwe amanoveli, izibongo zamakhosi kanye nezincwadi zom lando. Lolu cwaningo luhlose ukuveza izindlela ezingalandelwa ukugwema ukuhlanekezelwa komlando wamakhosi esikhathini esizayo. Lolu cwaningo belungazange Iwenziwe muntu ngaphambilini. Luzokwandisa futhi luphose itshe esivivaneni sokuthuthukiswa kwezibongo zamakhosi akwaZulu. Luzobuye futhi luveze nokubaluleka kwamanoveli omlando abhalwe uDhlomo ngamakhosi akwaZulu. Seziveziwe izinhloso zocwaningo, sekuzobhekwa isidingo sokwenza lolu cwaningo. 1.3 ISIDINGO SOKWENZA LOLU CW ANINGO Lolu cwanmgo ludingeke kakhulu emphakathini wanamuhla ukuze labo abaftsa ukuba bangalahlekelwa y imvelaphi yobuzwe babo babone ukubaluleka kobukhosi bakwaZulu kanye nornlando wamakhosi akwaZulu. Lolu cwaningo lubalulekile ukuze kugqame kahle ukuthi ngempela ngempela kumuntu odinga ukuthola amaqiniso aphelele ngomlando wobukhosi bakwaZulu angawuthola kuphi phakathi kwamanoveli om lando kanye nezibongo zamakhosi. Lolu cwanmgo ludingekile futhi ukuze lunikeze umlando ngenkosi nenkosi leyo ngoba zimbalwa izincwadi ezinomlando ngamakhosi akwaZulu ikakhulukazi lezo ezibhalwe ngamaZulu. Lubuye ludingeke kakhulu lolu cwaningo ukuveza amaqiniso ngamakhosi akwaZulu . Luzosiza kakhulu ekugqugquzeleni abantu bakithi ukuthi bacacelwe kahle ukuthi nezinto zesintu zibalulekile ngisho nakulesi sikhathi sempucuko yaseNtshonalanga, futhi kube nomphumela wokuthi umuntu osazazi ukuthi ungumuntu onsundu abuyele kokwakhe angadumi nokwezizwe noma nokwabanye abantu ikakhulukazi njengoba kusesikhathini sokuqwebuka kwe-Afrika. Sikhulu isidingo salolu cwaningo emiphakathini yethu ensundu eyathola imfundiso-ze yokungawahloniphi amakhosi esizwe ngokuthi agagulwe ngamagama. Lapha-ke kuzoxwayiswa abantu ngokuthi amakhosi kufanele ahlonishwe. Sekukhulunyiwe ngesidingo sokwenza lolu cwaningo, sekuzokhulunywa ngenkuthazo yokwenza lolu cwaningo. - 4 - 1.4 INKUTHAZO YOKWENZA uew ANINGO Ukuze kwenziwe lolu cwanmgo umcwaningi ukhuthazwe ukubona ukufiphala komlando kanye nokungabi bikho kwezincwadi ezibhalwe ngomlando wamakhosi akwaZulu. Enye into ekhuthaze ukuba kwenziwe 10 msebenzi ukuveza ubuhlakani besizwe samaZulu. Lesi sizwe esikhathini esiningi esedlule bes iphila ngobuciko bomlomo, amasiko kanye nezinye izinto eziningi njengemfundiso ebidluli se lwa ezizukulwaneni ngamazwi omlomo. Sekuyisikhathi sokuba wonke umlando wes izwe ugcineke ngokuba ulotshwe phansi. Ukukhuthaza inhlonipho nes ithunzi so limi , 10 msebenzi uzo lotshwa ngolimi Iwes iZulu, ulimi esa lulondoloze lwa ngenye yamakhos i akwaZulu, inkosi uShaka ukuze ufinyelele ezinkulungwaneni zabantu abangamaZulu. Ukulingani swa kwezilimi lapha eN ingizimu A frika kwenze enkulu intshi sekelo kumcwaningi ukuba erlZe lolu cwaningo ngo limi Iwes iZulu . Njengoba iYunivesithi yaKwaZulu-Natali okuyiyuni ves ithi lapho kwenziwa khona lolu cwaningo isiphumeleli se inqubomgomo yobulimimbili , okuyisiNgisi kanye nesiZulu, lolu cwaningo luzokwandisa emibhalweni yo limi Iwes iZulu. Isivelile inkuthazo yokwenza lolu cwaningo, manje sekuzobukwa umklamo wocwaningo. 1.5 UMKLAMO woew ANINGO Lolu cwaningo luzogx ila kakhulu emakhos ini amane akwaZulu okuyiN kosi uShaka, iNkos i uDingane, iN kosi uMpande kanye neN kos i uCetshwayo. Lokhu kubangelwe ukuthi uma kulandwa ubukhosi bakwaZulu iN kosi uShaka yiyona eyaba umbumbi wes izwe samaZulu. Yingakho-ke ucwaningo luqale kuyo iN kosi uShaka. Lugcina eN kos ini uCetshwayo ngoba yiyona nkos i eyaba eyokugcina ukubusa embusweni wakwaZulu owawusabumbene. Lo mbuso wahlukaniswa ngesikhathi sokubu sa kweNkosi uCetshwayo. Ucwaningo luzogx ila ezincwadini ez ingamanoveli om lando ez ine ezibhalwe nguDhlomo okuyizona ez izoba yisisekelo salolu cwaningo. Nazi lezi zincwadi ; " UShaka" ( 193 5), "UDingane" ( 1936), "U Mpande" ( 1938) kanye no"Cetshwayo" ( 1956) .. Enye incwadi ezosetshenziswa kulolu cwaningo ethi " Izibongo Zamakhosi",ebhalwe uNyembezi ( 1958). - 5 - Usubhekiwe umklamo wocwaningo, sekuzobhekwa imibuzo ezophendulwa kulolu cwaningo. 1.6 IMIBUZO EZOPHENDUL W A Emibuzweni eminingi engabuzwa mayelana nalolu cwantngo umcwaningi ukhethe ukuthi athathe leyo ayibone ibaluleke kakhulu futhi izosiza ekutheni kutholakale izimpendulo mayelana nocwaningo lonke. Le mibuzo ezobuzwa ihlelwe kanje: a) Kukhona yini okufanayo nokungefani phakathi kombhalo oyizibongo zamakhosi kanye namanoveli omlando? b) Ngabe izibongo zamakhosi ziwethula wonke yini umlando wamakhosi na? c) Yimuphi umunxa owethula umlando ogcwele phakathi kwamanoveli om lando kanye nezibongo zamakhosi? d) Ngabe kukhona yini ukuhlanekezeleka okukhona ekwethu lweni komlando wobukhosi bakwaZulu. Sekuphawuliwe ngemibuzo yalolu cwanlngo, sekuzobhekwa amagama adinga ukuchazwa. 1. 7 AMAGAMA ADINGA UKUCHAZW A Maningi amagama azosetshenziswa kulolu cwaningo azodinga ukuba achazwe ukuze kube lula ukululandela. Inkosi UMsimang (1975:355) uthi inkosi y inhloko yombuso. Okunguyena muntu obusayo esizweni yinkosi. Ngenxa yokuthi amakhosi akwaZulu ayeba ngabantu abanamandla nesithunzi futhi ehlonishwa, yingakho ayefaniswa nezi lwane ezithile, kuye ngokuthi leso silwane sinamandla kanjani okanye siziphatha kanjani. Kwenye inkathi kususelwe esimweni saso isilwane njengengonyama, isilo nokunye. - 6 - Indlovukazi UMsimang (1975:359) uthi inkosikazi yenkosi kwakuthi uma sekukhotheme inkosi ibizwe ngendlovlIkazi. Lokhll kwakwenzeka kllphela uma kuyiyona inkosikazi yenkosi ebambele inkosana yayo isihlalo sobukhosi ngoba inkosana isencane nakuba kwakungavam i Ie. Isibonelo yilapho indlovukazi uKaMsweli yabambela inkosi uDinlizulli lIbukhosi ngenkathi isencane. Ukukhothama Ukukhothama yigama lokuhlonipha. Akugagulwa neze kuthiwe inkosi ishonile noma mhlawumbe kllthiwe ifite. Okwesibiti kungachazwa ngokuthi kuthiwa ikhotheme nje yingoba kakade inete igqabuke bese ifoliswa ikhanda liphumule phezu kwamadoto, oyibonayo athi ikhotheme nje izobuye iqabuke kanti isithule. Ibutho UMsimang (1975:341) uthi ibutho isihlangu sezwe ngoba yitona etiviketa isizwe kanti uNyembezi (1992:46) uthi ibutho izinsizwa noma amadoda noma abesifazane ababuthetwe eqenjini etitodwa. KwaZulu amakhosi ayeba namabutho awo. Iblltho lokuqala elibuthwa yinkosi libizwa ngokuthi ingqalablltho. Indlunkulu Indlunkulu yinkosikazi yokllqala yenkosi. Indlu yale nkosikazi iba ngasesandleni sokudta emzini wesiZutu. Uyena nkosikazi omkhutll ozala indtatifa. Bonke abantu abafikayo bangeniswa endtini yakhe bethutwe kuye. Uyena ongumkhulumeti wawo wonke amakhosikazi enkosi. Ikhohlwa UNyembezi noNxlImalo (1996:263) bathi ikhohlwa inkosikazi yasesandleni sokunxele emzini wesiZulu. Le nkosikazi iyona eyelama indlunkulu okungukuthi iyinkosikazi yesibiti. - 7 - Iqadi UNyembezi noNxumalo (1966:288) bathi iqadi inkosikazi yasesandleni sokudla emzini wesiZulu. Lena inkosikazi yesithathu . Isigodlo UNyembezi (1992: 142) uthi isigodlo indawo lapho kuhlala khona umndlunkulu wenkosi noma kushiwo umuzi wenkosi. UMsimang (1975:8) uthi isigodlo lesi yisithabathaba somuzi sona ngokwaso. Lesi sithabathaba-ke sibiyelwe ngothango Iwaso sodwa sehlukaniswa nenxuluma lilonke. Lapha kuhlala inkosi nomndlunkulu wayo esigodlweni. Isigodlo silindwa izinceku emasangweni emini , silindwe ogqayinyanga ebusuku. Abantwana [zingane ezizalwa ebukhosini bakwaZulu zibizwa ngokuthi abantwana ngisho sezindala kanjani. Lokhu kuyindlela yokuhlonipha abantwana benkosi. Idlinza UNyembezi (1992:86) uthi idlinza indawo lapho kungcwatshwe khona inkosi yesizwe noma ithuna lenkosi. Idlinza lenkosi libekelwa isihlahla somphafa ngaphezulu. Kuyaye kuthathwe izigxobo zomnyamathi kanye nezintingo zothobothi kubiyelwe ngazo idlinza lenkosi. Ukutshalwa Uma inkosi isikhotheme kwaZulu akushiwo ukuthi isiyongcwatshwa kepha kuthiwa isiyotshalwa. UMsimang (1975:361) uthi ; amakhosi ayenendawo yawo angcwatshelwa kuyo, hhayi esibayeni sayo njengabanumzana bemizi . Singabala indawo enjengakwaNobamba lapho kwakutshalwa khona amakhosi akwaZulu. Isiko UNyembezi (1992:475) uthi isiko inqubo ey~jwayelekile noma indlela elandelwayo maqondana nesimo esithile. ONyembezi noNxumalo (1966:99) bathi , igama elithi isiko - 8 - • umuntu angalichaza ngokuthi lingumkhuba owenztwayo, inqubo eyejwayelekile elandelwa yisizwe, indlela yempilo eqokothiswe yaba nesigqi somthetho okuthi lapho umuntu eyeqa imithetho okufanele ayigcine avelelwe yishwa yena noma umndeni wakhe, noma nanaso sonke isizwe sakhe bese kuya ngokuthi isimiselo sakhe besisikhulu kangakanani ekufezeni lokho obekufanele ukwenziwa . Ukukhonza Igama ukukhonza lingachaza izinto eziningi ezahlukene. UNyembezi (1992:239) ukukhonza ukubeka ngezindlela eziningi. Okokuqala uthi kukhona okuwukuthumela amagama ezifiso ezinhle, ukudluli sa izilokotho ezinhle. Okwesibili kusho ukuthanda into kakhulu. Okwesithathu kusho ukuceli sa endaweni yomuntu noma ukudumisa uNkulunkulu . Lapha kulolu cwantngo kuzokhulunywa ngokukhonza okuwukucela indawo yokuhlala endaweni yenye inkosi. Umelanyaniswa Ubaba uMdletshe echaza umelanyani swa wathi ngumntwana oyaye athathwe kwenye indlu okungeyena owakwenu bese ethathwa njengowakwenu elanyaniswe nomntwana wakuleyo ndlu alethwe kUyo. Kungathathwa uMntwana uZiwedu njengesibonelo salokhu ngoba wayengumelanyaniswa weNkosi uCetshwayo. Uma kungowakwenu kuthiwa umelamani . Ukudla umuzi Lokhu kusho ukuba nguwena ozozala inkosi noma indlalifa kuleyo ndlu. Kwenye inkathi intombi iyaye itshelwe ingakagani ukuthi iyona eyod la umuzi. Inxiwa UNyembezi (1992:237) inxiwa isiza lapho kwakukade kumi khona umuzi. - 9 - lbamba UNyembezi (1992: 10) uthi ibamba ngumuntu obambele omunye isikhundla noma iphini. Ibamba lenkosi kwakuba umuntu obambele inkosi isihlalo sayo uma isencane. Singenza isibonelo soMntwana omkhulu wakwaNxangiphilile owayebambele isilo uZwelithini. Ukudingisa Ukudingisa kusho ukuxosha umuntu ezweni lakubo ukuba ayiswe kwelinye ilizwe. Undunankulu UNyembezi (1992:326) uthi, undunankulu umuntu owengamele umbuso noma induna engaphezu kwezinye izinduna. Kulolu cwaningo kukhulunywa ngenduna engaphezu kwezinye. Iphovela Uma kukhulunywa ngephovela kusuke kukhulunywa ngentombi esuke ikhethwe yinkosi isilungiselwa ukuyongena esigodlweni. Singasho ukuthi yi ngoduso yenkosi. Asechaziwe amagama azosebenza kulolu cwaningo, sekuzobhekwa umlando wobukhosi baKwaZulu. 1.8 UMLANDO WOBUKHOSI BAKW AZULU Uma kulandwa umlando wobukhosi bakwaZulu, uMazibuko (1999: 12) uthi 10 mlando usuka kuGumede owazala uMnguni , kwathi uMnguni wazala uLlIzumane owazala uMalandela okungllyena nzalabantu. Yingakho kllyaye kuthiwe "Zulu kaMalandela" uma kukhulunywa ngesizwe samaZlIlu . UMalandela kuzogxilwa kllye ngoba umlando wabantll baKwaZulli lIslika kllyena. UMalandela waganwa lIMaGwabini ogama lakhe kwabe kunguNozinja. Wathola abantwana kepha amadodana akhe ayegqamile kwabe kungllQwabe owayemdala kanye noZulu owayemncane. Emva kokllfa kukaMalandela kwaba nombango emadodaneni akhe omabili uZlIllI noQwabe kubangwa imfllYo. - 10- Waphumelela uZulu eSlzwa unlna. Wahamba-ke uQwabe edubile wayoqala isizwe sakhe sakwaQwabe. UZulu naye waqala isizwe sakwaZulu. UZulu wazala amadodana akhe amabili oPhunga noMageba. Yilapho-ke kwase kuqala ubukhosi bakwaZulu. Emva kokukhothama kukaZulu ubukhosi bathathwa uPhunga okwathi naye esekhotheme ubukhosi bathathwa umfowabo uMageba ngoba uPhunga wakhothama engenayo indlalifa. UMageba wazala indodana uNdaba eyizala kumkamfowabo amngena emva kokukhothama kukamfowabo uPhunga. UNdaba yinkosi yokuqala eyaqala ukubutha amabutho. UNdaba wayenesiphiwo sokuthi uma kunesomiso wayeba Ylnyanga yezu lu abambele inkosazane uNomkhubulwane. Kwakuhaywa ingol11a eyayazlwa ngokuthi ingoma kaNdaba. El11va kokuba ingol11a seyihayiwe izulu lalina. Indodana endala yenkosi uNdaba ogama layo kwabe kunguXhoko yaphuma yayokwakha isizwe sayo saseGazini. Isihlalo sobukhosi sabe sesithathwa indodana encane kaNdaba uJama. UJama wazala uSojiyisa entombini yaseButhonga okwakusolakala ukuthi yafika ebukhosini isivele isizithwele. Kuthiwa in kosi uJama yajiyisa kule ntokazi. Yingakho umntwana ethiwa igama lokuthi uSojiyisa. USojiyisa wazala uMaphitha yena owazala uZibhebhu yena wazala uBhokwe onguyise kaPhumanyova onguyise kaBhekintinta obusayo njengamanje kwaMandlakazi. UJama wabuye wathola omunye ul11ntwana owabizwa ngokuthi uSenzangakhona al11thola kuMthaniya wakwaSibiya. UJama wakhothama uSenzangakhona esemncane ngakho-ke ubukhosi wake wabubanjelwa uMkabayi owayengudadewabo kaSenzangakhona. Kwathi ukuba akhule, ubukhosi base bubuyela kuye uSenzangakhona. USenzangakhona wazala amadodana amaningi esingabala kuwo lawa ayedumile: uShaka, uDingane, uMpande, uMhlangana noSigujana owabe eqokwe uyise uSenzangakhona ukuba abe yinkosi uma esekhotheme. USigujana wabulawa uNgwadi owayezalwa unina wenkosi uShaka uNandi . - I I - Emuva kokukhothama kukaSigujana ubukhosi bakwaZulu bathathwa uShaka owayeyindodana kaSenzangakhona ayeyithole kuNandi intombi yaseLangeni. UShaka ubukhosi wabuthatha esizwa yinkosi yakwaMthethwa iNkosi uDingiswayo. UShaka uyena othathwa njengombumbi wesizwe samaZulu ngoba nakuba abusa isikhathi esifushane kepha ziningi izizwe azinqoba wazifaka ngaphansi kobukhosi bakwaZulu. INkosi uShaka yabulawa abafowabo oDingane noMhlangana behlangene nensila yakhe uMbopha kaSithayi kanye noyisekazi uMkabayi kalama. fNkosi uShaka bayakhela uzungu lokuthi uma impi yamaZulu iphuma iyohlasela kwaSoshangane basale beyibulala. Nebala baphumelela ngoba yaphuma · impi oDingane, uMhlangana noMbopha banyenya bafika bamgwaza wakhothama, base bethatha isidumbu sakhe basifihla emgodini wamabele esibayeni. INkosi uShaka yayingafuni bantwana ngoba yayisaba ukuthi bayothi bangakhula bayibangise, yingakho ingabanga namntwana. Ayizange ibasole abanewabo kanti yibona abazoyibulala. Lafa-ke iqhawe elikhulu. Emuva kokufa kweNkosi uShaka ubukhosi bathathwa uDingane umfowabo esizwe uyisekazi uMkabayi. UDingane wakhothama engazalanga ngakho-ke ubukhosi bathathwa umfowabo uMpande. UMpande wayenamadodana ayengoMbuyazwe noCetshwayo nawo ayebanga ubukhosi esekhona uyise uMpande. Uyena uMpande owayewaqhathile ngoba ethanda uMbuyazwe. Emuva kokukhothama kukaMpande ubukhosi bathathwa uCetshwayo. UCetshwayo esekhotheme ubukhosi bathathwa indodana yakhe uDinuzulu owathatha ubukhosi esemncane eneminyaka eyishumi nesithupha. Inkosi lIDinllzlllll yakhothamela kwelaseNtilasifali lapho eyayidingiselwe khona. Yabuya ngoba isizotshalwa kwaNobamba. Ubllkhosi base buthathwa inkosi uSolomoni eyabe izalwa yiNkosi uDinllzlllu. Kwathi emva kokllthama kweNkosi uSolomoni , kwabonakala lIkuthi kuzoba nenkinaa l:> ngesihlalo sobukhosi ngoba abantwana bayo babesebancane. Kwabe sekllbamba umntwana wakwaSokesimbone uMntwana uMshiyeni . Isibhedlela esiseMlazi iPrince Mshiyeni , sethiwa leli gama lisllselwa egameni lakhe 10 mntwana. Okllngllyena owathatha lIbllkhosi yiNkosi uBhekuzlllll , lICyprian. - 12 - Emva kokukhothama kweN kosi uBhekuzu lu kwaba nenye inkinga ngoba indodana yayo yabe Isencane. Isihlalo sobukhosi sabe ses ibanj wa umntwana omkhulu wakwaNxangiphilile lIMntwana lI Mcwayizeni . Yanele yakhlli a inkosi yase ibuthatha ubukhosi baKwaZulll , iNgonyama lIZweli thi ni okunguyena oseyinkosi ebusayo kwaZulu njengamanje. - 13 - 1.8.1 lJL LBO LOKULAN DELA NA KWAMAKHOSI AKWAZlJLlJ Mllgulli Lu bololwellja Gumede Mllgulli J J Luzumal1e Malal1dela Zulu I Nkosil1kulu Ntombela Zulu II Mageba Pllul1ga Ndaba Nkwelo Ml1omo jama Mudli Zivalele Sojoyisa S el1zal1gakllOl1a Til i 1111111 i Sigweb(l/w Mkllal1yi Mapllitlw Mpal1de Dillgal1a Slwka Sigujal1a Ie Ndlovu Cltakijal1a Nkal1kal1 Zibllebhu Cetslnvayo Ziwedu Mthol1ga Mklllmgo Magwelldu Hamu Sithekll e Pieler Mbal1go Mabheke Bilokwe Dil1l1zullI Mpik(l11illa Mahlasela Silimal1a Tetemal1a Kilambi Nkal1tilli shiva Ndor/a M (11111 k u za Bltota PlllImal/yova Solomol1 M ziyaqoka Bal/gil/dor/a Bilekesitow Zitltllme Masltiblw Gqokllbllkltosi e Qedezaklt Qedisol1o Mpltllme Bltekilltillta BhekllZlll1l Nsikayezwe Gamalikayisa Mhlaba Velesllowe KIIJakuyazi Simpltiwe e mpilli klllliuma Zwelitlt il1i Sibllsiso Bltekumuzi - 14 - Sekuphawuliwe ngomlando wobukhosi bakwaZulu, sekuzobhekwa umlando wababhali okuzoqhathaniswa imibhalo yabo. Kuzoqale kubhekwe umlando kaOhlomo bese kubhekwa nom lando kaNyembezi. Lokhu kuzolekelela ekuyiqondeni kahle imibhalo yabo ngokubuka imilando yabo. 1.9 UMLANDO KADHLOMO Okunye okuphathelene noOhlomo kucashunwe emsebenzini ka-Albert S. Gerard (1971) kanye nocwaningo lukaCouzen (1985). Ucwaningo lukaCouzens (1985) Iwalumayelana nomfowabo kaR.R.R. Ohlomo u H.I.E. Ohlomo nakuba kukhona okuthile ngo R.R.R. Ohlomo. Lokhu kumayelana nekhaya lakhe, ukufunda kanye nendlela afunda ngayo eyaba nomthelela ekubhaleni kwakhe. URolfes Reginald Raymond Ohlomo wazalwa ngoMasingana ngonyaka we-190 I eSiyamu eduzane naseMgungundlovu KwaZulu Natali, washona ngonyaka we-1971 esibhedlela sase Edendale. URolfes wayeyindodana yesithathu yomshumayeli u-Ezra Sigadiya kaGcugcwa kaLuphoko kaMlozi kaNgongol11a Ohlomo. Uyise u-Ezra kwakungul11ngani omkhulu wenkosi uBhambatha kaMancinza owayengumholi wel11pi yonyaka we-I 906, wayekhuluma njalo ngokufa kwenkosi uBhambatha ezinganeni zakhe. Unina kaRolfes kwakunguSardina Caluza owayezalwa emndenini odumile e-Edendale nawo owawunol11qambi wezingol11a zesiZulu u R.T. Caluza. URolfes wayengumfowabo wombhali onohlonze uHerbet Isaac Ernest Ohlomo. Ngonyaka we-1928 uRolfes wagcagcelwa u-S. Victoria Nxaba eGroutville. Impilo kaOhlomo yayincike kakhulu eMakhabeleni eNyakatho neKranskop eNatali , eNyakatho noMdlovana emgwaqeni omkhulu waseKranskop, yilapho wonke amakhosi akwaOhlomo angcwatshelwa khona. U-Ophin Ohlomo umzala wabafana bakwaOhlol11o wazalwa ngonyaka we-191 0 futhi bake bahlala ndawonye noRolfes eThekwini eminyakeni eminingi edlule; ukhumbula okuncane ngomlando womndeni. Ngokuka-Ophin Ohlomo, ecashunwe kuCouzens (1985:41) abantu baseMakhabeleni baguqula igama labo laba uOhlomo ngoba besaba ulaka lukaShaka. Ngokwakhe uthi , - 15 - kwakunezelamani zasebukhosini okwakunguMagedama Mathela noSungu. U-Ophin wayehlobene noSungu ngoJob, Qholobane noPhungane, kanti uRolfes kanye nomfowabo uHerbet bona baqhamuka ozalweni lukaMathela. (Akazange nokho abe nolwazi Iwamagama ngokuzalana kwabo.) Omunye umlando ususelwa ebhayibhelini lesiZulu 10m lando, Olden Times in Zululand ebhalwe ngu-A.T. Bryant. UBryant uthi amaKhabela azitholela udumo Iwawo olwehlukile njengesibongwana esingatheni. Umsuka wozalo Iwabo alukaqondakali namanje, uqhamuka nokuthile okungaba umsuka; okunye kwakho yilokho okulandelwa u-Ophin Ohlomo. Abanye ngalesi sibongo, kubhala uBryant, bazibona bexhumene nabantu baseLangeni. Uyaqhubeka uma ehunyushelwe esiZulwini athi iqiniso ukuthi aMakhabela asebenzise uOhlomo njengesithakazelo kuwukwenza nje ngokujwayelekile igama lomuntu owayedumile bemazi uyena owayeba Yll1gxenye yezithakazelo. Unina weNkosi uShaka kwakungowaseLangeni. Ubaba kaNandi kwakunguBhebhe Mhlongo kanti yingakho abantu baseMakhabeleni bezibiza ngoMhlongo noma Ohlomo. Bazixhumanisa nabantu baseLangeni ngoyise kanye nomkhulu wendlovukazi uNandi (Couzens 1985:40). U-Ezra Ohlomo nonkosikazi wakhe baya eGoli lapho kwazalelwa khona uFrank, okuwuyena kuphela ongazalelwanga eSiyamu. Abaqalanga bazinza eGoli. Babehlezi behla benyuka, okwenza kucace ukuthi kungani uRolfes aqala ukufunda eSiyamu nasoHlange ekubeni uHerbet wamane waqala ukufunda eGoli. (Couzens 1985:42) UOhlomo waqala ukufunda eSiyamu nasoHlange okuyisikole esasungulwa uOkt. lL. Oube owaziwa kulo lonke elaseNingizimu Afrika. EGoli uRolfes waya esikoleni semishini yeBhodi laseMelika eOoornfontein lapho ayefundi swa uNksz. Bertha Mkhize. Wabafundi sa ingxenye yonyaka wabe esehlaselwa ngumkhuhlane owawubhokile ngaleso sikhathi. Wabafundisa ukubhala, ukukhuluma nokufunda isiZulu nesiNgisi . URolfes wabe eseya KwaZulu-Natali eseyoqeqeshelwa ukufundisa emishini yase-American Board eManzimtoti eyagcina seyaziwa nge-Adams Teacher Training College. Emishini yase-Adams u R.R.R. Ohlomo wathola isitifiketi sokufundisa esingasho ukuthi yilapho futhi okwaqala khona uthando lokubhala imibhalo oziqambelayo yona. - 16 - Izelamani zombili uRolfes noHerbet babezwana kakhulu. UHerbet wayeshesha enza zonke izinto kuqala, kanti uRolfes wayenesineke kukho konke (Couzens 1985:46). Umfowabo u H.I.E. Dhlomo umchaza kanje u R.R.R. Dhlomo: Ungumuntu othobekile futhi unamahloni , akathandi ukukhuluma phambi kwezih Iwele. A kazithath i njengoilluntu oh lakan i ph i Ie noyincithabuchopho. Ngeke uillthole enabantu abadumile nabahlakaniphile. Ngeke uillthole elllihiangwaneni nasemicimbini ; kodwa uyaya eillidialweni yekhilikithi nebhola lezinyawo. Uyithanda kakhulu Ie Illidlalo. Lapha emidlalweni akekho olokhu emnaka ngemithetho kanye nezingxoxo ngoba lokho ukuzonda kabi. Usebenzisa isikhathi sakhe sokuphumula ngokufunda nokubhala. Uthanda kakhulu ukufunda; ufunde kakhulu aillanoveli. Uyazithanda ezoillbusazwe kanye nokubhala. (Upbeat, Vol. 2 & 3: 12) lzelaillani zOlllbili zakhetha ukubhala illli bhalo yazo ebalulekile ngezilillli ezahlukene. Illlisebenzi eminingi kaRolfes yabe ingesiZulu kanti ekaHerbert yabe ingesiNgisi nakuba ulillli Iwasekhaya kwabe kuyisiZulu (Couzens 1985:46). NgokukaCouzens (1985 :57), ngonyaka we-I928 uRol fes Dh lama wathola umsebenzi wokuba ulllabhalane waselllayini edolobheni laseGoli . Wayengakhohliwe iNatali wayelokhu exhulllene nayo ngokuba nengosi ephepheni iLanga LaseNatali. Wayeke abhale asebenzise elithi "Rollie Reggie". WayengulllKristu ozinikele, yingakho izihloko zakhe eziningi zaziphathelene, zifundisa futhi zigqamisa ukholo 10buKristu. Wayengullluntu ophakathi nendawo emphakathini olllnyallla futhi engazinikele kwezolllbusazwe kodwa wayewuxhasa uKhongolose. Wayenokuwabuka ngeso elibukhali alllaKhaladi kanye nalllaNdiya ngenxa yokuziqhelelanisa nOlllbusazwe kanti wayengafuni nokubabona abeLungu ababehlollluia kakhulu kwezezilllali. Ebinzaneni elicashunwe enkondlweni yak he ethi . My CounllY ' lahunyushelwa esiZulwini , uyichaza kahle illlizwa yakhe: Ubuhlungu! Maye kubuhlungu kanye Ngoba akuselona izwe labaNsundu, Natali, indawo yallli, Inhliziyo yallli ikhathele Izinyelllbezi zinye izibazi ngenxa yezwe lami - 17 - Ngiyakuthanda kakhulu" (Couzens, 1985:58) Mhla ziyi-I 0 kuZibandlela ngonyaka we-I 923 kwi-'Special Correspondent ' uRolfes wabhala isiqeshana ngesihloko esithi "Ngemibhalo yethu yeSintu" ephepheni iLanga LaseNatali. Lesi sihloko sasibalula ukuthi "Masibe nemibhalo yethu lapha eNingizimu Afrika manje noma ngesikhathi esizayo uma senze njalo ukubaluleka kwesiko lomuntu oNsundu jikelele liyokhula." Umbhali uRolfes wayekuphika ukuthi wayegqugquzela umoya wobuzwe obuthile kodwa wayefuna ukuthola lokho okungamagugu okufanayo kanye nokugqugquzela ubumbano ngokuqhubekisa phambili isiZulu kanye nesiNgisi kancane. Waphinda futhi wabhala ngesonto elilandelayo esadingida indikimba efanayo yokuqamba imibhalo okungeyabantu abansundu esihloko sithi , "lmibhalo kaZwelonke". Wayekhala ngokuthi akusavamile ukuzwa umuntu ekhuluma isiZulu esiqondile. (Lapho ebhekise kulokho okuchazwa inkondlo ecashuniwe ngenhla). Wakubeka kwacaca ukuthi emizini eminingi yabantu abaNsundu uthola iBhayibheli noma amabhukwana enkolo noma amapheshana emithi. Waqhubeka wathi; "Izincwadi Zobuciko bomlomo namarekhodi omlando wethu kumelwe kongiwe ukuze kungashabalali , kuthi nezinto esiziqhenya ngazo njengesizwe sizilondoloze ngemibhalo, uma singakwenzi lokho konke kuyolahleka unomphela kuthi ukuxhumana kwethu nemuva lethu kulibaleke unomphela" . (Couzens 1985:59). Ngollyaka we-1928 uRolfes Ohlomo washicilela inoveli eyaba ibhalwe ngesiNgisi eyayithi "An Aji-ican Tragedy". Kwakuyinoveli yokuqala yesiNgisi eyabe ibhalwe umuntu oNsundu waseNingizimu Afrika. Le noveli yayiveza umqolldo womuntu onobuKristu obuqotho ixube nobubi obuvezwa utshwala, ukudansa, umthetho wepasi ukucwasana kanye nempilo yasedolobheni. Izindikimba ezazigqamile yilezo zokungaziphathi kahle emadolobheni. Kuhambisana nengcindezi yenhlalo kanye nesimo somnotho okubhekwana naso nsuku zonke. Le noveli ibuye ihambisane nalokho okuvezwe amafilimu "Jim Comes to - 18 - Johannesburg " kanye neka-Alan Paton ethi "Cry The Beloved Country" eyadlalwa emva kweminyaka engama-20. Le noveli ethi 'African Tragedy" iyindaba yomhambi owaya eNtshonalanga eshiya ikhaya lakubo okwakungelamaKristu, waya esihogweni. Uma esebuya 10 mhambi ekhaya, lIbuya nobusathane obacekela phansi indodana yakhe. Le ndaba icishe ifane nalena kaBlInyan ethi " Uhambo Lomhambi" . Ngenye indlela idingida impilo yasedolobheni yoklldansa notshwala ngakolunye lIhlangothi , igxeka amasiko esintu njengokuhamba izinyanga. Okubalulekile ukuthi Ie noveli ibhalwe ngesikhathi umnotho wemali uthatha isikhundla ngisho selobolo. UOhlomo wazithola esesenkingeni yokugxekwa kwelobolo, kanye nokugxeka Iowa mphakathi owawubliiaia ilobolo. (Couzens, 1985:60) Ngenyanga kaNcwaba, onyakeni we-I 929, waqala uRolfes wabhalela iphephabhuku likaStephen Black "i-Sjambok ". Leli phephabhllku laligxeka kakhulu futhi liveza obala abantu noma ylnl eyayiphambana nokuziphatha nenhlalo yomphakathi. Kwakuyiphephabhuku laseYurophu, lihlelwa uStephen Black; ongumdlali , umqambi kanye nombhali. Inqubomgomo yaleli phephabhuku kwakuwukulwa nobubi nokungathembeki emphakathini. Yayingakhethe zinga, bala, ubuzwe nasikhundla samuntu. Abahlwempu nabadla izambane likapondo, konke kwakungasho lutho kule jenali eyayidumile futhi yesatshwa. Omunye wamalungu ale jenali kwakunguR.R.R. Ohlomo. Umfowabo uHerbert wamncoma kakhulu 10 mlungu ngokuba nesibindi sokuthi abe nomuntu omnyama njengombhali. Namanje kusamangalisa ukucabanga ukuthi ijenali yaseYurophu yayingaqasha umuntu omnyama njengomsebenzi wabo. (Inkundla Yabantu-Bantu Forum, 1945:4) Ngenkathi eseYlngxenye yaleli phephabhuku l-Sjambok', uOhlomo wabhala izindaba ezimfishane eziningi kanye nezindatshana ezazitshengisa umfutho owawungekho kule noveli ethi 'African Tragedy' . Eziningi izindaba zakhe zazitshengisa ukuthi wayeyijwayele impilo yasemayini ngokwenza izigigaba ngokulandela kwayo lapho kuvela ubudlelwano obabllngebuhle phakathi kwezimfolomane nabasebenzi. Wayebhala ngendlela abasebenzi - 19- ababezinikela ngayo otshwaleni, ukudansa, amasiko, ukulobola kanye namapasi (Couzens 1985:60-61 ) Nazi ezinye izihloko zezindaba ezimfishane eziqoqelwe kwijenali "English in Africa, Vol. 2 No. 1(1975); Fateful Orders, The death of Masaba, Skokiaan, The Sins of the Fathers, Bought and Paid for, The Zulu Christian Science, the Dog Killers, Juwawa, The Herbalist, Murder on the Mine Dumps, Special Pass, A Mine Tragedy. Ezinye izindaba ezilandelayo kanye neziqeshana zazibhalwe nguDhlomo. (Omunye owayesizana naye ekubhaleni kwakungu-A.D. Tyamzashe) Nazo zibaliwe ngoba zibonisa kahle umsuka walezi zindaba futhi ziyatshengisa ukuthi ungomunye wababhali baseNingizimu Afrika bokuqala owayengenandaba nemigomo yokubhala imibhalo, kuphela wayezikhathaze ngezinto ezenzeka ngempela endaweni ayehlala kuyo. Isibonelo, A Saint, The Black Bolshevik FactOlY, The Compound Induna and Compound Interest, Wholesale Dog Murder, How the "Boys " are Robbed, Jekyll and Hyde Houseboy. Ngonyaka we-1932 uRolfes waba umhleli wephephandaba iBantu World ngaphansi kukaMnumzane R.O. Selepe Thema. UThema wayeke waqale wazama ukuba lesi sikhundla sithathwe uSol Plaatjie, umzamo wakhe awubanga impumelelo. Uma uRolfes eqala 10 msebenzi uThema wakucacisa ukuthi 10 msebenzi udinga umuntu ozimisele. Emva kwesikhathi uThema wamqasha uDhlomo njengomhleli wesiZulu nesiXhosa wabuye waba isekela likaMhleli jikelele. La madoda womabili asebenzisana kahle. Kwakumangalisa lokho uma ucabanga ukungefani kobunjalo nokubukeka kwabo. (Inkundla yabantu-Bantu Forum, 1945:4). Ephephandabeni iBantu World waduma njengosomahlaya. Enkulumweni ekhethekile eyayethulwe uDkt. B. W. Vilakazi , wethula uDhlomo njengembongi evelele, umculi kanye nosomahlaya wosuku. Ukubhala amahlaya wayesebenzisa izindlela ezimbili. Eyokuqala wayedweba amakhathuni angabi nazinto eceleni. Kulezi zikeshi wayebhala izihloko namagama ezingane ukuze abafundi bephepha bahleke. Izibonelo: "on nothing", "on flies ", - 20- "The July Handicap ", "Cockroaches " njalo njalo. Okwesibili wayesebenzisa uteku ekugxekeni ngokwakha, ukuveza nokwakha. Zazesatshwa futhi zazibe nemiphumela emihle kuziphathimandla kunalokho okwakubhalelwa ukufundwa. Abantu abaningi babefunda zona kakhulu kunezindaba. (Inkundla Yabantu, 1945:4) URolfes wabhala izindaba eziningi ayeziqoqa kwi-English in Aji'ica, vol. 2 No.1 (1975:38). Isibonelo: Ukugweba, A mine Tragedy, Magic in a Zulu name, Janet and her Past Life, Maggies Married Life. Ngonyaka we-1943 uRolfes Ohlomo waba umhleli wephephandaba "ILanga LaseNatali". Kuleli phephandaba wabhala izindaba eziningi, ezinye ezibhala ngegama elingekho noma okungelona elakhe: 'Randile, Rollie Reggie, 'The Pessimist. Ephephandabeni ILanga LaseNatali wabhala "Success-RoWe Reggie" (1931:15), "Impi Enkulu-Rollie Reggie" (1932:2); Confusion Worse-R.R.R. Dhlomo ( 1932:9). Kule ngosi ayebhala kuyo amahlaya abe esethatha indawo yemfundiso yobuKristu ayebhala ngayo kuqala. Abalingisi abangoJoshua, Jeremiah wabe esengeze ezikeshini zakhe ngabalingis i abangabahlengikazi Jan Maplank kanye noMnumzane Stock fell Mkhumbane. Ukuthandwa kwalaba balingisi kwakungangatshazwa. (Couzens, 1985 :61 ). Izinyanga eziyisithupha uRolfes wengamela umnyango wokuhlela weLanga eyedwa, ebhala amabhukwana esiZulu nesiNgisi , ehlela izindaba futhi ecubungula elungisa namaphutha emibhalweni. Ezinyangeni eziyisithupha emva kokuqashwa kwakhe njengomhleli wabe esethatha umfowabo omncane waba yisekela likamhleli. URolfes wabe esethatha ingxenye yesiZulu kwathi umfowabo wathatha ingxenye yesiNgisi. Ukungaboni ngaso linye kwezombusazwe kwagqama kakhulu emva kweminyaka ye-1940. Kodwa ayiguqulanga uthando olwalukhona phakathi kwabo. KwakunguRolfes owafaka uthando kuHerbert lokuba bangene emsebenzini wokubhala. URolfes wabe evulela ingos i yokubhala ephephandabeni ILanga LaseNatali kunoma ubani owayenothando lokubhala (Inkundla YaBantu, 1945:4). Kwathi ngonyaka we-1935 abashicileli bakwaShuter baqala ukushicilela izincwadi ezibhalwe ngolimi IwesiZulu. UOhlomo wabamba iqhaza elikhulu ekubhaleni amanoveli omlando - 21 - ngamakhosi akwaZulu. Ngonyaka we-1936 wabhala inoveli yom lando ethi, 'U Dingane' eyayikhuluma ngomlando weNkosi uDingane. Ngonyaka we-1937 kwashicilelwa inoveli kaDhlomo ethi 'UShaka'eyayizama ukucubungula umlando weNkosi uShaka. Ngonyaka we- 1938 kwashicilelwa inoveli yom lando kaDhlomo ethi 'UMpande kaSenzangakhona' eyayikhuluma ngomlando wenkosi uMpande. Ngonyaka we-1952 kwashicilelwa inoveli kaDhlomo ethi "UCetshwayo". 1.10 UMLANDO KANYEMBEZI UCyril Lincoln Sibusiso Nyembezi wazalwa ziyi-6 kuZibandlela ngonyaka we-1919 eBabanango, eyindodana yesibili kaMfundisi uNyembezi owayengumfundisi webandla laseWeseli. Waqala ukufunda eFilidi naseMnambith i eDriefontein lapho yena nabafowabo ababili babehlala koninalume. Wabe esedlulela eN uttal Training College eyoqeqeshelwa ukuba nguthisha kanjalo nase-Adams Co llege. Waqala eFort Hare ngonyaka we-1941 kuya kowe-1943 , lapho aphumelela khona ngamalengiso esiZulwini kanye nasesiNgisini. Ngonyaka we-1944 wathweswa iziqu ze-B.A. yiYunivesith i yaseFort Hare. [mpumelelo yakhe yamthola eseyofundela i-Honours ezilimini zase-Afrika enyuvesi yaseWitwatersrand. Kukulesi sikhungo lapho azithola egqugquzelwa ngezinye zezingwazi ezingo-B. W. Vilakazi no-C.M. Doke waphinda futhi wazithola lezi ziq u ngal11a lengiso. INyuvesi yase- Witwatersrand yamthwesa iziqu ze-B.A. Hans. kwi-Bantu Studies ngonyaka we-1946. Ukudlula emhlabeni kukaVilakazi ngonyaka we-1947 okwamvulela ithuba lomsebenzi , ngoba wazithola emenywa yiNyuvesi yase-Wits ukuthi azofu ndi sa khona. Emva kweminyaka el11ithathu, ngonyaka we-1954, wabuyela e-Fort Hare l11anje njengoSo lwazi nenhloko emnyangweni weziLimi zabantu (Bantu Languages), isikhundla esasibanjwe ngusaziwayo uDavidson Jabavu. Kulabo abamkhumbulayo uSibusiso Nyembezi njengothisha bakhumbula indoda eyayithandeka, ingeneka futhi iqotho, indoda eyayinobuntu kakhulu , eyayikhululekile ingenakucwasa ngokwebala. Ucwaningo lukaNyembezi Iweziqu ze-M.A. Iwalul11ayelana neZaga zes iZulu nencazelo yazo jikelele. Ngonyaka we-1 948 washicilela amabhukwana - 22 - amabili mayelana nemvelaphi yezibongo zakwaZulu ngesikhathi sezimpi (Historical Background to the lzibongo of the Zulu Military Age) , eyayiveza ngokusobala usikompilo lezombangazwe kumaZulu nombono wesidingo sokugcinwa kwezibongo, ngaphandle kokushintshwa kobuciko bazo, "ngoba uma lokhu kungenziwa, maduzane ziyofana nemigqa nje engathi shu." UNyembezi wayesefinyelele eqophelweni eliphezulu, futhi wayengalindeleka ukuthi akhule afikelele ekubeni ngomunye wababhali manoveli wezinga elingafinyeleleki , kodwa ngonyaka we-1959 kwafika ushintsho emsebenzini wakhe owaba nomthelela ekubhaleni kwakhe, kodwa hhayi izinga lakho. UHulumeni waseNingizimu Afrika wanquma, ngale kokuthi ephikiswa yiningi , ukugqugquzela ukwehlukaniswa ngokwebala ema Yunivesithi. Iningi lezisebenzi zaseNyuvesi yase-Fort Hare laphelelwa ngumsebenzi. UNyembezi kazange axoshwe. Ngobuqotho, futhi ngale kokulindelwa, uNyembezi wasula emsebenzini ngephuzu lomgomo wezemfundo. Simele sikhumbule ukuthi , njengoSolwazi weziLimi ZaBantu (Bantu Languages) e-Fort Hare, uNyembezi wayeseyilungu labasebenzi baseRhodes University. Lesi senzo sakhe sabukwa ngelinye iso ngumphathi-jikelele wabashicileli bakwa-Shuter and Shooter eMgungundlovu , u-Alec Roy, njengesenzo sokuba nesibindi nobuqotho. Wamema uNyembezi ukuba ajoyine inkampani azoba ngumhleli woshicilelo Iwemibhalo yezilimi zabantu. UNyembezi wayivuma Ie nselelo ngonyaka we-1960. Wagqama ikakhulukazi ngesikhathi ebhala imiqingo emibili yamanoveli. Eyokuqala ethi "Mntanami! Mntanami! " (1950). Yindaba kalabulani oweqa ekhaya waya eGol i lapho azimbandakanya khona nezigebengu. Wabuye waphenduka emva kokubulala umfana. Eyesibili yayithi "Ubudoda Abukhulelwa"( 1953) eyathola ukunconywa nguSamuel Smiles, ngoba iveza umfanyana onguVusumuzi , okwathi noma ehluphekile futhi eyintandane, wakwazi ukufinyelela ezingeni lokuhlonishwa ngumphakathi wonke. Inoveli yakhe enohlonze, ayibhala ngezinsuku zakhe e-Fort Hare eyashicilelwa ngonyaka we-I 962, yayithi "Inkinsela yaseMgungundlovu", akawuvalanga umlomo uSolwazi Canonici waseNyuvesi yaseNatali lapho eyincoma ethi: "Le noveli iveza ukuvuthwa kukaNyembezi kwezobuciko. - 23 - Abekho abalingiswa abangongqimu, akllkho ukugxekwa kwabaMhlophe ngokubi okwenzeka ezwen!. Inoveli yesimanje mayelana nezindlela zokuphila zesimanje; iveza ukuzazisa nokunganaki ngakolunye uhlangothi , nezindlela zobumnyama lapho ukuzazi kungadlala ngabantukazana ngakolunye uhlangothi . Ukuveza izindlela zabantu ngendlela yesimanje ingubuchule ngoba inoveli ivumelekile ukubuyisa umongo wezinganekwane zesintu ngaleyo ndlela iveze ngeqiniso nangandlela ehlekisayo eziqondakala kalula kubafundi abajwayele ukuxoxelwa izindaba." UMfeka (1999) wenza ucwaningo Iweziqu ze-MA olusihloko sithi "The use of Dialogue in Sibusiso 's Novels " lapho ayecubungula khona imibhalo engamanovel i kaNyembezi . UZondi (1992) wenza ucwaningo olusihloko sithi "The Role of Religion in CTMsimang's Buzani KuMkabayi and CL.s. Nyembezi 's Mntanami! Mntanami! " Iapho ayebheka khona iqhaza elibanjwe inkolo kula manoveli abhala ngawo, enye yawn ebhalwe uNyembezi 10 esimqhathanisayo kulolu cwaningo. Emkhakheni wezinkondlo uNyembezi wenza 11Ikhui1i ngokuhlela amaqoqo anjengalawa: " Imisebe Yelanga" (I-IV) (1959-1961), " Amahlungu Aluhlaza" (1963), "Imikhemezelo" (1963), " Izimpophoma Zomphefumulo" (1963), " Isibuko Senhliziyo" (1980). La maqoqo adidiyela izinkondlo zezimbongi eziningi , ezinye izimbongi ezazingeke zaziwe ngoba imbongi yayingeke yaba neqoqo elizimele lezinkondlo zayo nje kuphela. Wagalela kwezwakala ngokuqoqela ndawonye " Izibongo Zamakhosi " (1958) eziwumthombo obalulekile kwabafuna ukwazi kabanzi ngomlando wamakhosi nokllngenye yezincwadi ezihlaziywa kliiolu cwaningo. Ezincwadini azihllmllshela esiZulwini egqamile ngethi " Lafa Elihle Kakhuill " (1957). Isihllmusho sithi "Cry, the Beloved Country" ka-Alan Paton. Ziningi nezinye izincwadi lINyembezi azibhala emkhakheni wesiZlIllI. Wabhala lIchlingechlinge Iwezincwadi zezingane ezazisihloko sithi " Igoda" (SSA-Ibanga 6) (1962-1964). Ephawula esethulweni sazo ukuthi izinhloso zakhe zaziyini ekllbhaleni uchungechunge Iwezincwadi zezingane" [goda" wathi: "Ngikubuke ngokudabuka ukwehluleka kwezingane zethu ukufunda ngolimi Iwazo. Kucacile kimina ukuthi ubuciko bokufunda babungafundiswa ngokugculisayo. rningi lezingane zethu zamaZulu azisizwa isiZulu esiphelele emakhaya azo, zihlala zihlangabezana nesiZulu esingaphelele samagama asuselwa esiNgisini nasesiBhunwini, kanti lezi zinto zombili , ulimi nosikompilo, izinto ezingahlukaniseki nakancane." - 24 - Wakwenza kwaba ngumsebenzi wakhe ukuqinisekisa ukulungisa 10 monakalo. Lesi senzo sikaNyembezi , njengomvikeli wesiZulu , siqhathaniseka ngqo nesalawo maBhunu ayengongqoshishilizi ekuvikelekeni kwesiBhunu njengolimi nosikompilo, nokuqhutshezelwa kwemizamo yabefundisi ababesize ekufundisweni kwabantu abaNsundu ukufunda. UNyembezi egqugquzelwa ugqozi wakhetha ngobunyoninco ukuthi abhekane nezindaba eziphathelene namasiko aphathekayo, pheZLl kwako konke, izinganekwane, izinganekwane ngemilingo, izinganekwane ezinesifundo, izinganekwane mayelana nezilwane, ezinye zazo kungezokudabuka emasikweni esiZulu, ezinye zazo zisuselwa kwamanye amasiko. Wabhala incwadi esihloko sithi "Uhlelo LwesiZulu" (1956). Incwadi ayibhala ephawula ngamasiko amaZulu nolimi olukhulunywayo wayibhala ngokuhlanganyela no-O.E.H. Nxumalo, isihloko sithi "Inqolobane Yesizwe" (1966). Kube khona ezifundisa isiZulu kwabangewona amaZulu: "Learn Zulu" (1957), "Learn More Zulu" (1 970). Kanti iwusizo kubo bonke nje incwadi ethi "Zulu Proverbs" (1954) echaza izaga nezisho zesiZulu. Kunezichazamazwi azihlela ngokubambisana no-G.R. Dent: "Compact Zulu Dictionary" (1959), "Scholar's Zulu Dictionary" (1969). Ngesakhe "Isichazamazwi Sanamuhla Nangomuso" (1992) esichaza isiZulu ngesiZulu. Isasasa ngemisebenzi yakhe libonakala ngakho ukuthi izincwadi zakhe eziningi sezahunyushelwa kwezinye izilimi , njengesiXhosa kanye nesiSuthu.Abahluzi abanohlonze sebabhala imiqingo uqobo ikakhulu ngamanoveli akhe. USolwazi Nyembezi wakwazi ukugqugquzela abanye ababhali abasafufusa ukukhiqiza imisebenzi emikhakheni eminingi yokubhala. Baningi ababhali abasebancane abayincomayo imisebenzi abayenzelwa yile nsizwa. USolwazi Nyembezi wayenguSihlalo weNqolobane Yamagugu KaZulu eyasungula inhlangallo yababhali "Usiba" ngokukhuthaza kwakhe, kanti futhi wayelilungu lezinhla ezinillgi okungabalwa kuzo i-Advisory Board yase-Edendale, i-Advisory Board yase-Natal Parks Board. USolwazi Nyembezi waba futhi lilungu lomkhalldlu wokuphatha eNyuvesi yaKwaZulu (Ongoye) kanti futhi wayesebellza kwamanye amakomiti omkhandili. Amayunivesithi amaningi asamhlonipha Ilgeziqll zoblldokotela, njengalawa: eyaKwaZlIllI (Ollgoye), eyaseRhodes, eyaseWitwatersrand neyaseNatal (eyaziwa manje ngeKwaZulu- - 25 - Natal). Emagameni ababhali abazinikela ngokugcwele ekulotshweni nasekuthuthuki sweni kwemibhalo yesiZulli li yohlale lingelinye laphambil i igama likaS ibusiso Nyembezi. Usunikeziwe umlando kaDhlomo nokaNyembezi, sekuzobhekwa izinkinga ezibe khona ngesikhathi kwenziwa lolll cwaningo. 1.11 IZINKINGA EZIBE KRONA MAYELANA NOCWANINGO LWALOLU RLOBO Uma kwenziwa ucwanlngo Iwanoma yi luphi lIhlobo kuyenzeka kube khona izinto eziyizingqinamba kanye nemingcele. Enye yez in gq inamba kube ngeyokuthi emakhos ini aqokiwe kulolll cwaningo amathathu okuyiNkosi uShaka, uDingane kanye neNkosi lIMpande, abantu abasawazi kahle umlando ngabo abasekho. Labo abatholakalayo iningi labo l isho lokho elakuzwayo okunye kwakho okungahlangani kahle. Lokho kwaba nomthelela wokuthi umcwaningi agcine ecubungule lokho okubhaliwe ngala makhosi. Abantu axoxisana nabo baphawula ngenkos i uCetshwayo. Kulolu cwanlllgo ziningi izinkinga umncwaningi ahlangabezane nazo. Inkinga yokuqala eyokwentuleka kwezincwadi eziphathelene nolwazi ngokwenziwa kocwaningo ezibhalwe , ngolimi Iwes iZulu. Lokhu kwenze ucwaningo luhambe kancane ngoba isikhathi eS lnlngl sithath we lIkuhumusha ulwazi olukwezinye izi ncwadi ezibhalwe ngezinye izilimi . Enye yezinkinga eyokuthi lIkuthola ulwazi olumayelana nezinto ezithinta ubllkhos i bakwaZlIlu kllmele lIye kllbantll bakhona ebllkhosi ni noma abasondele ebllkhos ini okwathatha isikhashana ngenxa yemiglldu nenkamb iso elandelwayo lIkuze ukwazi ukllngena ezigodlweni zenkos i. Ulllcwaningi ese li tholi le ithllba lokll xox isana nabantll basebllkhos ini kepha kwatholakala ukllthi ullliando ababewllnikeza wawllba noku shayisana ngenxa yokukhohlaka la kwezigameko. Enye yezinkinga eyokuthi azitholakali ellli tatsheni yolwazi izincwadi ezichaza futhi zicac ise kabanzi ngezinhlobo zamanoveli ikakhlllukazi eyomlando, ezibhalwe ngolimi Iwes iZulll . Nezincwad i ezithin ta lImlando walllakhos i azisatholakali kahle ngenxa yeminyaka yaklldala ezashicilelwa ngayo. - 26 - Sekuphawuliwe ngezinkinga ezibe khona mayelana nalolu cwanlngo. Sekuzobhekwa ukuhlelwa kwezahluko zalo. 1.12 UKUHLELWA KWEZAHLUKO ZALOLU CWANINGO Isahluko 1 Lesi sahluko siyisendlalelo socwaningo. Kwethulwa ucwaningo bese kuhlaziywa amagama aqukethwe yisihloko socwaningo. Kuzobhekwa okuyizona zinhloso zokwenza lolu cwaningo. Kuzobhekwa isidingo kanye nenkuthazo yokwenza lolu cwaningo. Kuzobhekwa umklamo wokwenza lolu cwaningo kanye nemibuzo yalolu cwaningo. Kulesi sahluko kuzovezwa namagama adinga ukuchazwa ukuze ucwan ingo lulandeleke kahle. Njengoba lolu cwaningo luthinta ubukhosi bakwaZulu kuzobhekwa umlando wobukhosi bakwaZulu. Kuzonikezwa umlando kaDhlomo kanye nokaNyembezi okuyibona okuqhathaniswa imibhalo yabo kulolu cwanll1go. Ekugcineni kuzobhekwa izinkinga ezibe khona ngesikhathi kuqhutshwa lolu cwanlngo. Isahluko 2 Lesi yisahluko sokubuyekezwa kwemibhalo. Kuzobhekwa lokho osekubhaliwe kanye nalokho osekucwaningiwe ngamakhosi akwaZulu. Kucashunwe imisebenzi yabacwaningi abehlukahlukene asebeke bacwaninga ngamakhosi akwaZulu. Kuzobhekwa lokho osekuke kwabhalwa ngenoveli yom lando kanye nezibongo zamakhosi. Isahluko 3 Lesi yisahluko esigxile kakhulu ezindleleni ezisetshenzisiwe ukuqoqa ulwazi kulolu cwaningo kanye nezinjulalulwazi ezisetshenzisiwe. Kuzoqale kuphawulwe ngezinhlobo ezahlukene zamapharadaymu bese kugxilwa kuleyo esetshenzisiwe kulolu cwaningo. Izindlela e~isetshenzisiwe ukuqoqa ulwazi oluqondene nalolu cwaningo zikuso lesi sahluko. Ekugcineni kuzobhekwa izinjulalulwazi ezisetshenziswe kulolu cwaningo. Isahluko 4 Kulesi sahluko kuzokwethulwa lonke ulwazi olutholakele bese kuqhathaniswa amanoveli omlando abhalwe nguDhlomo ngeNkosi uShaka, uDingane, uMpande kanye neNkosi - 27- uCetshwayo. Lokhu kuzoqhathaniswa nezibongo zala makhosi njengoba zlqoqwe lINyembezi. KlIzoqale kuvezwe umlando ngala makhosi akhethiwe, bese kubhekwa okllfanayo emanovelini omlando wamakhosi kanye nezibongo zawo amakhosi. Klizobe sekubhekwa okutholakala emanovelini kuphela kanye nalokho okutholakala ezibongweni kuphela. Isahluko 5 Lesi yisahlllko sokllhlaziya konke okutholakele ngesikhathi kwenziwa lolu cwaningo. Klizobllkwa lIbuqiniso bokuqukethwe amanoveli bllqhathaniswa nezincwadi ezibhaliwe zomlando wala makhosi kanye noklltholakale ngesikhathi kwenziwa izingxoxo zalolu cwanll1go. Kuzobe sekllbhekwa lImthelela wesakhiwo semibhalo yomibili eqhathaniswayo ekwethulweni kokuqllkethwe. Ekllgcineni kllzobe sekubhekwa umthelela wesiko laseNtshonalanga emibhalweni kaDhlomo. Isahluko 6 Lesi yisahlllko okuzohlaziywa lokho oklltholakele kulolu cwaningo. Lokhu kllzokwenziwa ngokllphendula imibllzo nezinhloso zocwaningo. Yikona okllwllmgogodla wocwaningo. Klizobhekwa neqhaza elizobanjwa yilolu cwaningo. Ekugcineni kuzobe sekllphonswa inselelo kwabanye abacwaningi lIkuba baqhube lolu cwaningo. 1.13 ISIPHETHO Lesi sahluko besethula ucwanll1go. Klibe sekllhlaziywa amagama aqllkethwe yisihloko socwaningo. KlIbhekwe okuyizona zinhloso zokwenza lolll cwaningo. KlIbhekwe isidingo kanye nenkuthazo yokwenza lolu cwaningo. KlIbllye kwabhekwa lImklamo wokwenza lolu cwaningo kanye nemibuzo yalolu cwaningo. KlIye kwavezwa namagama abedinga lIkllchazwa lIkuze lIcwaningo Ililandeleke kahle. Njengoba lolll cwaningo luthinta lIblikhosi bakwaZlIlu kllbhekwe umlando wobllkhosi bakwaZlIllI. Klinikezwe nomlando kaDhlomo kanye nokaNyembezi okllyibona obekllqhathaniswa imibhalo yabo kliloill cwaningo. Ekllgcineni kllbhekwe izinkinga ezibe khona ngesikhathi kuqhutshwa lolu cwaningo. - 28 - lsahluko esilandelayo okuyisahlllko ses ibili sizogxila klliokho osekubhaliwe okllphathelene nalolu cwaningo. - 29 - ISAHLUKO SESIBILI UKUBUYEKEZW A KWEMIBHALO 2.1. ISINGENISO Kulesi sahluko kuzobhekwa lokho osekubhaliwe kanye nalokho osekucwaningiwe ngamakhosi akwaZulu. Miningi kakhulu imisebenzi eseyenziwe ngobukhosi bakwaZulu . Imisebenzi eminingi igxile kakhulu emlandweni wesizwe samaZulu. Eminye icubungula inkosi nenkosi ngayinye. Njengoba lolu cwaningo luqhathanisa ukuvezwa kwamakhosi amane; iNkosi uShaka, iNkosi uDingane, iNkosi uMpande kanye neNkosi uCetshwayo, kuzogxilwa kulokho osekuke kwabhalwa ngezibongo zamakhosi , ngenoveli yomlando kanye nom lando nje jikelele ngalawa makhosi. 2.2. OSEKUBHALIWE NGEZIBONGO Uma sibheka umlando wezibongo siyabona ukuthi akekho okunguyena okungathiwa ngumbhali wezibongo ngoba mandulo isizwe nesizwe sasiba nezimbongi ezazibongela amakhosi. Izimbongi kwakuba abantu ababeba seduze nenkosi babone konke okwenziwa yinkosi bese beyibongela ngakho. Izibongo zazingabhaliwe phansi ngoba zazihaywa yizimbongi. Ababhali abaningi ababhale izibongo benza iqoqa lazo kepha akubona abaziqambayo ngoba zazishiwo ngomlomo yizimbongi. Yingakho uthola ukuthi ababhali abehlukene babhala izibongo zenkosi eyodwa kepha zingafani ngoba basuke bezithola kubantu abehlukene abazi urn lando. Omunye umbhali owenze iqoqo lezibongo zamakhosi ngu C.L.S. Nyembezi . Kwenziwe ucwaningo olunzulu kubhekwa ukuthi yin i esibhaliwe ngezibongo zamakhosi. Akubhekwanga kuphela izincwadi ezibhaliwe zashicilelwa kepha kubuye kwabhekwa nemisebenzi yocwaningo engashicilelwe kanye namaphepha afundiwe akumajenali. Yonke Ie misebenzi eyenziwe ngezibongo zamakhosi awukho oqhathanisa izibongo nenoveli yomlando. - 30 - lzibongo zamakhosi zaqoqwa uStllart, James zase zishicilelwa uCope ngonyaka we- 1968. Kwaphuma incwadi ethi "Izibongo, Zulu (Praise Poems). U c.L.S. Nyembezi, wabhala incwadi ethi "Izibongo Zamakhosi" emva kokwenza ucwaningo ngamakhosi akwaZulu. Konke kwakllsasllkela emsebenzini kaStuart. Ngonyaka we-1970 lIFinnegan R. waloba incwadi ethi "Oral Literature in Africa" . Le ncwadi egxile kakhllill ebllcikweni bomlomo okllmbandakanya izibongo. URycroft noNgcobo babhala incwadi ethi "The Praises of Dingane " ngonyaka we-1988 ehlaziya izibongo zeNkosi lIDingane. Ngonyaka we-1994 lICannonici , N.N. wabhala incwadi ethi ''Zulu Oral Poetry". Klile ncwadi yakhe ugxile ezibongweni zamakhosi. Ngaphandle kwezincwadi kukhona namaphepha ashicilelwa kanye nocwaningo olwenziwa ngabacwaningi abehlllkahlllkene. UMathonsi , N.N. ephepheni lakhe elithi "The Concept lzibongo" elashicilelwa ngonyaka wezi-2003 uClIbunglila ikakhlllllkazi izibongo zamakhosi . Uveza indlela izibongo ebezibllkwa ngayo klldala kllnendlela esezibllkwa ngayo manje. Ababhali abanjengoBryant (1929) encwadini yakhe ethi "Olden Times in Zululand and Natal ", uSamuelson (1929) encwadini yakhe ethi "Long, long, ago " kallye noGrant (1929) encwadini ethi "lzibongo of The Zulu Chiefs", bangabokllqala ekllbhaleni izibongo esizweni samaZulu. Ulwazi ababeillthoia Iwailiveia ezimbongini kanye nabantu nje ababezazi izibongo zamakhosi. Kusllselwa eqoqweni likaStliart, James elabllye labllyekezwa lITrevor Cope ngonyaka we-1986 lapho okubhekwa khona izibongo zamakhosi. Indlela lICope ayecubllngliia ngayo izibongo wayebheka kakhllill lezo zasebukhosini , zamakhosi , zamaqhawe, zabantll besifazane basebllkhosini kanye nezabamhlophe. U-Opland (1983) emsebenzini wakhe odllmile othi )(hosa Oral Poetry wabhala lImsebenzi othi aWlIfane nokaCope ngapha esiZlIlwilli. Uveza kabanzi iqhaza elibanjwa yimbollgi ezibongweni. UKaschlila (1991) ocwaningweni Iwakhe oilithi Transitional Role of the Xhosa - 31 - Oral Poet in Contemporary South African Society ubhale ngeqhaza elibanj wa yimbongi njengomuntu oveza konke ngenkosi okuhle nokubi. UGunner ( 1984) wenza ucwanlllgo olunzulu ngezibongo olusihloko sithi , "Ukubonga Nezibongo : Zulu Praising and Praisies n . Wayebheka ukuthi izibongo zamakhos i zakudala zingasetshenziswa kanjani es ikhathini samanje. Wayecubungula inhlosongqangi yezibongo ekugqamiseni ubunjalo balowo obongwayo. Wayebheka ukuthi ngabe izibongo zisebenza kanjani ezinsukwini zanamuhla. Wabuye wabheka ubunjalo nengqikithi yezibongo zabantu kanye nendlela ezihaywa ngayo. Encwadini yabo ethi " Musho" ( 1994) uGunner noGwala benze iqoqo lezibongo zabantu abadumile, amakhosi, abesifazane kanye nezingane. Es ingenisweni sabo laba babhali bachaza izibongo njengento es isetshenziswa kakhulu nakwezepolitik i namuhla. UMafej e ( 1967) uthi izibongo zamakhos i nezinduna zibaluleke kakhulu kunezinye ngoba zimbandakanya konke okuphathelene naleso sizwe futhi zibalulekile nakwezombusazwe. Izibongo zibambe iqhaza elikhulu emphakathini wamaZulu. Y izona ezinikeza umlando ongaguquki ngesizwe samaZulu. NgokukaNyembezi ( 1958) izibongo zaziy incwadi yes izwe samaZulu njengoba konke okomlando kwakugcinwe kuzo izibongo. A maZulu ayethembele kuzo izibongo. Z ixhumanisa inkos i nezinyanya. UHadebe ( 1992) uthi izibongo ziyajabuli sa, zikhuthaze ikhono lokuqamba bese zisebenza umsebenzi wokuqhakambisa ubuzwe.' Izibongo ziqukethe ulwazi ngokubu sa kwenkosi , amabutho ayo, imi zi yayo, izitha zayo, izimpi ezilw ile kanti zibuye ziveze ubunjalo benkos i nobuqhawe noma ubugwala bayo. UHadebe ( 1992) ubuye aqhubeke athi ulwazi imbongi iluthola ngalokho ehlangabezana nakho, lokho ezibonela khona kanye nalokho ekuzwa kukhulunywa. Imbongi ihlala njalo isondelene nenkos i. Iqaphela izenzo zayo, ukwenza kwayo uma ibhekene nezinkinga kanye I They prov ide enteltainment, encourage creativity and serve as a symbol of national identity (Hadebe, 1992 : 90) - 32 - nobudlelwano bayo nes lzwe sayo kanye nezlzwe ezingomakhelwane. Lapho imbongi yayisuke ingekho khona njengasempini yay ithola ul wazi klil abo ababebuya empini .2 UKlInene ocwaningweni Iwakhe oill sihioko sithi An Analytical Survey of Zulu Poet'y Both Traditional And Modern (1962), wehlllkanisa izibongo zamakhosi ngemikhakha emithathu noma izinkathi ezintathu kanje: • Izibongo zamakhosi ngaphambi kokllbllsa kweNkos i uShaka; • Izibongo zamakhosi nges ikhathi sokllbll sa kweNkos i uShaka • Izibongo zamakhosi em va kokubusa kweNkosi uShaka. UKhathi (2002:35) uthi izibongo zamakhosi ngaphamb i kokubusa kwenkosi uShaka zabe ziqhakambisa umculo, ukuzingela, imvelo, ukweshela kanye nenzululwazi. UKhathi uqhllbeka athi izibongo zamakhosi nges ikhath i sokubusa kweN kosi uShaka ziqhakambi sa kakhlliu ubuzwe, ubunkondlo obuqephuzayo, isakhiwo es ihlukile, izithombemagama kanye nophawu. UMaphumulo noThwala ( 1992 :33) bathi izibongo zenkathi esemva kokubusa kweNkosi uShaka ziphindela ekuncikeni emilolozelweni . Zikhombisa ukulangazelela ubukhulu nobukhosi osebunyamalala, lapho amandla kaZulu esephelile. Es ithangamini saseSandlwana (2006: 15) uSolwazi O.E.H. Nxumalo waphawula ngezibongo ikakhulu ezeN kosi uCetshwayo. Wa phawula ngokuthi izibongo ziba lulekile ekudwebeni umlando, ziwugqozi nes isekelo sobuzwe kanti futhi zingum bumbi wes izwe. Sekuphawuliwe ngosekubhali we ngez ibongo, sekuzophawul wa ngosekubhaliwe ngamanove li om lando. 2 In get~ing in fo rmation, the imbongi re li es on personal experience, eyewitness and hearsay. The im bongi is a lways 111 close contact with the king or chief. He moni tores his activities, hi s reactions to problems and hi s relat ions to hi s subjects and ne ighbours. Where the imbongi was not present, li ke during war ex pediti ons, he re lied on eyewitnesses.(Hadebe, 1992:90) ,.,,., - jj - 2.2.1. IZIBONGO UNyembezi ( 1958 : I ) uthi : " lzibongo lezi kusuke kubongwa amakhosi, kubongwa izinduna kubongwa amaqhawe kodwa akusikho ukuthi umuntu uzithola izibongo ngoba esemdala kuphela. Abanye bazithola bengabantwana, kanti futh i kwejwaye lekile ukuba abafana bathole izibongo ngobuqhawe babo noma ngezici ezithile ekwaluseni. Lokhu-ke kukhombisa kahle ukuthi izibongo lezi akusikho ukucikoza nje kokubonakali sa ubugugu kepha izibongo ziyincwadi kaZulu. Phela uZulu wayengenalo ul wazi lokuloba phansi noma ulwazi lokuloba ngokuqopha ematsheni . Izigigaba ezibalulekile zazibekwe njengezibongo. UCope, ( 1968:34) uma ehunyushelwe esiZulwini uthi izibongo ziyinkulumo ebonga umuntu ehlanganisa i-ephikhi ne-ode3. UZulu nabanye, ( 1989:96) bathi i-ephikhi yinkondlo en de kakhulu, engaba yincwadi yonke iyodwa nje exoxa ngezigameko zeqhawe lomlando noma elisuselwa ekhanda. Imvamisa i-ephikhi iba nobunkondlo obushubile impela. lzigigaba zendaba kuvama ukuba zingalandelani swa ngokwesikhathi , imbongi ingayiqala phakathi noma ngasekugcineni indaba, ibuye ibuye le emuva ezigigabeni ezenzeka kuqala. UDoke nabanye, ( 1985:3 18) bathi i-ode isizosha, inkondlo engaculeka. 2.2.2. IMBONGI UMzolo ( 1977:35) uthi okunguyena muntu obongela inkos i ubi zwa ngokuthi yimbongi. Ibizo imbongi lisuselwa esenzweni es ithi " bonga" . lzibongo ziyigama eliwubuningi bes ibongo kepha isibongo asihlanganise nalutho nokubongela. Uma kukhulunywa ngokubongela izibongo azinabo ubunye. UMafeje ( 1967: 194) uthi izibongo zamakhosi zisemqoka kakhulu ngoba zithinta umphakathi wonke futhi zibalulekile nakwezepolitiki . Esizweni samaZulu imbongi ithola umsebenzi wokubongela inkos i ngenxa yekhono layo lokubongela. Akukho lapho imbongi yay ithathwa iyoqeqeshwa noma ifundi swe ubumbongi. Ngamanye amazwi 3 Izibongo are eul ogies combining some of the quali ties of both the ode and the epic - 34- azikho izikole lapho kufundiswa khona izimbongi. Kuyaye kube umuntu nje obongela inkosi hhayi ngoba engowasebukhosin i. UMafeje (1967:1967) uthi kukhona okufanayo ezimbongini zaseYurophu kanye nezaseNingizimu Afrika ngoba zonke ziqhamuka emindenini okungeyona eyasebukhosini. Imbongi iqondene nenkosi yodwa hhayi is izwe sonke. Uma inkosi ikhothama awukho umthetho othi imbongi isizoqhubeka ibongele inkosi elandelayo. Inkosi elandelayo ingaqhubeka nokubongelwa yileyo mbongi uma isathanda. U-Innes (1974: 2) uthi emazweni aseNtshonalanga ye-Afrika umuntu uba yimbongi ngoba ezelwe ngenye imbongi. Lokhu akwenzeki ezimbongini zamaZulu. Esizweni samaZulu imbongi uma isibongela isuke ivunule ngemvunulo eyehlukile kuneyabanye. Imvunulo yayo iba ngeyesikhumba sesilwane futhi izihlobisa ngezimpaphe ezinhle zezinyoni ekhanda layo kanti imisila yezilwane ezinhlobonhlobo igqiza ngazo ezinyaweni kanye nasezingalweni . Ingaphatha induku eyishwizisa emoyeni bese kuthi kwesinye isandla iphathe uhlobo oluthile Iwehawu. Uma imbongi isithaphuza inkosi , iyibongela, isuke isigedeza seyisondela khona impela ekuculeni. UCope (1968:29) uma ehunyushelwe esiZulwini uthi4 imbongi ihaya izibongo imemeza kakhulu ibe isheshisa. Lokhu kumemeza kwembongi ibe isheshisa kwenza nabalalele bavukwe wusinga ngisho nayo imbongi ivukwa wusinga. Ukunyakaza okubonakalayo nokuzwakalayo kungumongo wezibongo. UMakhambeni( 1986:38-39) uthi: " Inkosi yayibongwa umuntu oyedwa owayeqokelwe 10 msebenzi. Lowo-ke kwabe kuyimbongi. Imbongi lena kwabe kungumuntu osondelene kakhulu nenkosi. Kungakho njena kwakungamangalisi ukuzwa imbongi ibonga ibuye igxeke izenzo ezimbi zenkosi. Kokunye uyizwe seyithinta nokuziphatha kanye nokwakheka kwenkosi ezimpini, nemizwa yesizwe ngezenzo zenkosi". 4 The praiser recites the praises at the top of hi s voice and as fast as poss ible. These conventions of prai se poem recitation, which is high in pitch,loud in volume,fast in speed, create an emotional excitement in the audience as well in the praiser himself. ...... Movement, both visible and audible, is the essence of praise- poemrecitation (Cope, 1968:29) - 35 - UMsimang (1975:367), uthi izimbongi kwakuba abantu abanobuqhawe, izingwazi uqobo, ezivukwa amadlingozi nosinga lapho zibona inkosi ihlabana,ziyihashe ngezibongo. Kwakungabantu abanobuciko bokubeka inkullimo ngendlela enongayo, inkosi kungathiwa inkosi ngempela kepha ifaniswa neziga zonke; kuthiwe umlilo, inyathi , ibululu, indlondlo, isihlahla njalonjalo. Kwakllngabantu abanesibindi bengankllmpezi uma inkosi isiphaphalaza kepha beyikhuza beyeluleka, kokunye bayithethise. Amakhosi ayezithanda izimbongi, ezixoshisa ngemihlambi yezinkomo futhi azakhele imizi. 2.2.3. UBUCIKO BOKUBONGELA U-Opland (1983) ngesikhathi enza ucwaningo Iwakhe esizweni samaXhosa eTranskei uthi, izinkondlo ezazihaywa ngabantu ababengafundile zazidluliswa ngomlomo. Imbongi yayikwazi ukuqamba izibongo ngesikhathi ihaya. U-Opland wehlukanisa izinhlobo zokuhaya ngamaqoqo amane: Kufike kllbe khona umqambi wezibongo oziqamba ngesikhathi ehaya; kube khona osho ephindelela izinkondlo zomdabu, ikakhulukazi lezo zesizwe sakhe; kube khona oqamba izinkondlo zakhe aziphindaphinde ezisho ngesikhathi kuhaywa; ekugcineni kube yimbongi efundile eqamba izinkondlo zayo njengomsebenzi ogcina usuphelelisiwe. Okuphawulekayo ukuthi kunomehluko okhona phakathi kwezimbongi zamaXhosa kanye nezamaZulu ngoba ezamaZulu aziziqambi izibongo ngesikhathi zihaya. Ngaphambi kokuthi imbongi iqale ukuhaya, iyaqinisekisa ukllthi abazolalela bazokullingeia lokho. Abazolalela kumele baziswe ukuthi kulindelekeni kubo ikakhulukazi uma kwenziwa emikhosini emikhulu enjengokubekwa kwenkosi , umkhosi wokweshwama njll. UStuart (1925: 168) uthi imbongi enkulu uMagolwana uma isizoqala ukubongela iNkosi lIMpande yayiqala ngokllthetha.5 5 " When Magolwana was about to commence praising Mpande one of the Zulu kings, the half brother ofShaka, he would start of by ukuthetha; literally meaning to scold , but in this context it means invocation of the spirits" . - 36 - Uma imbongi isibonge la ayibe isasebenzisa iphimbo eli sebenzisa uma ikhuluma nJ e ngendlela eyejwayelekile kepha isuke isimemeza futhi isheshi sa. Ukuphakama kwezwi lembongi kubalulekile ngoba kumele izwakale kuwo wonke umuntu osuke elalele. Ngenkathi imbongi ihaya isuke yehla yenyuka yenza iminyakazo ethile. 2.2.4. UMSEBENZI WEZIBONGO Zonke izibongo noma ngabe ezenkosi, ezezilwane, ezabantu, njll. zinomsebenzi eziwenzayo emphakathini . Esizweni samaZulu ukubongela inkosi kwenzeka uma isizwe siphelele, kungaba inkosi imenyiwe kulowo mcimbi , izokwenza umsebenzi wes izwe noma uma ikhona nje. Kwesin ye isikhathi inkosi iyabongelwa noma kungenambuthano kepha imbongi iyibongele nje es igodl weni sayo. Uma imbongi isibongela inkos i isuke iyiveza njengoba injalo emehlweni es izwe sayo. Kwamanye amabinza imbongi isuke iveza indlela inkosi leyo eyakhiwe ngayo. Iyakwazi futhi ukugxeka izenzo namaphutha enziwe yinkosi. Yi yo kuphela enelungelo lokugxeka inkosi emphakathini. Nakho lokho kugxeka imbongi ayikwenzi nje noma ikanjani kepha isebenzisa ubuciko obuthile bezimbongi. UTurner (2003) ocwaningweni Iwakhe Iweziqu zobudokotela olusihloko sithi "OraL Strategies for Conflict Expression and Articulation o/Criticism in Zulu Social Discourse" uphawula kabanzi ngokugxeka okukhona ezibongweni zeNkosi uShaka, uDingane, uMpande kanye nenkosi uCetshwayo. Uthi ngisho nenkosi eyayesabeka njengenkosi yayigxekwa ezibongweni . Imbongi yay igxeka iNkosi uShaka ngokuba ifune abantu balwe ngisho nangesikhathi sasehlobo oku yisikhathi sokuphumula: Mgengi phez' izitha kusehlobo, Utshani bude buzokugibanisa. (Nyembezi, 1958 : 24) Imbongi ibuye iqhubeke igxeke izenzo zeNkosi uShaka uma isibulala bonke abantu ikakhulukazi labo eyayibabona ukuthi bayingozi embusweni wayo. Imbongi iyaqhubeka ibali se ngokuthi uma inkosi ibabulala kangaka abantu kusho ukuthi as ikho isizwe es iyobuswa: UShaka ngiyesab ' ukuthi nguShaka - 37 - Ngibon ' isizwe sen kosi siphela, Iyobus ' obani? (Nyembezi , 1958: 20) NeNkosi uDingane iyagxekwa ezibongweni zayo ikakhulukazi ngeslmo sa yo esasingaqondakal i: Isiziba sinzonzo sinzonzobele Siminzis'umuntu eth'uyageza. (Nyembezi , 1958: 61) Ibuye igxekwe ngezenzo zayo zobllgwala ngesikhathi ishiya IInpl ukllze ibuyele emuva iyobulala iNkosi lIShaka eyazunywa: UNomashikizela Owashiy'impi yakhe Owagabadel ' inkllndla yakwaBlIlawayo. (Nyembezi , 1958: 22) Ezibongweni zeNkosi lIMpande kuphawulwa ngokllngqllbuzana okwakllkhona kllbantu bakwaZulll ngokllthathwa kwezwe: Ubangwe ngamaNgisi namaQadasi. Olokothe izwe, lalokotheka. Wathi liyohanjwa ngabamhlophe namaQadasi. Mdayi, sabela kweliphesheya, Ubani ongabiza lIMdayi kwelakithi kwaZlIllI? (Nyembezi , 1958: 63) Ezibongweni zeNkosi lICetshwayo, inkosi igxekwa kakhllill ngokllba yinkosi eyayingafllni lIkllthatha iziyalo. Wenqaba lIkllthatha iziyalo kllColenso noShepstone mayelana nodaba lomhlaba: Ndondelakllyalwa (Nyembezi , 1958: 85) lnkosi lICetshwayo yayibllye igxekwe ngezenzo zayo zokllblliaia ngisho nabasendlllnklllll: - 38 - Washikizel' uMashikizel 'omnyama Edondolozela ngenhlendla yakh'ebimathatha Impi yakh' eyakuyibuthis' eNdliwayini Wafik' izinkomo zaseNd liwayini , Wazihlaba kanye namathol 'azo; Kwathiwa ziyeke lezo MntakaNdaba NgezikaNyokomkhulu ngezikaLangazana. (Nyembezi, 1958: 85) Izibongo zibalulekile kwezepolitiki yaleso sizwe ngoba yizona ezihlanganisa isizwe zenze nabantu bayihloniphe inkosi leyo. Izibongo zenkosi zibaluleke kakhulu ekugqugquzelen i inhlonipho. Izibongo zibuye zenze umsebenzi wokuxhumanisa abasaphila nalabo asebelele. Yingakho ezibongweni zamakhosi kubuye kufakwe nezibongo zamanye amakhosi asakhothama. 2.2.5. ABALALELA YO Ukuze okuhaywayo kube nomqondo kubalulekile ukuthi kube khona abalalelayo uma imbongi ihaya. Labo abasuke belalele kusuke kuyinkosi ebongelwayo kanye nesizwe sonke ikakhulukazi uma kuyimikhosi emikhulu . Inkosi ilalela ngokukhulu ukuzimisela . Isizwe sonke siyathula cwaka bese sizwakala sisho amazwi okugqugquze la athi , " mu-sho! mu-sho!" USchapera (1965:6), uthi kubeSuthu uma imbongi ibongela inkosi abantu bayaye bathi , Pula! Okusho ukuthi imvula. UZondi ( 1995) uthi aba lale leyo kwesinye isikhathi bayaye benze okusamnyakazo kepha kwesinye isikhathi bayazithulela nje. Kwezinye izizwe njengaseNtshonalanga Afrika abasuke belalele abayiphazamisi imbongi, bathula bathi du ngesikhathi ihaya. Lokho kwehlukile esizweni samaZulu ngoba wona abe elokhu ethi "mu-sho! " USchapera (1965:5), uthi esizweni samaZulu imbongi ilindela izipho ezinikezwa yinkosi, okuba y izinkomo. Uqhubeka athi abeTswana bona uma bebongela baklonyeliswa ngenkunzi noma isibhamu. - 39 - Njengoba izibongo ziyizinkondlo, nakuzona-ke siyabuthola ubunkondlo obusezingeni eliphezulu impela. Lobu bunkondlo bethulwa izifenqo ezinembayo esingathi yizifaniso, izingathekiso, uphawu nokunye. Isakhiwo sezibongo sigqamisa ukudlala ngamagama nemisindo ethile eletha umgqumo othile kolalele nalowo obongayo imbala.Ukuze zicace kahle izibongo kuzobhekwa inkathi , imifanekisomqondo, izifengqo kanye nesakhiwo sezibongo. 2.2.6 INKA THI UMzoio (1977: 49), uthi uma kuhaywa izibongo zen kosi kusetshenziswa inkathi edlule. Ayisetshenziswa nhlobo inkathi ezofika. Lokhu kudalwa ukuthi izibongo zamakhosi azikusho lokho okuzokwenzeka ngesikhathi esizayo. Izibongo zamakhosi ziqukethe umlando wenkosi kanye nesizwe sonke. Inkathi yamanje nayo iyasetshenziswa uma kukhulunywa ngobunjalo benkosi noma besizwe sonke. Ngisho noma inkosi seyakhothama ubunjalo bayo buvezwa enkathini yamanje ezibongweni zayo. Ake sibheke izibongo zeNkosi uCetshwayo: Uhlamvana bhul ' umlilo (Nyembezi , 1958:83) 2.2.7 IZITHOMBEMAGAMA UMsimang (1986: 17) uma echaza izithombemagama uthi lena yindlela yokuqhathanisa ngokusebenzisa into ethile ebonakalayo, enambithekayo, ezwakalayo, njll. ukuzama ukucaciza umqondo othile. Lokhu kufakazelwa uWillek noWarren (1955: 191) uma bethi izithombemagama yizona eziwumongo wezibongo, izibongo zamaZulu zinothile ngakuzo izithombemagama. Ake sibheke izibongo zeNkosi uShaka: I1emb' eleq' amany' amalembe ngokukhalipha (zulu eladum' esemaMpondweni Phezu kukaFaku umntakaNgqungqushe Bazithath ' izihlangu zamaphela. (Nyembezi , 1958: 19) - 40 - Lapha iLembe lakha isithombe sento ebukhal i. Inkosi uShaka yayibukhali futhi ikhaliphile. 2.2.8 IS IF ANISO UShipley (1970:304) uma ehunyushelwe esiZul wi ni uthi isifaniso ukuqhathanisa izinto ezimbili ezithi azifane.6Lesi simo sokukhuluma yisona esijwayeleke kakhulu lapho imbongi iqhathanisa noma ifanisa izinto ezimbili ngenhloso yokucacisa umyalezo wayo. Isibonelo sesifaniso ezibongweni zeNkosi uShaka lapho kuthiwa: Ophehlwe weva wanjengomli lo (Nyembezi, 1958:21 ) Lokhu kusinikeza isithombe sokuthi iNkosi uShaka yabe ifaniswa nomlilo ngokuba nolaka kwayo. 2.2.9 ISINGATHEKISO UJohnson (1979: 159) uma ehunyushelwe es iZu lwini uthi isingathekiso siyisifaniso esifinyeziwe. Isifaniso siwukuqhathanisa lapho sithi khona into ethile ifana nenye kanti isingathekiso sithi into ethile iyinto ethile engeyona.7 Lapha kuqhathaniswa izinto ezimbili empeleni ezifanayo kodwa inhloso ukunikeza isithombe es icacile sento echazwayo. UHeese noLawton (1975:85) uma behunyushelwe esiZulwini bathi isingathekiso ukufanisa into ethile nenye kanti uphawu into emele enye hhayi efaniswa nayo, indlela yokwenza into engabonakali ibonakale.8 Isibonelo ses ingathekiso ezibongweni zeN kosi uShaka lapho imbongi ithi : 6 The compari son of two things of different categori es . . . because of a point of resemblances and because of the association emphasizes clarifies,or in some way enhances the original (Shipley, 1970:304) . 7 A metaphor is a compressed simile. A simile is a comparison in which we say that one thing is something else which in literal fact it cannot be(Jone, 1987: 159). 8 .. . metaphor is an implied compari son between two fairly specific things, and is based 0 11 one or more correspondences, a symbol is a representation rather than a compari son, a way of making the abstract concrete, and is based not 0 11 direct correspondence but rather on more genera l associatioll s(Heese and Lawton, 1988:85) . - 41 - "lnyon' edlezinye. Yath' isadl ' ezinye yadl ' ezinye." (Nyembezi , 1958:27) Lapha kuvezwa ulaka IweNkosi uShaka, ifaniswa nenyoni enkulll edla ezinye. 2.2.10 UKWENZASAMUNTU Lapha kuthathwa into engaphiliyo yenziwe iphile. Isenzasamuntll lIhlobo Iwesifengqo lapho into engaphili inikezwa ukllphila. Isibonelo sesenzasamuntu ezibongweni zeNkosi uDingane. Obuz' all1anz' eMbozamo andukllwela. All1anz' aMbozall1' asal' ababaza. (Nyembezi , 1958:45) Emva kokuhlubuka emabuthweni uDingane kan ye noMhlangana bahamba bayobulala iNkosi lIShaka bawela lImfllla iMbozamo amaphaphll ephezulu bezibllza beziphendula. Nomfula lIbonakala sengathi wawubabaza ngale nhloso yabo. 2.2.11 UKWENZASASILWANE Izill1bongi zibuye zithathe abantu zibenze izilwane ngokubenzisa nokubanikeza ISlmo sezilwane. Isibonelo sokwenzasasilwane ezibongweni zeNkosi uShaka: Inyathi ejame ngomkhonto phezll koMzimvllbu AmaMpondo esaba nokuyehlela (Nyembezi , 1958:22) Inyathi ayikwazi ukuphatha lImkhonto kepha inyathi okukhulllnywa ngayo lapha iNkosi uShaka. Ifaniswa nenyathi. - 42 - UHeese noLawton ([ 975:85) uma behunyushe[we esiZulw ini bathi isingathekiso ukufanisa into ethi[e nenye kanti uphawu into emele enye hhayi efaniswa nayo, indlela yokwenza into engabonaka[i ibonaka[e.9 2.2.12 UPHAWU Imbongi ike isebenzise amagama ezinto ezithile ukuchaza okuthile. Isibonelo sophawu ezibongweni zeNkosi uShaka Ukleb' engimbon ' ukweh[a kwezikaMangcengeza, (Nyembezi, [958 :24 Uklebe uwuphawu o[ulllele ukuhlakanipha. 2.2.13 IZIFENQO Sizobheka ihaba, isihlonipho kanye nokuqhathanisa. UDonda ([999:219) uthi akulona ihaba ukuthi izifengqo zenza ukuba igama eliselllsebenzini wobuciko lihlube udlubu ekhasini noma izifengqo zingasetshenziswanga. 2.2.13.1 IHABA UMaphulllulo (kuDonda [999:256), uthi ihaba ngukunweba inkulumo, yandi swe ngokwenza lokho okukhu[unywa ngakho kube kukhulu kunobuqiniso bakho- intuthwane ibonakale isiyindlovu. Isibonelo sehaba ezibongweni zeN kosi uShaka: Wen' omkhulu kakhulu Ongangezwe lakho (Nyembezi, 1958:26) 9 . • . metaphor is an implied compari son between two fa irl y specific things, and is based on one or more correspondences, a symbol is a representation rather than a compari son, a way of making the abstract concrete, and is based not on direct correspondence but rather on more genera l associations(Heese and Lawton, 1988:85) . - 43 - Kuyihaba lokho ngoba akekho lImuntu omkhlli ll oli ngana nezwe lakhe. 2.2.13.2. ISIHLONIPHO UZulli nabanye ( 1989: 105) bathi isihloni pho sisho ukusetshenziswa kwegama eli thambile nelikhombisa inhlonipho es ikhundleni segama elingahle lillime kwabaningi ngenxa yokugagula kwalo. Isibonelo ses ihlonipho ezibongweni zeNkosi uShaka: UMashwabada kaMaqanda noNsele, (Nyembezi, 1958:29) Ngokushwabada kllhlonishwa ukllbli iala. 2.2.13.3 ISIQHATHANISO UMaphllmlilo noThwala, ( 1992:92) bath i isiqhathaniso sisho lIkumiswa kwamazwi enkullimo aqhathaniswe ngendlela yokuth i aphikisane. Lapha kubhekwa igama noma umqondo lIkllba lIphikisane nomllnye otholakala kllmshwana oncikile lI kuze kllgcize lelwe lIkllqhathanisa. Isibonelo sokllqhathani sa ezibongweni zeNkosi lIS haka : Emthabatha lapho liphuma ngakhona, Emsingisa lapho lishona ngakhona. (Nyembezi , 1958:23) Lapha kllqhathaniswa lIkllphlima kanye nokll shona kwelanga. Ziningi - ke nezinye izifengqo ezitholaka la ezibongwen i zamakhos i. - 44 - 2.2.14 ISAKHIWO SAN GAP HANDLE SEZIBONGO Isakhiwo ezibongweni nasezinkondlweni Ylwona mkhakha obalulekile ngoba iwona mkhakha ozehlukanisayo izibongo nezinkondlo kwem in ye imibhalo. UZulu nabanye ( 1992) bathi uma kukhulunywa ngesakhiwo ezibongweni kusllke kllqondiswe ekubumbekeni kwayo inkondlo, ikakhulu lokho umuntu angakll bona ngamehlo kuzo izibongo . Ukwakheka kwemigqa yenkondlo, ukwakheka kwezigaba zayo, ukusetshenziswa kwezimpawll zokukhanyisa, konke lokho ku yizingxenye zesakhi wo senkondlo. Nemisindo yokuphindaphinda amagama athile noma izingxenye zawo. ULestrade ( 1935:295), uma ekhuillma ngokwakheka kwezibongo uthi zinamabinza angalandeli phethini ethile. lmigqa yezibongo nayo ayilandeli mgomo othile. Lowo nalowo mugqa uba namagama angalingani nawomllnye lI mugqa. Yimbongi ezihlelela ngokwayo izibongo inga landeli mthetho. UNgllbane ( 1951:4) waba ngowokuqala ukll za ll1a lIkllhlllza isakhi wo samabinza ezibongweni . Akllphawllia lIkuthi ezimbongini zaklldala amabinza ayeba mafll shane bese ehlllkaniswa kabili ; isingeniso kanye nengqi kithi. Uq hll beka athi sekllzoba yisikhathi senkosi lIShaka kwabe seklljotshelelwa nes iphetho nakuba kwakllngakajwayeleki. Ell1va kokubusa kwenkosi uShaka kwabe sekuba wumthetho ukuthi isiphetho kumele sibe khona ezibongweni . Ake sibheke nasi isibonelo ezibongwen i zeN kosi uShaka: l singeniso: Uteku Iwabafazi bakwaNomgabhi Ingqikithi : Betekula behlezi ell1lovini Beth ' uShaka kakubusa kayubankosi - 45 - Isiphetho: Kanti ilapho ezawunethezeka 2.2.14.1. IMVUMELWANO UMsimang ( 1989:7) uthi imvumelwano itholakala uma imigqa ehambisanayo enkondl weni igcina ngamalunga noma izinhlamvu ezinemis indo efanayo. Ezinkondlweni nasezibongweni kuvame imvumelwano sigcino. Iningi nokho kuyaye kube imvumelwano siqalo. Isibonelo semvumelwano siqalo ezibongweni zeNkosi uShaka: Betekula behlezi emlovini , Bethi uShaka akayikubusa akayikubankosi, (Nyembezi, 1958: 19) Ikhona nemvumelwano sigcino ezibongweni zamanye amakhosi, njengasezibongweni zeNkosi uMpande: Nith ' ibi zwa nguMadela Ngowakithi kwaMa lande~(Nyembezi , 1958:64) 2.2.14.2. UKUXHUMANA UZulu nabanye (1989: 122) bathi ukuxhumana kusho ukuphindwa kwegama noma isiqu salo ezindaweni ezithile emigqeni elandelanayo ukuze kudaleke ukuxhumana kwemiqondo phakathi kwaleyo migqa. Isibonelo sokuxhumana okusekuqaleni ezibongweni zeNkosi uShaka: USilwane helele emzini yabantu, USi lwane ubengelutho, (Nyembezi , 1958:23) Z ikhona nezinye izinhlobo zokuxhumana ezibongweni zamakhosi. - 46 - 2.2.14.3. IMPINDW A UMsimang (1986: 13) uyichaza kanje impindwa: Uthi yi lapho siphinda umugqa othile noma ingxenye yawo ekuqaleni noma ekugcineni kwendima enkondlwen i. Uma okuphindwayo kubuyiswa njengoba kunjalo kuzo zonke izindima, kugcina sekudale isicefe kuthi ohayayo ezwakale sengathi uhaya umlolozelo, into yokukhulisa abantwana. Abahluzi bathokozela ikakhulukazi impindwa ede ithi ukuguquguquka. Kuba nomgqumo omnandi uma imbongi isilokhu ibuyelela ichaza. Nawe uma kade unganaki le, uze unake, lIbone ukuthi hhayi bo! Kubi manje! Ukuphinda okllnjalo, wukuphinda kokugcizelela. Isibonelo sempindwa ezibongweni ze kosi uShaka: Oth ' esadl ' ezinye wadi ' ezinye (Nyembezi, 1958:27) Nakwezinye izibongo zamakhosi ikhona impindwa. 2.2.14.4.IFANAMSINDO Lihlukene kabili kukhona ifanankamisa kanye nefanangwaqa. Uma bechaza ifanangwaqa, uMaphumulo noThwala (1992: 103) bathi li sho ukuphindaphinda ongwaqa abafanayo emshweni owodwa. Lokhu kungukudlala njena ngongwaqa abathile ukuze kuvele isigq i noma umgqumo othile emigqeni. Isibonelo sefanangwaqa ezibongweni zeNkosi uShaka: l~i~we ~onke ~iyi~wil ' ukulila. (Nyembezi , 1958:20) Ungwaqa ~ uyena ophindaphindiwe emgqeni ukwakha isigqi nomgqumo ezibongweni. Uma bechaza ifanankamisa uMaphumulo noThwala (1992: 103) bathi kusho ukuphindaphindwa kwemisindo yonkamisa abafanayo emagameni amabili noma angaphezulu kepha ahlukene. Lokhu kuphindaphinda kwenzeka konkamisa kuphela hhayi - 47 - kongwaqa abatholakala kulawo magama. Ukuphindeka konkamisa kwenza umsindo omnandi kanti nenkondlo (izibongo) kuyinika isigqi esithile. Isibonelo ezibongweni zeNkosi uShaka : Ab~f~zi ~b~nendeni b~phuluzL(Nyembezi , 1958:20) Ifanankamisa likankamisaJh Sekuphawuliwe ngesakhiwo sezibongo zamakhosi ,sekuzophawulwa ngombhali wezibongo. 2.3 OSEKUBHALIWE NGAMANOVELI OMLANDO Aziziningi izincwadi ezibhalwe ngamanoveli om lando. Lokhu kungadalwa ukuthi nalo lolu hlobo Iwamanoveli luyivelakancane. U G. Lukacs, wabhala kabanzi echaza uhlobo Iwenoveli yom lando encwadini ethi "The Historical novel. " Lokhu kwenzeka ngonyaka we-1937. Uma ekhuluma ngenoveli yomlando uthi umlando ubukwa njengesiko, okuyikona okubalulekile isizinda hhayi ubuciko bokubhalwa kwayo. ULukacs (1937 : 42) ukubeka kucace ukuthi okuyikona okubalulekile enovelini yomlando akukona ukuxoxa kabusha ngezigameko ezenzeka emlandweni kepha ukuvuselelwa kwabantu ababekhona kwenzeka lezo zigameko. Simelwe ukuba sicubungule kabusha izimo zenhlalo ezazenza abantu bacabange, bezwe bese bellZa ngendlela ababenza ngayo emlandweni. Uqhubeka athi inoveli yom lando kumele ikhombise ngobuciko izindlela lezo zinto zomlando kanye nabalingiswa ngendlela ecacile. Uphetha ngokuthi inoveli yom lando yamanje kumele iphikise ngobunyoninco lokho osekwenziwe ibuye isuse izinkolelo zosekwedlule emsebenzini wayo. Kubalulekile ukuthi kucaciswe ukuthi imibhalo eyayibhalwe ngolimi IwesiZulu yephuza kakhulu ukuba khona ngenxa yokungafundi ikakhulukazi kwabantu bakwaZulu ngaleso sikhathi. Okuyizona zincwadi zokuqala ezafundwa ezikoleni zaseNatali yilezo ezazibizwa ngokuthi "James Stuart Books". Yizona ababhali abaningi bamanoveli omlando abasusela kuzona. - 48 - Singabala naye uDhlomo, RRR okulo lolu cwanll1go ngamanoveli om lando awabhala. UDhlomo wabhala kakhulu ngamakhosi adumile ayekade ephila. Ngalokho-ke akukho okwakungakholeki okwabhalwa uDhlomo. UDube (1930) wabhala inoveli yomlando ethi " Insila KaShaka" ekhuluma ngoJeqe. Kuyabonakala ukuthi emva kokufunda amanoveli amaningi esiNgisi kanye nemidlalo lIDube wabe esebona kufanele abhale Ie noveli. Kule noveli wakhetha ukuba abhale ngoJeqe ngoba emlandweni akukho lapho sitshelwa khona ngokllthi kwenzekani ngomuntu owayeballlieke njengoJeqe em va kokukhothama kweNkosi uShaka. KlIyabonakala nakuyo inoveli yakhe ukllthi akalutholanga 1I1wazi oillningi ngoJeqe ngoba ugcina esekhuluma ngokweshwama kanye nokwenziwa kwensimbi namahawll okungaballliekile kangako empilweni kaJeqe. UVilakazi, B. W. wabhala amanoveli om lando athi "Noma Nini" (1935) exoxa ngokllbaleka kweNkosi uMpande, ishiya kwelakwaZulu . Wabllye wabhala ethi "uDingiswayo kaJobe" ngonyaka we-1939 ekhuillma ngenkosi yaKwaMthethwa. Inoveli yakhe yokugcina ithi "Nje Nempela" ekhuluma ngempi yonyaka we-1906. UMayekiso (1985: I I) uthi em va kwamanoveli om lando abhalwa 1I Vi lakazi kwaba nesikhala esikhulu sokungabhalwa kwamanoveli om lando. Kwaze kwathi ngonyaka we-I974 lINkosi noHlela babhala inoveli yom lando ethi " Imithi Ephundliwe" egxile ekubhidlizweni kombllso wakwaZulu ngesikhathi senkosi uCetshwayo. UHlela noNkosi bayakucacisa ekllqaleni kwencwadi yabo ukllthi nakuba incwadi yabo incike kakhlliu kwezomlando kepha ayiyona incwadi yezomlando. IO UGwayi wabhala amanoveli omlando amathathll ngokulandelana okukhulu. Eyokuqala yayithi "Bafa Baphela" (1973) eyayikhllillma ngoMantantisi indlovukazi yeslzwe sabaTlokoa. Eyesibili yayithi "Shllmpll" (1974) ekhlliuma kakhulll ngeNkosi uZwide wesizwe sakwaNdwandwe kanye neNkosi uDingiswayo wesizwe sakwaMthethwa. Ichaza nangokublllawa kweNkosi uDingiswayo eblllawa ngllye lIZwide. Inoveli yakhe yokugcina ithi "Yekanini" (1976). Le noveli kungeze kwathiwa iyi noveli equkethe umlando weNkosi 10 Although this booklet at times relates to hi stori ca l incidents, it is not a hi story book (Hlela & Nkosi : 1974) - 49 - uShaka ngoba iveza impilo yakhe kusukela esengumfana kuze kugcine lapho esezothatha ubukhosi elekelelwa yinkosi uDingiswayo. Kule noveli kubuye kuchazwe ukuthi iNkosi uShaka yambulala kanjani uSigujana owathatha em va kokukhothama kweNkosi uSenzangakhona. Le noveli ichaza kabanzi ukuthi iNkosi uShaka yahlukumezeka kanjani isencane neNdlovukazi uNandi ezigodlweni ababehamba behlala kuzo emva kokuba sebexoshiwe kwaZulu . UGwayi ukubeka kucace ukuthi iNkos i uShaka yay izalwa yiNkosi uSenzangakhona nakuba ayezalelwe ngaphand le komshado. Lokhu kuyacaciswa nanguSelby ( 1973: 63)" UMsimang wabhala inoveli yom lando ngonyaka we-1982 es ihloko sithi "Buzani KuMkabayi" eveza umlando weNkosi uShaka. Bakhona nabacwaningi abambalwa asebeke bacwaninga ngamanoveli omlando. UMayekiso, A.C.T. ocwaningweni Iwakhe olusihloko sithi "The Historical Novels of Jessie Joyce Gwayi, " alwenzele iziqu ze-MA ngonyaka we- 1985 , ucubungula amanoveli omlando ka lJ. Gwayi athi "Bafa Baphela", "Shumpu", kanye nethi "Yekanini". UKhoza (200 I), ocwaningweni Iwakhe Iweziqu ze-MA olungashicilelwe olusihloko sithi "The discussion of RRR Dhlomo 's Historical Novels", ucubungula amanoveli om lando abhalwe uDhlomo ngamakhosi akwaZulu. UKhoza ubheka iNkosi uShaka, iNkosi uDingane, iN kosi uMpande (1937) kanye neNkosi uCetshwayo ( 1952). UKhoza uqhubeka athi amanoveli kaDhlomo ngamakhosi yiwona athathwa kakhulu njengaqukethe umlando wakwaZulu. Ngesikhathi semibhalo yoDhlomo kwakungelula ukuba imibhalo elotshwe ngumbhali ompisholo ishicilelwe. Es in ye sezizathu kwakungukuthi babengekho ababengafunda leyo mibhalo emhlabeni wonke jikelele. Lokho kwenza ukuba ababhali abansundu bashicilele imibhalo yabo emaphephandabeni. UKhoza uqhubeka athi ngonyaka we-I 928 uDhlomo wabhala isikeshi esifushane esavela ephephandabeni laseYurophu lansukuzonke kanye nendaba emfushane eyayiyinde. Lokhu kwemukelwa ngesasasa kwabemibhalo eMelika. Eminye imibhalo kaDhlomo yayishicilel wa II Senzangakhona as a chief was already marri ed and andi was taken as a juni or wife. However, she soon lost favo ur and so was expell ed with her ch ild. Shaka's childhood was first spent among hi s mother 's people. This was an unhappy period as there were recriminations because of the circumstances of hi s birth. Next they went to li ve with Mtetwa relatives on the coast, where Shaka worked happily as a boy and later joined the Mtetwa army. (Selby: 1973 : 63) - 50 - emaphephandabeni anjengeLanga laseNatali , " Bantu World' kanye ne-"SjambolC' . Yiwona maphephandaba eNingizimu Afrika alekelela kakhulu ekuthuthukiseni imibhalo yabamnyama kanye nepolitiki. UKhoza (200 1:2) uthi ngokubhala ngamakhosi akwaZulu uDhlomo wayefuna ukufundisa abafundi bemibhalo yakhe ngamaqhawe ababengazifanisa nawo. Imibhalo yakhe yafundwa kakhulu yizinkulungwane zabafundi yabuye yabanikeza ulwazi nothando lomlando wesizwe samaZulu. Incwadi kaDhlomo ethi "UShaka" yiyona eyaba eyomlando ngenkosi kanti ngisho namanje isathathwa njengengugo kubantu abaningi abangamaZulu. Ngesikhathi ebhala ngeNkosi uCetshwayo wayefuna ukucacisa kabanzi ngezigameko ngesikhathi sokubusa kweNkosi uCetshwayo. 2.3.1 INOVELI YOMLANDO Inoveli yom lando ingachazwa kalula nje ngokuthi iyinoveli equkethe izigameko ezisuselwe zasekelwa emaqinisweni angokomlando. Kungaba ngamaqiniso amasha, abengakaze avezwe noma kuba ngamaqiniso aziwayo, umehluko sekungukuthi nje umlobi usesebenzisa elakhe ikhono ekuwaxoxeni. Imvamisa umlobi walolu hlobo Iwenoveli ukhetha iqhawe abantu abavumelana ngokuvamile ngokuthi laba neqhaza elibalulekile emlandweni, kungaba ngenxa yokuhlabana kwalo noma ngenxa yokwehluleka kwalo okwaba nomphumela othile emlandweni. Kokllnye lim lobi lIkhetha isigameko esiballliekile emlandweni abhale ngaso esebenzisa amaqiniso aziwayo. Nanxa kusllke kllbhalwa ngezinto ezaziwa cishe yiwo wonke umuntll ojwayelene nesigameko noma umuntu okubhalwe ngaye inoveli , injongo yomlobi kusuke kungukllgcizelela nokllveza akubheka njengokubalulekile okllfanele kugcinelwe izizukulwane ezizayo. Kokllnye usuke ehlose ukuqondisa nokuveza amaqiniso athile abesontiwe, efisa ukuba umlando obhalwe ngawo uvezwe ngendlela enembile evumelana namaqiniso ezinto ezenzeka esikhathini esedlule. Inoveli yom lando idinga ukuba umlobi wayo abe yiciko lokuveza izigameko ngendlela ehehayo ezokwenza umfundi abe nomdlandla wokufunda incwadi, nanxa efunda ngezinto okungenzeka ukuthi akaqali ukuzwa ngazo. Umlobi kufanele akwazi ukllnonga indaba yakhe, - 51 - aveze izigameko ngendlela ezokwenza ofundayo aWlIbone ngamanye amehlo umlando abezitshela lIkuthi lIyawazi. Lowo oqalayo ukufllnda ngomllntll noma izigameko okllkhlllllnywa ngazo, kllfanele avulwe amehlo ngllmlobi , akwazi ukubona ukliballileka kwalokho okllbhalwe ngakho, akwazi lIkllthathwa abekwe, kllbe sengathi izigameko okllkhlllllnywa ngazo zenzeka manje, kakuyona into eseyadlllia kudalo. 2.3.2 UKUBALULEKA KWENOVELI YOMLANDO Inoveli yom lando ibaluleke kakhlliu ekllgcineni amaqiniso ezehlakalo zezikhathi ezedlule. Njengoba sazi ukllthi umlando uvamise ukwedlllii swa ngomlomo kusllka esizllkulwaneni esithile kllya kwesilandelayo, kuningi okungaguqllka ngenkathi wedllliiswa, ngokllhamba kwesikhathi kllbe kungasanembile kangako lokhu okushiwo ngabantu abehlukene lapho bedllliisa izinto ezazenzeka esikhathini esedlllie. Incwadi yomlando-ke isiza eklltheni ikllgcine lokho okllphathelene nom lando othile, klln gagllqllgllqllki , kllhlale kllyinto eyodwa Siyazi lIkllthi ngokllhamba kwesikhathi isizllklliwane esiwazi ngokllzibonela lim lando othile siyafa, kllsale isizllklliwane esizwa ngokllxoxelwa nje. Yilapho-ke inoveli yomlando eballlieke khona: lIkllba yinqolobane yokllgcina lImlando njengoba lInjalo, lIkllZe nezizllkulwane ezilandelayo zikwazi lIkllfunda zizizwele nanxa zazingekho kwenzeka izigameko okuxoxwa ngazo enovelini. 2.3.3. IBHAL W A KANJANI INOVELI YOMLANDO? Umlobi wenoveli yomlando uSlIke ebhekene nenselelo enkulu ngoba usuke engabhali ngezinto azisusela ekhanda. Klisuke kllfanele aqikelele lIkuthi kuyanemba akushoyo. Klisuke kufanele abe nesibindi esikhulu futhi ngoba kusllke kusengenzeka abhale ngakho kllsllse umsindo, kube khona abanyatheleka amakhona noma abakhala ngokuthi abhale ngakho kusonta amaqiniso angokomlando. Sesike sakllbona lokhll , kusuka umsindo ngencwadi kaZlIlu (2005) esihloko sithi "Umongo KaZulu". Nanxa engabhale yona inoveli yom lando, lIZulu, baningi nokho abakhala kakhlliu ngokuthi okushiwo encwadini kuyawllsonta - 52 - umlando. Kuyacaca-ke ukuthi umllntu akanakumane asuke nje athi usebhala inoveli yom lando. Kufanele kube ngllmuntu owazi kahle lim lando azobhala ngawo. Kufanele kllbe ngumllntu okhuthele ozimisele ukwenza ucwaningo olunzlllll , abllze kwabaziyo ukuze aveze isi thombe esinembile nesigcwele nga lokho abhala ngakho. Kubalulekile futhi ukllba kube ngumuntll onothando ngesihloko abhala ngaso. Lokho kusiza ekutheni lIzwakale lImdlandla endleleni ethula ngayo indaba, kwenze ukuba ofundayo aheheke, abe nesasasa lokuzwa isiphetho sezigameko. Okunye okllbalulekile ngukuba obhalayo angachemi. Kufanele okllhle nokuyihlazo kuvezwe njengoba kunjalo. Akufanele inoveli ibhalwe ngenjongo yokusabalalisa nokwandisa inkolelo ze ethile. Yilokhu phela okuhlale kukhalwa ngakho uma kuphawulwa ngezinto ezazibhalwa ngabalobi abanjengoFynn, Stuart, nabanye abamhlophe ababebhala ngomlando wabamnyama. Okugqamayo kwababekubhala ngukllthi babengenandaba nobuqiniso bezinto ababebhala ngazo, inhloso nje kwakungllkllsonta amaqiniso lIkuze kuvele isithombe esibi ngabantu abansllndu, ikakhulukazi labo ababehlonishwa njengeNkosi uShaka, uCetshwayo nabanye abaningi. Kubalulekile futhi ukuba umlobi aqhele, angagxambllkeli enovelini yakhe. Ngamanye amazwi akanamathele ekwethuleni abalingiswa nezigameko, angafunzi umfundi imibono yakhe. Makube ngllmfllndi ozihlaziyela amaqiniso, azitholele yena lIkuthi kwakuyiphutha yini noma kwakufanele ukuba izigameko zenzeke ngendlela ezenzeka ngayo, kllngabi ngumlobi ohamba phambili ekwahluleleni abalingiswa nezigameko abhale ngazo. 2.3.4. OKUQUKETHWE YINOVELI YOM LANDO Njengoba sesike saphawula, inoveli yomlando iqukethe amaqiniso angokomlando mayelana nabantu abathile noma izigameko ezithile. Imvamisa kuthathwa umuntu noma isigameko esithile okuyikhona inoveli yonke esuke igxile kukhona. - 53 - Okusuke kubalulekile lapha nokllyikhona okllveza ikhono nobllciko bomlobi yindlela akwethllia ngayo lokho abhala ngakho. Omllnye umlobi ukhetha lIklly iqala emuva indaba esandlalela ngokwenzeka ngaphambi kwesigameko leso. Ngokwes ibonelo uma inoveli ixoxa ngempi yaseSandlwana, lim lobi uzoqala emuva, kokunye eminyakeni engamashumi amahlanu ngaphambi kwesigameko, enze la lI kuba sikuqonde kahle okllzoxoxwa ngakho kabanzi enovelini , sikwazi lIkllkllhlobanisa namaqi ni so eses iwethllielwe njengesendlalelo. Uma ngokwesibonelo urn lobi ebhala ngomuntu othile, uqala phansi ethllie umlando owandllieia ukllza lwa kwakhe, eze nayo njalo indaba, simbona ekhlli a kuze kube y ilapho eseqala lIkuhlabana enovelini . Lokhu siyakubona enovelini ethi " BlI zani KuMkabayi" . Umlobi indaba uyiqala emllva kuJama, eze njalo kuSenzangakhona, kuze kube yilapho kllzalwa lIMkabayi newele lakhe, bese kll yila esegxila-ke klliezo zigameko ezithinta uM kabayi ngqo. Okllcacayo-ke ngllkllthi lim lobi wenovel i yom lando kakufanele anhlanhlathe ngokllngenasidingo, kllnalokho kll fanele anamathele endabeni, kumlingiswa, nases igamekweni asethulela sona. Umbuzo-ke kuba ngllkllthi kwethlliwa kanjani lokho okuwumlando wes igameko noma umlingiswa othile. Urn lobi kusllke kufanele abe nekhono lokllkhetha izinto ezive lele azoxoxa ngazo, hhayi indavllndavu yezigameko zansllkll zonke ezingezllkllheha kangako. KlI fanele izigameko zilandelane ngendlela ezwakalayo nenomqondo, kllngaxoveki nje ngoba lokho kungamdida umfundi agcine esesale nolwazi oluyiphll tha, olunganembile. Inoveli iwuhlelo lombhalo owenzeka emva kwes ikhathi es ide. Ubude bayo nokho abukalelwa. Amanoveli ahlllkahlllkene ngezinhlobo zawo. K lIkhona athinta umlando, amanoveli angenhlalo yabantu, akhulull1a ngell1pil o YOll1dabll , agxeka ill1pilo yasell1adolobheni ngokuyiqhathani sa neyasell1akhaya, inovel i yophenyo kanye nall1anye. Sizogx ila kllie YOll1lando ngoba iyona ezobhekwa kulolu cwaningo. UZlIIlI nabanye ( 1992 :332) bathi inoveli YOll1lando igx ile ezehlaka lweni ezake zenzeka. Endabeni sithola abalingiswa abangasllse lwa ekhanda kll phela nje, kodwa abake baph i la. Izehlakalo - 54 - ezichazwayo zibonakala zenzeka endaweni eyaziwayo esinokuyikhomba. Kodwa uma zonke izinto encwadini ziyiqiniso incwadi leyo izoba eyomlando. Okuyenza ibe yinoveli yilezo zinto lImbhali azisusela ekhanda. Ezinye izehlakalo kungenzeka zingasekwa wubllfakazi bomlando. Abalingiswa abathile kungaba abasuselwe ekhanda, abangazange baphile. Umbhali uyazisungulela ezinye izinto ukuze indaba yakhe iphelele. Okubalulekile ukuthi lokhu umbhali akususela ekhanda kufanele kuvumelane namaqiniso om lando, okuyizehlakalo ezigqamile nabalingiswa abagqamile. Umcwaningi usezokwethliia izinhlaka zesakhiwo senoveli. 2.3.4.1 ISAKHIWO. UMayekiso (1985:21 ) uthi kulukhuni lIkwehlukanisa isakhiwo ohlakeni ngoba uhlaka 11Incike kakhulll esakhiweni. Lokhu kllsekelwa uHugo noHarty (1977 :77) uma bethi 12 lapha esakhiweni senoveli kubhekwa uhlaka Iwayo. Uhlaka Iwehlukene izingxenye ezintathu :isingeniso, lImzimba kanye nesiphetho. Esingenisweni yilapho kwenekwa khona indaba yonke. Yilapho kwethlilwa khona okllngase kllbe yisisllsa sendaba. Umzimba yiyona ngxenye ethwele zonke izigameko zendaba. Uklilandelana kwalezi zigigaba yikho oklldala ukllba indaba ikhllie ize ifinyelele oVllthondabeni. Isiphetho yilapho indaba iSlIke isi songwa. 2.3.4.2 ISIZINDA ULittie noFowler( 1978: 1322) uma becashllnwa behllnYlIshelwe esiZulwini bathi isizinda sisho indawo, isikhathi , isimo senhlalo kanye nokwakhelene nalokho. Sehlllkene kathathll isikhathi, indawo kanye nesimo senhlalo. Uma kllbhekwa isikhathi kllbhekwa ukllthi inoveli yenzeka ngesikhathi samanje yini noma saklldala. Indawo kllsllke kllbhekwa indawo lapho inoveli yenzeka khona okllngaba semakhaya noma edolobheni. Isimo senhlalo kllsllke kllbhekwa inhlalo ngokwaleyo noveli . Hazardously then , perha~s we could say that the structure o f a work of art depends upon the patterning of any relevant elements, which IIlform that work significantly (Hugo&Harty, 1977:77) . - 55 - 2.3.4.3. ABALINGISW A UMayeki so ( 1985:49) uthi ababhali bamanoveli bangaba nezinhlobo ezahlukene zabalingiswa, ukwenza kwabo okwahlukene umbhali angabenza baphile njengabantu esibajwayele empilweni yansuku zonke. UZulu nabanye ( 1989 :348) bathi zintathu izinhlobo zabalingiswa enovelini : • Umlingiswa omkhulu Ezindabeni eziningi sithola umlingiswa oyedwa ogqamile indaba engaye. Kwes inye isikhathi tgama lakhe liyavela es ihlokweni sendaba. Akudingekile ukuthi njalo umbhali asebenzise tgama lomlingiswa omkhulu es ihlokweni. Singazitholela thina umlingiswa omkhulu ngokumbona egqamile endabeni. Kwezinye izindawo wethulwa ekuqaleni njengasekhasini lokuqala lenoveli . Uma nje esethuliwe konke okwenzekayo kuncika kuye. Lokhu kungenxa yokuthi kusuke kunenkinga abhekene nayo. Kuyo yonke indaba sisuke ses i funa ukubona ukuthi uzophuma kanjani enkingeni leyo. Lo mlingiswa uvela kuzo zonke izahluko. Silindele ukumbona ize ifike ekugcineni indaba. • Abalingiswa ababalulekile Ngaphandle kwalo mlingiswa omkhulu kungaba khona abanye ababalulekile. Okuningi mayelana nokuziphatha kanye nezenzo zomlingiswa omkhulu kuncike kulaba balingiswa. Bangatholakala kuyo yonke indaba noma bavele nje ezigabeni ezithile lapho benza khona okuthile. • Abalingiswa abancane Abanye abalingiswa ababalulekanga njengalaba esesixoxe ngabo. Endabeni ebhalwe kahle akekho umlingiswa ontantayo noma ongenamsebenzi kushiyana kuphela amazinga okubaluleka kwabo. Esikhathini es iningi ngisho nabalingiswa abancane banamagama abaziwa ngawo. Kuyenzeka nokho umbhali angabethi amagama. - 56 - 2.3.4.4. UDWESHU UKhathi (1987: 188) uthi udweshu umlingiswa othize usuke efuna into ethile. Unokulwa ngaphakathi emoyeni ezibuza ukuthi konje agweme noma abhekane nayo ngandlela thize. Lolu-ke udweshu Iwangaphakathi. Uma udweshu lungaphandle ungaze ubone abantu bethathelana izikhali , bebambana, ban gaze babulalane ngisho ukubulalana. 2.3.4.5. INDIKIMBA Ababhali abaningi bayichaza ngezindlela ezahlukene indikimba. UWilliam noMorris (1973 : 1334) bathi 13 Yiwona mongo wendaba. lndikimba iphendula umbuzo othi inoveli ikhuluma ngani? 8aqhubeka bathi ekubhaleni incwadi sikhona isisusa esikubangela ukuba ubhale. Ngakho-ke indaba izama ukulethela abantu Iowa mbono onawo wena mbhali ngezinto ezithize. Kuye kuthi lIkhona umbono omkhulu onawo kubuye kubhace eminye imibono exhakela kulowo omkhulu. lndikimba iphendula umbuzo othi , " Le ndaba isikhombisani ngomhlaba esiphila kllwo?" Umbhali wenza abalingiswa bagqame kulowo mbono afllna ukuwenekela abafllndi. 2.3.4.6. ISIFUNDO/ UMY ALEZO Emva kokufllnda inoveli kuba khona isifundo esitholwa umfundi noma abona lIkuthi umlobi ubefuna ukudlulisa muphi umyalezo ngaleyo ndaba yakhe. Sekuphawuliwe ngosekubhaliwe ngenoveli yom lando, manje sekuzolandela lokho osekubhaliwe ngomlando jikelele wamakhosi amane okugxilwe kuwo kulolu cwaningo. 2.4 OSEKUBHALIWE NGENKOSI USHAKA INkosi lIShaka iyinkosi eyaba nodumo emh labeni wonke jikelele. Yaduma kakhulll kllbantu besizwe samaZulu, koSomlando abehlllkahlllkene ababenentshisekelo yokubhala ngaleli 13 An idea ,point of view,or perception embodied and expounded upon in a work of art (Morris and William 1973:1334). ' - 57 - qhawe elabumba isizwe samaZulu, abantu abansundu. I-Afrika yonke ngisho oSopolitiki abaningi babhalile ngeNkosi uShaka. Umlando ngeNkosi uShaka ubhalwe ngezindlela ezahlukene, abanye bagxeka ukubusa kwayo kanti abanye batusa ubuqhawe bayo. Kukhona ngisho amafilimu enziwe ngayo iNkosi uShaka. Angebalwe amanoveli, imidlalo njll okubhalwe ngeNkosi uShaka. Okuningi okubhalwe ngeNkosi uShaka kususelwa kulokho okwaqoqwa uStuart kanye nomsebenzi kaBryant. Ngonyaka we-1969 uRitter wabhala inoveli ethi "Shaka Zulu". Le noveli iwuhlobo olubhalwe ngomlando womuntu othile. URitter (1969: 17), uyakucacisa ukuthi iNkosi uShaka yakhula kabuhlungu ekhaya konina eLangeni beyihlukumeza. UGolan ( 1988) . . ocwan III gwen I Iwakhe olusihloko sithi "Construction and Reconstruction of Zulu History ", ugxile kakhulu ekulungisweni komlando weNkosi uShaka. OSomlando bahlukene amaqembu amabili uma bebhala ngomlando weNkosi uShaka. Kukhona labo umlando abawuthatha kwabamhlophe abathatha izwe. Bawuthatha unjengoba unjalo ngaphandle kokubheka ukuthi indlela owabhalwa ngayo Iowa mlando wawucindezela umuntu omnyama ukuze kubonakale ukuthi kumele ngempela aphucwe izwe. U-Isaacs (1936:37), uma echaza iNkosi uShaka uyiveza ngengomuntu owayenesihluku esasingakaze sibonwe. Ngokwakhe akekho umuntu owayenonya kulo mhlaba njengeNkosi uShaka. Uqhuba athi iMfecane yabangwa unya IweNkosi uShaka. UFarrer (1879), omunye wababhali bokuqala uveza izibalo ezingakholakali zabantu ababulawa ngesikhathi seNkosi uShaka. Uze athi ngesikhathi kufika abamhlophe bafica abantu bebalelwa emakhulwini amathathu kuya kwamane. Elinye iqembu loSomlando yilelo elibona iNkosi uShaka njengeqhawe nombumbi wesizwe samaZulu. Kuningi kakhulu okwabhalwa yilabo Somlando. Lokho kubonakala ngokuphawula kukaHamilton (1995:X), lapho ethi nakuba sekubhalwe kakhulu ngeNkosi uShaka kepha kusenesikhala ngoba abakabi baningi oSomlando abamnyama baseNingizimu Afrika ababhale ngeNkosi uShaka. 14UBiyela (1998) wenza ucwaningo olusihloko sithi "The Figure of King Shaka in Past and Contemporary Oral Sources " lapho ayebuyela khona emuva ukuthola umlando weNkosi uShaka ebheka ikakhulukazi izibongo zayo inkosi. Lokhu 14 "One noticeable gap in thi s collection is the lack of contributions from Black South Africans historians. It is to be hoped that the publication of this volume, at a time when the study of the precolon ial past is at last freed from association with the construction ofapaliheid ' s ethnicities, will stimulate a new generation of young historians to work on these topics and to make good that omi ssion."(Hamilton, 1995:X) - 58 - wakwenziswa ukuthi muningi umlando otholakala ezibongwen i. Lokhu kufakazelwa uCanonici (1994:9) uma ethi imbongi ikusho konke okuqondene nenkosi ezibongweni okumayelana nepolitiki noma inhlalo. Iveza lokho osekwad lula kanye nalokho okubonakala kuzokwenzeka esikhathini esizayo. Kumele ikhulume iqiniso ukuze konke ekushoyo kungeyikuphikiswa. 15 Ngonyaka we-1999 uMazibuko wenza ucwaningo olusihloko sithi "Ubuciko Bokwethiwa Kwamagama Emizi Eqondene Nobukhosi BaKwaZulu, Kuphonswa Esivivaneni Sobuciko Bokwethiwa Kwamagama Ezindawo IToponimi ." Kulolu cwaningo wayebheka kakhulu amagama ezigodlo zamakhosi aKwaZulu iningi lawo asengamagama ezindawo kuleli lakwaZulll-Natal i . UZulu (2005) ubhale kabanzi ngomlando weNkosi uShaka encwad ini yakhe ethi "Umongo KaZulu" lapho elungisa khona umlando weNkosi uShaka owawusuthanda ukudungeka. Ngonyaka we-2006 uWylie waloba incwadi ethi "Myth of Iron, Shaka in His/OIY", lapho ekuveza kahle ukuthi akulula ukubhala umlando ophelele ngeNkosi uShaka ngoba impilo yakhe yahunyushwa ngezindlela ezahlukene. Uqhubeka athi umlando weNkosi uShaka lIhlanekezelwe kakhulll kanti akulula ukuwuhlanganisa. Uveza nokuthi kllkhona amadoda amathathu okukholakala ukuthi konke akuloba yi lokho ayezibonele kona. Eyokuqala uFrancis Fynn owayefunde kakhulu kunalaba ababi li . Lokhll kwenza ukuthi ngonyaka we- 1950 kushicilelwe idayari yakhe. Okllphawulekayo ukllthi nayo iyakhombisa lIkuthi wayenezakhe izinjongo, okwakungezoklldllnga umlando. Owesibili lIfakazi uNathaniel Isaacs owayefunde kancane klinoFynn. Yena-ke wayemncane ngoba wayeneminyaka eyishllmi nesikhombisa. Ngonyaka we-1836 kwashicilelwa umsebenzi wakhe owawuyimiqulu emibili osihloko sithi "Travels and adventures in Eastern Africa". Lo msebenzi ugcwele amanga nezinto ezingakholakali okuveza ngokusobala ukllthi wayeyiq ili. Owesithathll ufakazi kwabe kunguCharies Rawden Maclean. Wahlala isikhathi es iningi esigodlweni seNkosi uShaka. 15 " The bard responds poetically to the social and political circumstances confronting the king at the time of hi s performance. He thus becomes the conscience of the nation, as he reflects on past events and projects his thoughts towards the future. He must be honest so that the truth he affirms will not be disputed."(Canonici 1994:9) , - 59 - Uyena muntu owayebona konke okwakwenzeka kepha ngeshwa umsebenzi wakhe awubange usaphela. UWylie ukubeka kucace ukuthi baningi kakhulu nabanye okuthiwa imisebenzi yabo kungabhekwa kuyona njengoBryant. Okumkhathazayo ngoBryant ukuthi labo Bantu ayebasebenzisa abanye babo abaziwa muntu kanti iningi labo alinamagama. Kule ncwadi yakhe usebenzise ofakazi ababesondelene kakhulu nabantu ababephila ngesikhathi seNkosi uShaka. 16 Ubuhlakani beN kosi uShaka buvezwa ngisho nangamaphepha abhalwe ngezenzo zakhe. UNdimande (2007), ubhale iphepha elingashicilelwe lapho encoma futhi eqhakambisa iqhaza elabanjwa yinkosi uShaka ekwetheni amagama ezindawo nemifula KwaZulu-Natali. Kuleli phepha uNdimande uqhakambisa ubuhlakani , ubuciko nekhono elasetshenziswa yiNkosi uShaka ngesikhathi isabusa ekwetheni amagama ezindawo nemifula kuleli likaMthaniya. Udumo IweNkosi uShaka lutuswa ngisho nasemazweni aphesheya. Uma sibheka eLangeni lamhla ziyi-12 kuJuni 2007, njengoba licashunwe uNdimande (2007: 4), uDkt. Mbukeni Mnguni wabhala ngekhonsathi lapho kwakudunyiswa khona iNkosi uShaka eJalimane. Kwakubhalwe kanje: " ILembe belidunyiswa ekhonsathini eJalimane" Ikhonsathi ebelisedolobheni lase-Bad Duaerkheim, eJalimane likhombise udumo IweLembe eleqa amany'amalembe ngokukhalipha, isilo uShaka. Kuleli khonsathi bekucula umlungu ogama lakhe ngu-Tom isibongo nguShaka .... UTom ukuvezile ukuthi inkosi uShaka kwakulivulandlela elahlahla indlela kuqala yokwakhiwa kwesizwe ngesimanje. Lokhu wakwenza ngokuhlanganisa IZIzwana ezahlukeneyo zaba isizwe esinolimi olulodwa. USolwazi Elizabeth Williams uthi , "Inkosi uShaka Zulu wayeliqhawe nomprofethi owabona izinto ezazingabonwa ngabaholi besikhathi sakhe ... ....... Inkosi uShaka wayengesona isixhwanguxhwangu njengoba sifunda ezincwadini zezazi zomlando wamaZulu, kodwa wayengumakhi wesizwe." USolwazi Henry Dawes of un dis a enyuvesi 16 I have elected to use only the earliest available testimonies, those with the most direct links to people alive in Shaka's own lifetime. (Wylie, 2006:9) - 60 - yakhona ubuza ukuthi yini amaZulu angayidum isi inkos i uShaka ngenhlakanipho yayo. Sekuphawuliwe ngalokho osekubhali we ngeNkosi uShaka. Sekuzobhekwa lokho osekubhaliwe ngeN kosi uDingane. 2.5. OSEKUBHALIWE NGENKOSI UDINGANE Ukubhalwa komlando wamakhosi kuyinto eyabhalwa kakhulu ngayo kubhala abamhlophe kanye nabamnyama. Lo msebenzi uqhathan isa ukuvezwa kwamakhosi ezibongweni kanye nasemanovelini omlando. Izibongo eZllllllgl zamakhosi ezaqoshwa uJames Stuart zazlqanJ we yizimbongi ezazihlakaniphe ngendlela emangali sayo. Lapha singabala uMago lwana kaMkhathini. Enye yezimbongi uMshongweni . Ezinye izibongo zeN kosi uDingane zaqoqwa uJames Stuart ( 1976) Zlgc lnwe eKillie Campbell. kukhona ezikaS ivivi kaMaqungo wakwaMalunga, Socwatsha kaPhaphu, Lunguza kaMpukane waseBathenj ini , Nduna kaManqina, Ngidi kaMci ki ziswa waseLangeni , Tununu kaNonjiya wakwaQwabe, Mshayankomo kaMagolwana kanye noNd lovu kaTimuni . Laba babamba iqhaza elikhulu ekunikezeni umlando ngokubusa kweNkos i uDingane kanye nezibongo zayo. Okuningi es inakho ngezibongo zeNkosi uDingane kwatholakala ngaye uStuart. Ezibongweni sitshelwa ukuthi ukubusa kweNkosi uDingane kwakungcono kunalokho kweN kosi uShaka. Kuthiwa wayengakhulumi enjalo nJe. "Us ingqugu kakhulumi , kanamlomo, kanjengaShaka, Yen'owaqeda umu zi ngokunkenkeza,, 17Kuzona izibongo iNkosi uDingane ibonakala ingumuntu owayengaqondaka li. Ngokwezi bongo zinhlanu izinto ezazichaza iNkosi uDingane. Umbuso okhul uleki le weNkos i uDingane kunalowo weN kosi uShaka; Ukushintshashintsha ngokwezepoli tiki; ukwengamela kwakhe ezepolitiki ; ukuba ntekenteke okwakubonwa yinoma ubani kanye nokuba nobudlelwano obubi nabamhlophe. 17 US ingqun gqungqu the introvert, di ffe rent from the extrovert Shaka, who destroyed homes by being talkative. - 6 1 - Kuzo izibongo iNkosi uDingane ibonakala njengomuntu owavumela abantu ukuba bakwazi ukuthandana babuye baganane. Ngeminyaka ye-1920 kwabe sekukhona okuqoqiwe okwakubhalwe ngeNkosi uDingane. Lokhu kwakubhalwe ngabamhlophe kanye nabamnyama. Kwabamhlophe singabala oStuart kanye noBryant. Laba ulwazi ababenalo babeluthola kubantu ababehlakaniphile ababenjengoTununu noSivivi. Kwabamnyama singabala uMagema Fuze. UFuze uyena owaqoqa umlando wenkosi uDingane encwadini ethi "Abantu Abamnyama Lapa Bavela Ngakona" (1922) Isahluko esikhuluma ngeNkosi uDingane kule ncwadi sehlukene kabili: Kukhona ingxenye yokuqala okuyiqoqo lakhe lalokho ayezibonela yena khona nayekuzwa ngabantu. Ingxenye yesibili eyalokho okwabhalwa abamhlophe ngeNkosi uDingane. Yingakho ibizwa ngokuthi " Izindaba zikaDingane ngokutsho kwabelungu" . Lesi sahluko esikhuluma ngeNkosi uDingane siqala ngokubulawa kweNkosi uShaka kanye nozungu lokubulawa kwayo. UFuze uveza iNkosi uDingane njengomuntu owayenonya futhi enobuqaba njengoba abulala bonke abakwabo ngaphandle kukaMpande amshiya ngoba ethi ukhubazekile kanye noGgqugqu owayesengumfana omncane. UFuze uqhubeka agxeke iNkosi uDingane ngokubulawa kwamaBhunu . Konke lokhu okwabhalwa uFuze noStuart kwenza ukuthi babe baningi abanesifiso sokubhala ngeNkosi uDingane esingabala kubo 0 A.T. Bryant, encwadini yakhe ethi 'Olden Times in Zululand and Natal '. UBryant ubhale kabanzi ngeNkosi uDingane esahlukweni samashumi ayisithupha nesithupha kanye nesahluko samashumi ayisithupha nesikhombisa. Naye njengabanye uBryant wabhala ngesihluku seN kosi uDingane. Ngonyaka we-1930 uDube washicilela inoveli yokuqala yom lando eyayithi 'lnsila kaShaka'. Kule noveli yomlando uDube ukukhombisile ukuba nonya kweNkosi uDingane. Uyiveza iNkosi uDingane njengenkosi eyayingenambono ngezwe lakwaZulu. Iphephandaba ILanga LaseNatali laliloba kabanzi ngeNkosi uDingane. ELangeni langonyaka we-1933 , lapho kukhulunywa khona ngokukhunjulwa kosuku lukaDingane luyavezwa unya Iwakhe. Ngonyaka we-1936, u R.R.R. Dhlomo, washicilela inoveli yom lando ethi "UDingane" okuyiyona okugxilwe kuyo kulo msebenzi . Umfowabo omncane kaDhlomo uHebert naye - 62 - waloba ngeNkosi uDingane ngonyaka we-1936. Kubonakala sengathi abafowabo babengayiboni ngendlela efanayo iNkosi uDin gane. URolfes wayeyibona njengollluntu oyivaka kanti uHerbert yena wayeyibona njengollluntu owayeyiqhawe futhi elwela inkululeko. Ngonyaka we-I924 uPetros Lallluia washicilela ibhuku elalisihloko sithi "UZulu kaMalandela". Akuveza ngeNkosi uDingane kuthanda ukungacaci kahle kepha wakubeka kwacaca ukuthi iNkosi uDingane yayingcono kakhulu kuneNkosi uShaka. Wabuye washicilela incwadi yakhe eyayisihloko sithi "Isabelo sikaZulu" eyaphullla ngonyaka we- 1936. Wakubeka kwacaca ukuthi okuyilona phutha elenziwa yiNkosi uDingane elokubulala uPiet Retief neqelllbu lakhe. Kuningi kakhulu okwabhalwa ngeNkosi uDingane. UJohn Dube nges ikhathi ebhala ullliando ngeNkosi yaseKuphakallleni uShembe, ukuveza kucace ukuthi Ie nkosi yayinalllaculo ayeculwa ebandleni layo ayedulllisa iNkosi uDingane. Leli bandla lalikhulllbuia ukukhothallla kweNkosi uDingane. Nali elinye lawo: Lalela Zulu Lalela abantu bengiphethe Ngezwe lethu Siyazizwa izizwe zivungallla Zivungallla ngawe Njengezinyoni Sisho izinyoni, sisho alllahlokohloko Awacekeza insilllu KaDingane noSenzangakhona Ayiqedile Mamo! Sizwa ngoMnyayiza KaNdabu ko 18 18 Lend ears Zulu Regarding people ruling me - 63 - Akulona kuphela ibandla lamaNazaretha elalikhumbula ukllkhothama kwenkosi uDingane kepha emaphephandabeni babebhala nabamanye amahlelo. Ngonyaka we-1947 omunye wabafllndi bephephandaba lIanga lase ata li wayekhala ngokllkhothama kweNkosi lIDingane. Lo mzalwane wayengowebandla lamaWese li . Wayefaka isice lo kllHulumeni sokuba lukhllnjlliwe usukll lokukhothama kwe kosi uDingane. Incwadi yakhe yabe ifundeka kanje : Amadodana namadodakazi akwaZulu acela amaZulu nezizwe zonke ezinsundu zimkhumbule umJokaSenzangakhona, acela abefun,disi babeke phambi kukaMvelingqangi leli qhawe lase-Afrika. Isonto lomhlaka December 14 ... Kakhulu nina bafundisi bamahlelo akithi umsebenzi wenu lona. Noma ubani akabe esontweni l9 Bakhona nabanye abacwaningi abacwaninga ngeNkosi lIDingane. Omllnye wabo u T.M. Khathi , . . ocwanlngwenl Iwakhe olusihloko sithi; "Ikhono LikaMagolwana Jiyane Ekusebenzi seni Izithombemagama, Izifengqo Nesakhiwo ezibongweni Zenkosi uDingane". KlIlolll cwaningo uKhathi uCllbungllla ubllnyon ico bobllmbongi bamaZlIlu ikakhulu uMagolwana Jiyane lapho ebonga esesebenzisa ikhono nezifengqo ebonga iNkosi lIDingane kaSenzangakhona kaJallla. UKhathi (2002) uyakllveza ukllthi okwenza lImsebenzi kaMagolwana lIphakanyiswe ukuthi Ie Illbongi ikhono layo lalibabazeka kakhllill ngisho nanamllhla. Phela Ie Illbongi yaphila illlinyaka ed lllie ekhulwini nelllinyaka engalllashullli amahlanu. Sekuphawllliwe ngalokho osekllbhaliwe ngeNkosi uDingane. Sekuzobhekwa lokho osekubhaliwe ngeNkosi lIMpande. In our land We hear nations grumbling Grumbling about you Like birds We are referring to weaverb irds That destroyed the garden of Dingane and Senzangakhona They have completely destroyed it Mamo! We heard about this from Mnyayiza kaNdabuko 19 Men and woman of KwaZulu we ask you and other black nations to commemorate the death of the son of Senzangakhona, we ask preachers to honour thi s hero before uMvelinqangi. This weekend of the 14th December shou ld be designated, as a day to be commemorated by particularly you black preachers ths is your task. Everybody must attend church on thi s day. ( lianga, 13/ 12/ 1947. Amadodana no-Dingane) - 64 - 2.6 OSEKUBHALIWE NGENKOSI UMPANDE Ayiminingi kakhulu imibhalo ebhalwe ngeNkosi uMpande. Lokhu kubangelwa wukuthi iNkosi uMpande yayingesiye umuntu wempi kanti futhi yayiyinkosi ebuthakathaka. Ngonyaka we-1938 uDhlomo wabhala incwadi ethi "uMpande kaSenzangakhona" lapho ayexoxa ngomlando weNkosi uMpande. Le ncwadi iqhathaniswe nezibongo kulolu cwanlllgo. UKunene (1962) ocwaningweni Iwakhe olungashicilelwe olusihloko sithi "An Analytical Survey of Zulu Poetry Both Traditional and Modern ", wabhala ngeNkosi uMpande. Uma emchaza uKunene uthi uyinkosi yamaZulu eyathatha ubukhosi ibuthakathaka. Yikho lokho okwamenza wangabulawa abafowabo. UKunene uqhubeka athi ngesikhathi sokubusa kweNkosi uDingane yezwa ukuthi amaBhunu afuna ukuzoyihlasela emva kwesigameko sokublilawa kwamaBhllnu ayengamashllmi ayisithllpha nesishiyagalollinye. IN kosi lIDingane yabe seyicela lImnewabo lIMpande lIkllba alethe onke amabutho akhe. AkavlImanga uMpande lIkwenza lokho. Wabalekela eMabhllnwini ngaphesheya koThukela lapho aya kokhonza khona. AmaBhllnll ambeka njengenkosi yesizwe samaZulu ngaphesheya. Kwathi sekukhotheme iNkosi uDingane wayeseba yinkosi yesizwe samaZulli onke. Ngonyaka we-1974 lIRoberts waloba incwadi ethi "The Zulu Kings", lapho ebhale khona ngamakhosi akwaZulli. Uma ekhuluma ngeNkosi lIMpande athi nakllba yayingeyona inkosi eyayikhonze ukulwa kepha okwashaqisa isizwe sonkana yisenzo eyasenza ngonyaka we- 1842. Kuthiwa ngalo nyaka yabona ukllthi lIGrout ongomllnye wamamishinari owayebuya eMelika, lIsethandwa kakhulll ngabantu yase ithllmela amablltho ukllba ayohlasela abalandeli bakhe abangamaZulu. Yabuye yabliiaia lImnewabo lIGqllgqll okwase kllyiyona kllphela indodana yeNkosi lISenzangakhona eyayisaphila. Yambliiaia nomndeni wakhe wonke. Lesi senzo saba nomphllmela wokuthi omllnye wobabekazi beNkosi uMpande lIGqugqll abaleke nabantll abaningi ababezwelana noGqllgqll bayohlala eNatal. UNzimande (1997) encwadini yakhe ethi "King Mpande 's Children", ubhale ulibo lokulandelana kwabantwana beNkosi lIMpande. Uqala eNkosini uCetshwayo aze ayogcina - 65 - ngoMntwana uSukani. Uqhuba athi njengoba iNkosi uShaka yabumba isizwe samaZulu ngokunqoba ezin ye izizwe izifake ngaphansi kwesizwe samaZulu, ngakolunye uhlangothi iNkosi uMpande yon a yaganwa ondlunku lu abaningi. Labo ndlunkulu bazala abantwana abangamashumi ayisihlanu nambili. Amadodakazi amaningi eN kosi uMpande ayegana amakhosi adumile nanothile ezinye izizwe okwakuqinisa ubudlelwano. UNzimande uyakubalula nokho ukuthi impi yaseNdondakusuka ngonyaka we-1 856 yayihlukumeza kakhulu iNkosi uMpande ngoba uMntwana uMbuyazi owayethandwa kakhulu yiNkosi uMpande wafa khona eNdondakusuka ekanye nabantwana beNkosi uMpande abayisithupha. Laba bantwana abafa eNdondakusuka babengakaganwa okwenza ukuba bangashi yi bantwana babo. UZulu (2005) wabhala kabanzi ngeNkosi uMpande encwadini yakhe ethi "Umongo KaZulu". Uthi iNkosi uMpande yahlali sana ngokuthula nabantu bakwaZulu, lokho kwenza ibe yinkosi enogazi kakhulu. Le nkosi yabusa iminyaka engamashumi amathathu nambili kanti futhi iyinkosi eyabutha amabutho amaningi kunamakhosi onke oHlanga. 2.7 OSEKUBHALIWE NGENKOSI UCETSHWAYO Miningi kakhulu imisebenzi es ibhali we ngeNkosi uCetshwayo. Uma singabala nje singabheka u C. Vijn, ngonyaka we-1880 owabhala umbhalo oth i "Cetshwayo ' Dutchman ". UVijn wayengowokudabuka eNetherl ands ekhombisa uthando lokuba yisakhamuzi kwelikaMthani ya. Wabhala kahle ngeNkosi uCetshwayo ey incoma. Ezincwadini zakhe wayekuveza ukuthi iNkosi uCetshwayo yay inobubele futhi iyin kos i ehlakaniphile. NgokukaVijn iN kosi uCetshwayo yay ingakuthandi ukul wa kepha il wa kuphela uma isihlaselwe.20 UColenso encwadini ethi "The Course of Political events in Zululand", wabhala kakhulu ngeNkosi uCetshwayo. UColenso wayengumeluleki omkhulu weN kosi uCetshwayo. Konke akubhala ngeN kosi uCetshwayo kwakukuhle. Wayeveza iN kosi uCetshwayo njengomul1tu 20 "Cetshwayo did not wish to fi ght, he wished to remai n at peace with his neighbours and that it was the British who attacked him."(Colenso, 1884:24) - 66 - owayethanda kakhulu ukuthula. Isizwe samaZul u sas iyithanda iNkosi uCetshwayo ngokuloba kukaColenso. Wayekuphikisa konke okwakushiwo abamhlophe ngeN kosi uCetshwayo. Uqhubeka athi iNkosi uCetshwayo wayengababulali abantu, yingakho nje aze akha isigodlo saseKubazeni . Les i sigodlo sasakhelwe labo bantu ababesuke belahl we amacala amabi. Kuthiwa uma umuntu esebalekele Eku bazeni wayengabulawa. UColenso (1882:38) uma simcaphuna ehunyushelwe esiZul wini uthi iNkos i uCetshwayo yayinenhlonipho, ihlakaniphile futhi izilalela izeluleko. U B. W. Vilakazi washicilela amaqoqo ezinkondlo amab ili elinye lali thi " Inkondlo kaZulu ngonyaka we-1 935 kanye neli thi "Amal'eZulu" ngonyaka we-1 945. Kula maqoqo uVilakazi ubhale izinkondlo azisusela embusweni weN kosi uCetshwayo. Zithi , "NgoMbuyazi eNdondakusuka nethi "Khalani maZulu". Lezi zin kondlo zibali sa ngezimpi ezimbili okungeyaseNdondakusuka kanye neyaseSandlwana. U C.T. Binns encwadini yakhe ethi "The Lasl Zulu King" eyashicilelwa ngonyaka we-1 963, ubhale ngomlando weN kosi uCetshwayo. UBinns iNkosi uCetshwayo uyibiza ngenkosi yokugcina nje ngoba iyinkosi eyaba eyokugcina ukubusa elakwaZulu lingakaqenjulwa ngabamhlophe. Ukwabiwa kwelakwaZulu kwenzeka nges ikhathi seN kosi uCetshwayo. Ngonyaka we-1962 kwashicilelwa umdlalo ka B.B. Ndelu os ihloko sithi "Mageba Lazihlonza" okhuluma ngeN kosi uCetshwayo. Kulo mdlalo uNdelu ugx ile kakhulu embangweni wobukhosi owaba khona phakathi kweNkos i uCetshwayo kanye nomnewabo uMbuyazwe. Kulo mdlalo uNdelu ukuveza kucace ukuthi iNkosi uMpande yenza ubuxoki ngokuthi yay isikhombile ukuthi ubukhosi buyothathwa yiNkosi uCetshwayo, kepha nay i isijika isithi kuzoba uMbuyazi. Kulo mdlalo avezwa onke amaqhinga eN kosi uMpande izama ukunika uMbuyazi ubukhosi. Kugc ina ngempi yaseNdonda kusuka lapho iN kosi uCetshwayo yanqoba khona uMbuyazi. UDhlomo wabhala incwadi ethi "UCetshwayo KaMpande" eyashicilelwa ngonyaka we-1 952. Le ncwadi iyinoveli yom lando edingida ngombuso weNkosi uCetshwayo. Le ncwadi kuzogxil wa kuyo sekuqhathani swa yona nezibongo zeNkosi uCetshwayo. - 67 - Kwathi ngonyaka we-1973 u Preston washicilela umqulu othi "The South African Journal of Sir Garnet Wolseley". UGuy ngonyaka we-1974 wabhala incwadi ethi "The Destruction of the Zulu Kingdom" ekhuluma ngombuso weNkosi uCetshwayo. Kule ncwadi kuvezwa ubuhle bombuso wakwaZulu ikakhulukazi kwezepolitiki nezomnotho. INkosi uCetshwayo lapha ivezwe njengenkosi ehlakaniphile, enokuthula futhi ethandwa kakhulu ngabantu bayo. Ngonyaka we-1922 kwashicilelwa incwadi kaMagema Fuze ethi "Abantu Abamnyama Lapa Bavela Khona." UFuze wayehambisana noMbhi shobhi uColenso. INkosi uCetshwayo wayeyazi kakhulu ngoba wahlala nasesi god lweni sayo oNdini. Wayeyazi nendlela inkosi eyayiphatha ngayo abantu bayo. Uthi iNkosi uCetshwayo yayiyinkosi eyayinobungani futhi ihlakaniphile. UFuze uyakuveza ukuthi iNkosi uCetshwayo yayinabangani abaningi ababemhlophe futhi yayithanda ukuphilisana kahle nabamhlophe. Abantu babephephile ngesikhathi seNkosi uCetshwayo baze bafa ngesikhath i isaboshiwe iNkosi uCetshwayo. UFuze (1922: 105), uthi iNkosi uCetshwayo yayilungi le futhi ithanda bonke abantu bayo. Yayingakuthandi ukwenzelela nokwenza into engaphelele, umuntu owenze kabi imtshela kuzwa wonke umuntu.21 UMsimang washicilela umdlalo osihloko sithi "Izulu Eladuma Esandlwana" ngonyaka we- 1976, ogxile ekunqobeni kukaZulu empini eyayiphakathi kwamaZulu namaNgisi eSandlwana ngesikhathi sokubusa kweNkosi uCetshwayo. Kulo mdlalo ufingqa izigameko ezaholela kule mpi. Uqhubeka aveze impilo yeNkosi uCetshwayo emva kwempi yaseSandlwana kanye nokukhothama kwayo inkosi. UCele (1997: 13), uthi 10 mdlalo wabhalwa ngesikhathi abafundi belwela ukufundiswa ngesiBhunu . Umlobi walo mdlalo ukhuthaza abafundi ukuthi nabo bayoyinqoba impi njengoba noZulu anqoba eSand lwana. Ngonyaka we-1968 uNkosi noHlela babhala inoveli eth i "Imithi Ephundliwe" eyayigxeka kakhulu umbuso weNkosi uCetshwayo. Le nove li ugxile kakhulu empini yaseSandlwana. NgokukaNkosi noHlela inkosi uCetshwayo nabeluleki bayo yibona okumele babekwe icala 2 1 Cetshwayo was a good man who loved all his people, but disliked favouritism and partiality, and would accuse a wrong-doer openly, preferring not to act unpredictab ly. (Co lenso, 1979: 105) - 68 - ngempi yaseSandlwana eyadlula nemiphefumulo emi ningi kungafanele. Kule noveli iNkosi uCetshwayo ivezwe njengomuntu ononya nes ihluku futhi ongenanhlonipho nongumbulali . Ngawo unyaka we-1968, uBlose washicilela umdlalo osihloko sithi "Uqomisa Mina Nje Uqomisa iliba." Lo mdlalo ogxile kakhulu ekubulaweni kwezintombi zeNgcugce ngesikhathi sokubusa kweNkosi uCetshwayo. Kulo mdlalo iNkosi uCetshwayo ivezwe njengenkosi engazwelani nemizwa yabantu ikakhulukazi kwezothando. U H.I.E. Dhlomo ongumfowabo ka RRR wabhala umdlalo othi "Cetshwayo", owaze washicilelwa ngonyaka we-I98S. Lo mdlalo ubhalwe ngesiNgi si. Kulo mdlalo uDhlomo ubheka ubudlelwano beNkosi uCetshwayo nabanye abantu. Lo mdlalo uqala lapho kufika umbiko wokubulawa kukaMbuyazi eNdondakusuka uze ugcine lapho sekukhothama iNkosi uCetshwayo. Ngonyaka we-1992 uKnight wabhala incwadi ethi "Zulu:lsandlwana and Rorke's Drift" ekhuluma ngezimpi ezaba khona ikakhulukazi ngesikhathi sokubusa kweNkosi uCetshwayo kusukela kweyaseNdondakusuka ku ya kweyasOndini. ULaband no Wright ngonyaka we-1983 babhala incwadi ethi "King Cetshwayo kaMpande " ekhuluma ngeNkosi uCetshwayo. Kule ncwadi bachaza iNkosi uCetshwayo njengenkosi eyalwa ukuvikela amasiko namagugu esizwe samaZulu . Bamveza engumuntu owayefuna ukubona abamhlophe nabamnyama behlali sene kahle. Uyinkosi eyayiziqhenya ngesizwe samaZulu. Ngaphandle kwezincwadi ezishicilelwe namajenali abhalwe ngeNkosi uCetshwayo lukhona nocwaningo oseluke Iwenziwa ngeNkosi uCetshwayo. UCele ngonyaka we-1997 wenza ucwaningo olusihloko sithi "The figure of King Cetshwayo kaMpande in Two Historical Plays in the Context of Oral Traditions and of Trends in Zulu Historical Drama. " Kulolu cwaningo uCele ugxile kakhulu ekuvezweni kweNkosi uCetshwayo emibhalweni ikakhulukazi ezincwadini ezimbili eziyimidlalo. Owokuqala obhalwe uNdelu othi "Mageba Lazihlonza" kanye nobhalwe uMsimang othi " Izulu Eladuma Esandlwana". - 69 - Mhla ziyi-16 kuMasingana ngonyaka wezi-2006 kwahlangana " lsithangami Sempi yaseSandlwana" ukuzolumana indlebe ngomlando wempi yaseSandlwana. Le mpi yayingesikhathi sokubusa kweNkosi uCetshwayo. Okuyiyona nhlosongqangi yalesi sithangami kwakuwukulungisa umlando owawubonakala usuhlanekezelwe. Uma kucashunwa inkulumo yeSilo uZwelithini esayethula kuso lesi sithangami siyakuveza ukuthi iNkosi uCetshwayo yabusa uyise okuyiNkosi uMpande esaphila. INkosi uZwelithini yabuye yacacisa ukuthi empini yaseSandlwana akulwanga nje kuphela amaNgisi ayeyingcosana ayephethe izibhamu kepha ayelekelelwa ngabantu abase bewelele ngakuwo, abase bekholiwe, ababephoqwa ngoba sebakhe ngaphesheya koThukela abase bezidephunele lona .. USolwazi Jabulani Maphalala naye waphawula ngempi yaseSandlwana. Wathi Ie mpl yaseSandlwana yalwa mhla zingama- 22 kuMasingana ngonyaka we-1879. Waqhubeka wathi Ie mpi yaqopha umlando, hhayi kuphela nje eNingizimu Afrika kepha emhlabeni wonke jikelele kwazise iNgilandi ngesikhathi ihlasela yasebenzisa amasotsha amazwe amaningi ayengamaKoloni awo ukunqoba uMbuso kaZulu . Kwakunamasotsha ayevela eCanada, eNew Zealand kanye naseNdiya. Ingxenye enkulu yamasotsha kwakungamabutho kaZulu ezizwe zamaZulu ezazakhe eKoloni yaseNatali eningizimu yoThukela aphoqwa ukuba alwe nabafowabo ngoba ayeyizigqila zamaNgisi. Sekuphawuliwe ngosekubhaliwe ngeNkosi uShaka, uDingane, uMpande kanye neNkosi uCetshwayo, sekuzobhekwa osekubhal iwe ngezinj ulal ulwazi. 2.8 OSEKUBHALIWE NGEZINJULALUL W AZI Kulolu cwaningo kusetshenziswe injulalulwazi ye-Posl-CoLoniaLism. Baningi ababhali asebebhalile ngenjulalulwazi ye-Post-CoLoniaLism. Lapha si ngabala oBoehmer (1995), Visser noCouzens (1985), Loomba (1998) nabanye. Uma kubhekwa amanoveli kaDhlomo, ngeke kungakhulunywa ngenjulalulwazi ye-Posl-CoLoniaLism ngoba okuyiyona njongo kaDhlomo ngala manoveli kwakungukuveza amaqiniso om lando. Wayebona ukuthi impilo nemithetho yasentshonalanga yayiwabulele onke amasiko ase-Afrika ayekhona phambilini. Ngasohlangothini Iwezibongo zamakhosi kuzobhekwa injulalulwazi ye-OraLity ebheka - 70 - ubuciko bomlomo. Kuzobhekwa ababhali abanjengoRuth Finnegan , uWalter Ong nabanye. Laba babhali bacubungule ngokubanzi ubuciko bomlomo. Sekuzobhekwa osekubhaliwe ngezindlela zokuqhuba ucwaningo. 2.9. OSEKUBHALIWE NGEZINDLELA ZOKUQHUBA uew ANINGO Kulolu cwamngo kusetshenziswe indlela yokuqoqa ulwazi ebizwa ngokuthi yikhwalithethivu. Luningi ucwaningo oselwenziwe kusetshenziswa indlela yokuqoqa ulwazi ngokwekhwalithethivu. Ziningi izincwadi ezisetshenzisiwe kulolu cwaningo eziphawula ngekhwalithethivu okumbandakanya lezi: Bernard (2000) Social Research Methods Bless (1995) Social Research Methods Willis (2007) Foundations o/Qualitative Research Jackson (2008) Research Methods Weiman & Kruger (200 I) Research Methodology Kuzoxoxwa kabanzi ngazo esahlukweni sesithathu esizobheka izindlela zokwenza ucwanlllgo. 2.10. ISIPHETHO Lesi sahluko besigxile kulokho osekubhaliwe okuphathelene nalolu cwaningo. Kubhekwe lokho osekubhaliwe ngezibongo nje. Kuye kwagxilwa kakhulu ezibongweni njengoba ucwaningo luqhathanisa zona izibongo kanye namanoveli om lando. Kutholakale ukuthi miningi kakhulu imibhalo eyabhalwa ngezibongo zamakhosi . Nakuba engemaningi kakhulu amanoveli omlando asabhalwa kepha baningi abenze ucwaningo ngokuwacubungula. Kubuye kwabhekwa lokho osekubhaliwe ngamanoveli om lando ikakhulu ngoba nawo ayaqhathaniswa nezibongo kulolu cwan ingo. Umcwaningi ubuye wabheka lokho osekubhaliwe ngamakhosi amane oHlanga okuyiNkosi uShaka, iNkosi uDingane, iNkosi uMpande kanye neNkosi uCetshwayo. Osekubhaliwe ngezinjulalulwazi kanye nezindlela zocwaningo nakho kubhekiwe. Isahluko esilandelayo okuyisahluko sesithathu sizogxila - 71 - kwizinjulalulwazi kanye nezindlela ezisetshenzisiwe ukuqoqa ulwazi oluqondene nalolu cwanmgo. - 72- ISAHLUKO SESITHA THU AMAPHARADA YMU, IZINDLELA ZOCW ANINGO NEZINJULALUL WAZI 3.1 ISINGENISO Kulesi sahluko kuzokhulunywa ngezindlela ezisetshenzisiwe ukuqoqa ulwazi oluphathelene nalolu cwaningo kanye nezinjulalulwazi. Kuzoqale kuphawulwe ngamapharadaymu bese kuphawulwa ngepharadaymu esetshenzisiwe kulolu cwaningo. La mapharadaymu yiwona azoveza nezindlela ezisetshenzisiwe ukuqhuba lolu cwaningo. Kuzobhekwa nezinjulalulwazi zalolu cwaningo. 3.2 AMAPHARADA YMU Ukuqokwa kwepharadaymu okuyiyonayona kubalulekile kunoma yiluphi ucwaningo ngoba iyona eba yisisekelo socwaningo lonke. lzindlela zokubuka umhlaba ngeso elibanzi zibizwa ngokuthi amapharadaymu. UWilliams (2000:8), uma simcaphuna ehunyushelwe esiZulwini uthi ipharadaymu iwuhlobo oluthile oluphelele Iwenkolelo, umbono womhlaba noma isizinda okuyisona esihola ucwaningo kanye nakho konke okwenziwayo. Namuhla kubonakala emaningi amapharadaymu. Abanye bathi uma kukhulunywa ngamapharadaymu kusuke kukhulunywa ngezinhlobo ezimbili ikhwalithethivu kanye nekhwantithethivu. Lokhu kubonakala kusobala kakhulu kanti futhi kubheke ekutholakaleni kolwazi. Kubalulekile ukuthi kuchazwe ukuthi iyini ipharadaymu. Ipharadaymu yocwaningo yindlela yokwenza nokucabanga echazela umcwaningi ngomnyombo walokho akucwaningayo. UMcKenna (2003:4) uthi ipharadaymu iqhamuka emibuzweni yocwaningo noma kwindlela umcwaningi abuka ngayo umhlaba. UCrabtree benoMiller (1992)22 becashunwe kuPillay (2007: (14) bathi ipharadaymu imele isifanekiso salokho okucatshangwayo ngeqiniso 22 Crabtree and Miller (1992) regard "a paradigm as representing a patt~rned set of assumptions concerning reality (ontology), knowledge of that reality (epistemology) and the particular ways of knowing that reality (methodology)". - 73 - (ontology), ulwazi Iwalelo qll11S0 (epistemology) kanye nezindlela ezithile zokwazi lela qini so (methodology). Ababhali abehlukene baqhamuka neZllTIVO ezahlukene mayelana nenani lamapharadaymu, abanye bathi mathathu abanye bathi mane. Isibalo okuyisonasona samapharadaymu sihlukana ngababhali . Lolu cwaningo lubheke uhlu olunezinhlobo ezintathu okuyi-Postpositivism, i Critical theory kanye ne-Interpretivism. 23 UHabermas (1972) uchaza uchungechunge lolwazi futhi uyakusho ukuthi ulwazi Iwakhiwe ngezindlela ezahlukene ezintathu ngokokuthanda kwabantu: • Ukuthanda ukulawula (control) • Ukuthanda ukuqonda (understand) • Ukuthanda ukukhulula (liberate/emancipate) ULather (1991) ecashunwe kuMcKenna (2003:3) uthi mane amapharadaymu akhona: I. Ebikezelayo (Positivist) 2. Eqondayo (Interpretive/hermeneutics) 3. Ekhululayo (Emancipateicritical) 4. Ehlukanisayo (post-structural/post-colonial) 3.2.1 IPHARADA YMU EBIKEZELA YO (POSITIVIST) UMcKenna (2003) uthi Ie pharadaymu uma siyibuka ngeso lokucatshangwayo ngeqllllSo (ontology), ithi iqiniso likhona futhi lingakalwa bese lihlungwa ngul11cwaningi. Uma siyibuka ngeso lolwazi Iwalelo qini so (epistemology) , ithi iqiniso linemigomo engatholakala ngokusebenzisa izindlela okuyizo ukuthola leyo migomo. Le pharadaymu ifuna ube nomcabango ongafakazelwanga okufanele uhlolwe ekugcineni. 23 A paradigm is thus a comprehensive belief system, world view, or framework that guides research and practice in a field. Today, in the social sciences, there are several competing paradigms. Some discussions are organized around the idea that there are two paradigms, quantitative and qualitative, but that is an oversimplification that emphasizes data rather than foundational beliefs and assumptions. The exact number of world views (paradigms) and the names associated with a particular paradigm vary from author to author, but one generally accepted li st include three paradigms; Postpos itivi sm, Critical theory and Illterpreti vism. (Will s, 2007:8) - 74 - 3.2.2 IPHARADAYMU EQONDAYO (INTERPRETIVE/HERMENEUTICS) UKaboub (2006) uthi Ie pharadaymu yavela ngasekupheleni kwekhulunyaka le-19 njengepharadaymu ehlukile ekukwazini ukuqonda iqiniso. Ngokwale pharadaymu kukhona ukuhlobana okukhona phakathi kwabantu kanye nomphakathi abaphila kuwo. Abantu bayingxenye yomphakathi futhi bayingxenye yezingxoxo eziqhubekayo kulowo mphakathi. Le pharadaymu igcizelela ukubaluleka kolimi ukunika izincazelo. UTaylor (1985) uma simcaphuna kuKaboub (2006: I) uthi kungenxa yolimi nakuba siyakwazi ukunika izincazelo nokuxoxa izindaba ngempilo yethu. Uqhuba athi okuyiyona nhlosongqangi yesayensi yezenhlalo ukuhumusha izenzo zabantu emphakathini. Ngokwale pharadaymu okuyiyona nto ecwaningwayo kwisayensi yenhlalo kumele ibe i __ nalokhu okuthathu: Okokuqala kumele ibe nokuxhumana, okusho ukuthi uma leyo nto ingenayo incazelo akuyona into yokucwaningwa. Okwesibili leyo nto ecwaningwayo kumele ihlukaniseke kulokho okubonwayo. Okwesithathll lokho okucwaningwayo kumele kube okllthintene nomuntu. Le pharadaymu uma siyibuka ngeso lokucatshangwayo ngeqllliso (ontology) , ithi iqiniso liyakhiwa ngokuxhumana kwabantu. Uma siy ibuka ngeso lolwazi Iwalelo qiniso (epistemology) , ithi njengoba iqiniso lakhiwa lImphakathi , thina okwethu ukuthi siqonde ukllthi abantu balimela kanjani iqiniso ikakhulukazi ngolimi Iwabo. Ngokwendlela yokuqoqa ulwazi ifuna usebenzise izingxoxo futhi uhlole. Ababambe iqhaza bayaye basize kakhulu emibuzweni yocwaningo. Kuhle ukuthi kunconywe iqhaza elabanjwa yile pharadaYlllll ekllfakeni alllasiko, ulillli , incazelo, lImlando kanye nezinhlelo ezivulekile. Nakuba kllkllningi okuhle ngale pharadaYlllu kepha akusoka lingena,s.iei. Okokuqala lIkll ze ukwazi lIkllqonda iqiniso libhekwa ezincazelweni kanye nasolimini. Okwesibili njengoba Ie pharadaymu alllaqiniso iwabheka ezincazelweni zethu ayikwazi ukubhekana noshintsho. Lokhu kllsho ukllthi uma singakakuboni ngalelo so alukho ushintsho olungenzeka emphakathini. Okwesithathu Ie pharadaymll igcizelela ukuxhllmana phakathi kwencazelo nokuqonda kanti ukuxhulllana - 75 - okudingekayo kuphakathi kwencazelo neqiniso ngoba iqiniso limi lodwa kunencazelo nokuqonda kwethu. 3.2.3 IPHARADAYMU EKHULULAYO (EMANCIPATE/CRITICAL) Le pharadaymu uma siyibuka ngeso lokucatshangwayo ngeqiniso (ontology) , ithi iqiniso liyakhiwa njengoba kwenza ipharadaymu eqondayo, kodwa lena ekhululayo ithi maningi amaqiniso akhona kanti futhi kukhona angaphezu kwamanye okuyiwo ashoshozela ukungalingani. Ngokolwazi Iweqiniso (epistemology), Ie pharadaymu izama ukuthi siqonde okwakhiwa ngumphakathi ngezimpawu ezithile kodwa siqonde futhi ulwazi Iwepharadaymu engumakhonya, luyathuthukiswa bese kuthi olunye ulwazi luhlale lungaziwa noma lufiphale. Uma ibukwa ngokweso lezindlela zokuqoqa ulwazi ifuna usebenzise izingxoxo, uhlole. 3.2.4 IPHARADAYMU EHLUKANISAYO (POST-STRUCTURAL/ POST- COLONIAL) UMcKenna (2003) uthi Ie pharadaymu uma siyibuka ngeso lokucatshangwayo ngeqll1lso \ (ontology) , ithi iqiniso alaziwa. Ibuza umbuzo wokuthi konje likhona yini iqiniso? Uma likhona lakhiwa yini noma lakheka kanjani? Le pharadaymu ayikuvumi ukuba khona kombala, uma ingafaniswa nawo yayingaba nsundu. Sekuphawuliwe ngezinhlobo ezahlukene zamapharadaymu. Sekuzobhekwa ipharadaymu eqondayo, okuyiyona ehlahle indlela kulolu cwaningo. 3.2.5 I-PHARADAYMU ESETSHENZISIWE KULOLU CW ANINGO Lolu cwaningo Iwenziwe Iwaba ngaphakathi kwepharadaymu eqondayo. Jpharadaymu eqondayo yiyona elungele lolu hlobo locwaningo njengoba luqhathanisa izibongo zamakhosi kanye namanoveli om lando. UNeuman (2000:68) uthi enye yezimpawu zepharadaymu eqondayo ukuthi igcizelela ukufunda okunzulu, noma ukuhlolwa kwendikimba yombhalo noma indikimba yokukhulunywayo noma izithombe. Kulolu cwaningo kuqhathaniswa imibhalo emibili - 76 - okungamanoveli om lando kanye nezibongo zamakhosi. Lokhu kwenza Ie pharadaymu ifaneleke ukusetshenziswa kulolu cwaningo njengoba lucubungula ngokuqhathanisa lokho osekubhaliwe ngala makhosi akwaZulu akhethiwe. Uqhuba athi umcwaningi osebenzisa ipharadaymu eqondayo ungena athi shi embonweni wokwethulwa yilokho akucwaningayo njengento ephelele. Ngamanye amazwi, incazelo eyiqiniso akuvami ukuthi ibe sobala njengalokhu umuntu engacabanga; umuntu uyithola emva kocwaningo olujulile ngendikimba leyo, lapho ebheka khona imiyalezo eyethulwa indikimba yokubhaliwe aphinde abheke nobudlelwano bazo zonke izingxenye zaleyo ndikimba. Sekuphawuliwe ngezinhlobo ezahlukene zamapharadaymu kanye nepharadaymu elandeliwe kulolu cwaningo okuyipharadaymu eqondayo. Sekuzobhekwa izindlela ezisetshenzisiwe ekuqoqeni ulwazi oluqondene nalolu cwaningo. 3.3 IZINDLELA EZISETSHENZISIWE EKUQOQENI UL W AZI OLUQONDENE NALOLU eWANINGO UMilier (1992: 118) ubala izigaba ezintathu zokuqoqwa kolwazi okuyikhwantithethivu, ikhwalithethivu kanye nenominethivu. Lapha kuzoxoxwa ngezindlela ezisetshenziswe ngumcwaningi ngesikhathi eqoqa ulwazi oluqondene nalolu cwaningo. Uma bephawula ngezindlela ezisetshenziswayo uma kwenziwa ucwaningo uKidder noJudd (1987:221) bathi nakuba ziningi izindlela ezisetshenziswayo uma kwenziwa ucwaningo kepha kuba kumcwaningi ukuthi iyiphi abona ukuthi kumele isebenze kubantu azoxoxisana nabo kan ye nezindleko zaleyo ndlela. 3.3.1 uew ANINGO NGENDLELA YEKHW ALlTHETHIVU UJackson (2008:88) uma simcaphuna ehunyushelwe esiZulwini uthi ucwaningo ngokwekhwalithethivu lugxile ezintweni ezenzeka ngokwemvelo yazo, ulwazi olutholakalayo luyacutshungulwa ngaphandle kokusetshenziswa kwezinombolo. 24 Njengoba 24 Qualitative research focuses on phenomena that occur in natural settings, and the data are ana lyzed without the use of statistics. (Jackson, 2008:88) - 77 - lolu cwaningo luqhathanisa lokho osekubhaliwe, Ie ndlela yocwaningo kwaba ngefanele. OSherman benoWebb (1988:84) bayavumelana ngokuthi indlela yekhwalithethivu iyavumelana nalolu cwaningo uma bethi Ie ndlela isebenzisa ulwazi Iwekhwalithethivu olunjengokuxoxisana nabantu, imiqulu, imibhalo kanye nokubhekisisa ukuze kuqondwe k . 25 lokho 0 ucwanll1gwayo. UNeuman (1997:45) uthi indlela yokuqoqa ulwazi ngokwekhwalithethivu iyakwazi ukuthola ulwazi olufanele ngokwenzeka emphakathini , okucatshangwayo, izingqinamba kanye nalokho asebeke bahlangabezana nako. Le ndlela iyakuvumela ukuthi uma kwenzeka kube khona ushintsho ekuqhutshweni kocwaningo ikuvumele lokho. Okuyikona okwenza ukuba umcwaningi akhethe Ie ndlela kunaleyo yekhwantithethivu ukuthi Ie ndlela iyakuvumela ukuba kushintshwe uhlobo Iwemibuzo kulabo ababuzwayo ngokuhambisana nesimo. Umcwaningi wayehlose ukuthi imibuzo ayoyibuza iyofana kubo bonke abantu ayezobabuza. Ngokuqhubeka kocwaningo kwacaca ukuthi lokho ngeke kulunge ngoba abanye babengosomlando kanti abanye kwakungabantu abazi ulimi . -- Emva kokuba isihloko salolu cwaningo sesikhethiwe samukelwa umcwaningi wabe esezibheka zonke izindlela ezisetshenziswayo uma kwenziwa ucwaningo. Wabe esebheka nohlobo Iwabantu ayezoxoxisana nabo. Umcwaningi wabe eseqoka indlela yokuxoxisana nomphakathini kanye nendlela yokufunda izincwadi ezithintene nalolu cwaningo. 3.3.2 IZINGXOXO UNhlumayo (2006: 100) uthi ukuxoxisana ngenye yezindlela encikene kakhulu neyokubuza imibuzo lapho kwenziwa ucwaningo. Ukuxoxisana yindlela enikeza imininingwane lapho abantu bephendulana umbuzo nombuzo phakathi komcwaningi kanye nalowo axoxisana naye. Lapho kulandelwa indlela yokuxoxisana inalobu buhle obulandelayo: a) Abantu bayathanda ukukhuluma kunokubhala phansi. b) Leyo mibiko engaba yimfihlo iyatholakala lapho kuxoxiswana kunokuba umuntu ayibhale phansi. 25 Qualitative research involves the use of qualitative data, such as interviews, questionnaires, documents, texts and participant observation data, to understand and explain social phenomena.(Sherman & Webb, 1988:84) - 78 - c) Umcwaningi uyakwazi ukuchaza kalula lokho akudingayo ngendlela leyo abaxoxisana ngayo. d) Lapho kuxoxiswana akuthathi isikhathi eside kunokuphendula imibuzo ebhalwayo. Yingalezi zizathu ezenza ukuba umcwaningi asebenzise Ie ndlela yokuxox isana ukuze akwazi ukuthola umbiko oshaya emhloleni. Ngesinye isikhathi nakuba Ie ndlela iyinhle kangaka, kepha alikho isoka elingenasici . a) Ukutholakala kwemininingwane kuyaye kube nzima. Lokho kusho ukuthi umuntu oqoqa Ie mininingwane makube ngumuntu oqeqeshi we futhi onekhono lokuxox isana nabantu. b) Lowo ocwaningayo kuyenzeka ukuba abe ngumuntu onobandlululo. c) Lokho kuyinkinga yokuthi umcwaningi angakwazi ukufihla imicabango yakhe. Ngakho-ke umcwaningi wahlela ukuba asebenzise Ie ndlela yokuxoxisana ukuze athole izimpendulo okuyizona zona. Lolu hlobo lokuqoqa ulwazi locwaningo luthathwa njengolubizayo kepha yilona olwenza ukuthi umbhali athole yonke ingonyuluka yalokho akudingayo. Le ndlela yenza umcwaningi axox isane nabantu abathile ubuso nobuso ngesihloko leso. Lokhu angakwenza ngokuthi ingxoxo ayiqophe ngesiqophamazwi ekhasethini noma kuthi ngesikhathi kuxoxwa abhale phansi konke okuxoxwa ngako. Loku kuqopha kusiza ekuthen i kungabi bikho nokuncane okulahlekayo ngesikhathi ingxoxo iqhutshwa. Baningi ababhali asebeke bachaza ukuthi isho ukuthini Ie ndlela. UBenney noHughes ( 1956: 142) bathi uma kuxoxwa Iowa osuke enza ucwaningo ubhekana ngqo nalowo asuke embuza imibuzo. Baqhubeka bathi uma beyibuka Ie ndlela bayibona kuyindlela enamandla okuyiyona engasetshenziswa uma kufunwa ukuqonda abantu. Bathi Ie ndlela iqiniseki sa ukuthi abantu bayacabanga, bacubungule futhi babambe iqhaza kulokho okucutshungulwayo. U-Ackroyd benoHughes (1992: 102) bathi ingxoxo ikhulula abantu ukuba bakwazi ukuthi bazizwa benjani bangobani , banani ; batshele ocwan ingayo ngabo, baveze imibono ngabakwaziyo, basho nabakholwa yikho. Baqhuba bathi ingxoxo inento esuke igxile kuyo - 79 - kodwa hhayi ohlangothini Iwayo. Bathi kuba khona abantu ababili bese kuthi labo okuxoxiswana nabo banikeze izincaze lo?6 UFlick ( 1998:76) uthi ingxoxo iyakwazi ukuvumela umcwaningi ukuba athole ukucaciseleka ngaleyo nto asuke efuna ukucaciseleka ngayo. Uqhuba athi umcwaningi ubuka izinto ngeso lalowo asuke emcwaninga. Ziningi izinhlobo zezingxoxo eZlyaye zisetshenziswe abacwaningi. Ngaphambi kokuba kubhekwe uhlelo Iwengxoxo olusetshenzisiwe ku lolu cwaningo kuzoke kubhekwe nezinye. OWelman noKruger (2001: 160) nabo bathi zin ingi izinhlobo zezingxoxo ezisetshenziswa ngabacwaningi. Kukhona ingxoxo ehleliwe lapho umcwaningi ehlela khona imibuzo ezobuzwa labo ababuzwayo. Kulolu hlobo umcwaningi ubuza umbuzwa imibuzo bebhekene ubuso nobuso. Zonke izimpendulo uzibhala phansi ngesikhathi ocwaningwayo esephendula. Ocwaningayo ubuza imibuzo injengoba inj alo kuwo wonke umuntu, akagudluki. Baqhuba bathi uma umbuzwa ekholllbisa ukwethuswa noma ukungawuzwa lImbuzo, umcwaningi uyawuphinda umbuzo ngaphandle kokuwllguqula.27 Olunye uhlobo Iwengxoxo lubizwa ngokuthi ingxoxo engahleliwe. UWelman noKruger (200 1: 160) bathi lolu hlobo Iwengxoxo Iwenziwa ocwaningwen i Iwento engaj wayelekile. Akulula ukllhlela ingxoxo ngento engajwaye leki le. Kulolu cwaningo umcwaningi ukhethe ukusebenzisa ingxoxo esakuhleleka. UMncube (2007:75) uthi ingxoxo esakuhleleka ibuye ibi zwe ngengxoxo eqondisiwe (guided interview) ngoba umcwaningi ulungisa iziqondisi zengxoxo (interview guides) ezinemibuzo azoyibuza. Imigomo noma imiglldu emisiwe yikhona okuvumela umcwaningi ukuba akwazi ukwenza illlibuzo ukuze kugqame kahle noma kllbonakale okllyizona zindawo ezidingeka zibe nezilllpendulo zelllibuzo yocwaningo. 26 All interviews are interactional events and interviewers are deeply and unavoidab ly im plicated in creating ~;eanings that ostensibly res ide within ?alt icipants. (Ackroyd & ~ughes , 1992: 102) I f the respondent appears to be surpnsed or upset about a questIon, the interviewer may repeat the questi on, but without paraphras ing it. (Weiman & Kruger, 200 I : 161) - 80 - UBernard (2000: 191) ephawula ngengxoxo esakuhleleka uthi iyindlela engugo ikakhulukazi uma ungeke uthole ithuba lokubuye uxoxisane nalowo omcwaningayo. UMorse (1991 :89) uma ecashunwe uMncube (2000:76) uthi imibuzo yezingxoxo ezisakuhleleka zenziwa zisondelane nalezo zindawo ezidinga ukucwaningwa kodwa zibuye zikwazi ukuvumela ukuxoxa ngokukhululeka nganoma yisiphi isimo noma nangeminye imibuzo engavela ngesikhathi ingxoxo iqhubeka phakathi komcwaningi nocwaningwayo. Lolu hlobo Iwengxoxo ludinga uhlobo Iwemibuzo evulekile okumele ibuzwe ngumcwaningi ukuze Iowa asuke embuza angamvaleli ekhoneni , bese engabe esakwazi ukusho ezinye izinto ebezingamsiza umcwaningi. Umcwaningi uyakwazi ukulandelisa ngeminye imibuzo ezwa ethinteka ngayo kumbe elangazelela ukuzwa kabanzi ngayo, equbuka ngenkathi bexoxisana nomcwaningwa ukuze athole sonke isithombe salokho afuna ukukucwaninga. UHolstein noGabrium (1995:76) bathi kuhle ukuthi kwenziwe isheduli yengxoxo njengemibuzwana esuke ilungiselelwe ukuqondisa noma ukuhola ingxoxo. Lokhu kwenza ukuba umcwaningi akwazi ukulungisa imibuzo evulelekile azoyibuza kulowo azothola kuye /' ulwazi babuye baxoxe ngayo. Ephawula ngemibuzo engabuzwa uma kuxoxiswana u-Adams (1989:37) uthi imibuzo ingabuzwa kubantu abaqondene kanti futhi ukungaqondisisi umbuzo kungasheshe kutholakale bese kuvikelwa. OWelman noKruger (2001: 161) bathi ishedLili yemibuzo ingaba nezihloko noma izingxenyana zalezo zihloko eziphathelene nalokho okucwaningwayo, okumele ocwaningayo akubuze ngesikhathi kuqhubeka ucwaningo. Nakuba ababuzwayo bengabuzwa imibuzo efanayo kepha Ie ndlela ivumela ukuba ocwaningayo ayishintshashintshe imibuzo ukuvumelana nezinga lemfundo lalowo obuzwayo noma ukusebenzisa amagama azowaqonda.28 28 An interview guide involves a list of topics and aspects of these topics that have a bearing on the given theme and that the interviewer should raise during the course of the interview. Although all respondents are asked the same questions, the interviewer may adapt the formulation , including the terminology, to fit the background and educational level of the respondents. (Weiman & Kruger, 200 I: 161) - 81 - 3.3.3 UKUQHUTSHW A KWEZINGXOXO NGOKW ALOLU CW ANINGO Umcwaningi waqala ngokuvakashela ihhovisi leSilo samabandla kwaNongoma eyobazisa ngocwaningo alwenzayo. Wabe esethola ukwelekeleleka ekutholeni abantu ayengaxoxisana nabo. Umcwaningi wacaciseleka ukuthi okuyilona Iwazi olwalungatholakala kalula futhi olllkhumbulekayo olweNkosi lICetshwayo ngoba kllyiyona nkosi yokugcina eyayizoclltshllngulwa. UBernard (2000: 192) uthi wonke umuntll kukhona 1I1wazi analo. Lokho kusho lIkllthi wonke umuntu angaba ngllmcwaningwa. Kukhona abantll abanolwazi olllnzulu kunabanye. Ukuze ucwaningo luqhubeke kahle lImcwaningi waqoka lIkuba angakhulumi nabantu abaningi kepha akhethe labo ayesetholile ukuthi banolwazi olumqoka 10m lando. Abanye okhokho babo babengamaqhawe angaleso sikhathi. Wahlela imibllzo ayezobabuza yona esebenzisa isiqophamazwi ukllqopha yonke inklilumo. 3.3.3.1 INGXOXO NODOKOTELA UREGGIE KHUMALO UDokotela uReggie Khumalo ungowendlll kaMzilikazi kaMashobana. Wazalelwa kwaNongoma, okuyindawo kaZwide. Uhlala eMahlabathini. OkaMashobane wakhethwa ngoba enolwazi oluphusile ngezinto ezithinta urn lando wesizwe samaZulu, ikakhulukazi amakhosi. Wayesebenza emsakazweni wesiZulu, uKhozi FM lapho ayesakaza khona uhlelo olwaluthi "Izaqheqhe" olwalllgxile emasikweni esizwe samaZulli. Uyilllngli leSithangami Sempi YaseSandlwana esivukuza ngenhloso yokuvusa imilando emidala yesizwe samaZulu. Umcwaningi waxoxa noKhumalo ekhaya lakhe eMahlabathini . UKhumalo wakuveza ukuthi urn lando wamakhosi akwaZulu asakhothama wahlanekezelwa ngenxa yokllthi iningi lawo wabhalwa abamhlophe ababengenandaba nokungokwethu kepha ababefllna ukufeza izinhloso zabo. - 82 - 3.3.3.2 INGXOXO NOMNTWANA UZEBULON( ZULU Lona ngumntwana wasebukhosini bendlu yasekhohlwa yakwaMandlakazi. Umntwana usebenzela ePhalamende eKapa. Unomuzi eMpangeni. Umcwaningi waqoka ukuxoxisana noMntwana uZebuloni ngoba engumntwana oqondene nokulondolozwa komlando wobukhosi bakwaZulu. Zonke izinto ezingamagugu uziqoqela ndawonye njengamahubo nokunye. Okunye okwenza umntwana uZebuloni angasali ngaphandle ukuthi ungumlobi wencwadi yokuqala yomlando wamakhosi akwaZulu ebhalwe ngolimi IwesiZulu. Umcwaningi wabona kufanele ukuthi 10 mntwana abe yingxenye yocwaningo ngoba ngeke ukhulume ngendlunkulu ungayiphathi indlu yasekhohlwa. Kwaxoxiswana noMntwana uZebuloni ekhaya lakhe eMpangeni. 3.3.3.3 INGXOXO NOBABA UBUZETSHENI MDLETSHE Lona ngubaba osebenza ehhovisi leSilo uZwelithini kwaLinduzulu kwaNongoma. Ungumuntu osondele kakhulu ebukhosini bakwaZulu ngoba uyinyosi yesilo uZwelithini. Njengoba kwaziwa ukuthi muningi umlando wamakhosi omumethwe yizibongo zamakhosi kwabonakala kufanele ukuthi kukhulunywe nenye yezimbongi zamakhosi. Ephawula ngomlando wamakhosi ubaba uMdletshe wakubeka kwacaca ukuthi ukuze wazi umlando wasebukhosini kumele ube ngumuntu osondelene kakhulu nenkosi leyo ngaphandle kwalokho abantu bagcina sebebhala ngezinto abazizwa ngabanye abangenaqiniso lazo. Sekuphawuliwe ngezinhlelo zengxoxo ngokwalolu cwaningo, sekuzobhekwa uhlaziyo lokuqukethwe. 3.4 UHLAZIYO LOKUQUKETHWE Ngaphandle kwendlela yokuxoxisana nomphakathi lolu cwaningo Iwabuye Iwalandela indlela yohlaziyo lokuqukethwe. UBryman (2004: 182) uma ecashunwe kuMncube (2007) uthi uhlaziyo lokuqukethwe luyindlela yokucubungula imibhalo ngendlela ehlelekile. 29 UMncube 29 Content analysis is an approach to the analysis of documents and texts that seek to quanti fy content in terms of predetermined categories and in a systematic and replicable manner. (Bryman , 2004: 182) - 83 - uqhubeka acaphllne uBest (1977) lapho ethi uhlaziyo lokllqukethwe luyithuluzi locwaningo e1isetshenziswa ukuqoqa nokllhlaziya lImongo wokubhaliwe noma okukhulunyiwe. Okuqllkethwe kungaba amagama, amabinzana amagama, imisho, izigaba, izithombe, izimpawu, .. imibhalo egciniwe emayelana nomsebenzi nemibiko, amafomu agcwalisiwe, izincwadi zokufundwa, imibhalo yom lando womuntu, amadayari , izindaba, izingqikithi, amaphephabhuku, amaphephandaba amabhulethini , amakhathalogi , amasilabhasi , amafilimu, amakhathuni noma imiqondo. Uhlaziyo lokuqukethwe lubuye Iwaziwe nge-document analysis ngoba luphathelene nemibhalo ebhaliwe ngaleso sikhathi noma imininingwane noma amabhuku athile asetshenziswa njengemithombo yemininingwane yocwaningo. Uma encoma ubuhle bayo uBryman (2004: 179) uthi Ie ndlela icace bha ayifihli lutho. Le ndlela inhle ngoba kucutshungulwa imibhalo eyayibhalwe kungaziwa ukuthi ngelinye ilanga iyoke icutshungulwe. lyasiza futhi ngoba kuvela nolwazi Iwabantu abathile okllmpilo yabo ayaziwa ngumphakathi wonke. Kulolu cwaningo umcwaningi usebenzise uhlaziyo lokuqukethwe ukuqhathanisa lokho okutholakala emanovelini omlando abhalwe ngamakhosi ohlanga akhethiwe kulolu cwaningo kanye nezibongo zamakhosi njengoba zibhalwe uNyembezi. Umcwaningi ubefike abheke lokho okufanayo nokungefani ezibongweni zamakhosi kanye nasemanovelini omlando bese ecubungula lokho okutholakala ezibongweni kuphela kanye nalokho okutholakala kwinoveli yom lando kuphela. Ekugcineni ubebheka yonke imibhalo ekhona ebhalwe ngawo la makhosi ukuzama ukuthola amaqiniso ngaleyo naleyo nkosi. Sekuphawuliwe ngezindlela ezisetshenzisiwe ukuqoqa ulwazi oluqondene nalolu cwaningo. Sekuzobhekwa inkambiso elungileyo yokllqhuba ucwanlllgo embandakanya isiko lokuhlonipha. 3.5 INKAMBISO ELUNGILEYO YOCW ANINGO UMncube (2007:80) uthi uma kwenziwa ucwaningo Iwanoma yiluphi uhlobo kubalulekile ukuthi abazonikeza ulwazi oludingwa ucwaningo bavikeleke. Lokhu kwenzelwa ukuthi bangazitholi sebenezinkinga ngenxa yolwazi abasuke belunikezile. UBernard (2000:70) uthi enye yezinto ebalulekile uma kuqoqwa ulwazi olllqondene nocwaningo ukusebenzisa - 84 - inkambiso elungileyo. Kulo lonke ucwaningo umcwaningi ukuqikelelile ukuthi usebenzisa indlela efanele. UBernard (2000:70) uthi enye yezinto okumele iqikelelwe uma kuqoqwa ulwazi kubantu yinkambiso elungileyo yokwenza ucwaningo. Abantu okwakuzokhulunywa nabo baziswa ngawo wonke amalungelo abanawo mayelana nokuqhutshwa kocwaningo. Baziswa ukuthi kuyilungelo labo ukuthi uma bengathandi ukuqhubeka nocwaningo bayeke, futhi abakwenzayo bakwenze ngoba bethanda. Ngenxa yokuthi ucwaningo lubhekene nobukhosi bakwaZulu umcwaningi waqale waya ehhovisi leSilo kwaNongoma ukuyocela imvume ekwenzeni lolu cwaningo. Wabe esebhala izincwadi ebhalela labo ayezobabuza imibuzo eyayizophendula okudingwa yilolu cwaningo. Bonke ababebhalelwe izincwadi babechazelwa ukuthi kuyilungelo labo ukuvuma noma ukwenqaba ukuba yingxenye yocwaningo. Bachazelwa nokuthi umcwal11ngt uma esezobabuza imibuzo wayezophatha isiqophamazwi ayezoqopha kuso yonke inkulumo ayezoba nayo nabo. Bachazelwa nokuthi babekhululekile ukumisa ukuqoshwa uma bezizwa bengakhululekile. Ababezocwaningwa bachazelwa ukuthi lonke ulwazi ababeyolunikeza Iwaluyofakwa kwikhompyutha. UBailey (1987:205) uyakuqinisekisa ukuthi akulula ukungena kunoma yimuphi umphakathi uzokwenza ucwaningo. Abantu abaningi badinga ukuthi uthole imvume yokwenza lokho. Lokhu kuyiqiniso ngoba nasebukhosini akulula ukungena noma ikanjani. Sekukhulunyiwe ngenkambiso elungileyo yokuqhuba ucwantngo, sekuzobhekwa isiko lokuhlonipha nocwaningo. 3.6 ISIKO LOKUHLONIPHA NOCWANINGO lsiko lokuhlonipha labamba iqhaza elikhulu ekuqhutshweni kocwaningo. Kwamsiza umcwanningi ukubuza ngezinto ezihlonishwayo ebukhosini nasemakhaya nje abanumzane ngoba kwamenza wamukeleka kalula. Umcwaningi wafunda kakhulu ngendlela okuhlalwa ngayo endlini yesiZulu lapho kuhlalwa khona ngobulili. Ekufikeni komcwaningi esigodlweni saseNyokeni wafike wathola ukuthi kumele ahlale esililini sabesifazane bese kuthi uMntwana - 85 - omkhulu wakwaNxangiphilile yena wayezohlala kwesabesilisa. Kwathanda ukuba yinkinga lokho kumcwaningi ngoba kwakungelula ukuqopha inkulumo ngenxa yokuqhelelana kwabo. Umcwaningi kwamethusa ukuthola ukuthi ulwazi oluningi Iwalutholakala kubantu besilisa. Alukho ulwazi olwalutholakala kubalobokazi ngoba uma kwenziwa amasiko amaningi omndeni abalobokazi abangeni noma ababi ingxenye yezingxoxo. Umcwaningi wabuye wathola ukuthi ukuhlonipha akukona kuphela okwabantu besifazane kuphela kepha nabesilisa ngokunjalo. Abantu abadala babengawabizi amagama amakhosi kepha bancamele ukuwabiza ngezibongo zawo. Sekuphawuliwe ngenkambiso elungileyo yokuqhuba ucwanll1go embandakanya nesiko lokuhlonipha. Sekuzobhekwa izinjulalulwazi ezisetshenzisiwe ukuqhuba lolu cwaningo. 3.7 IZINJULALUL W AZI EZISETSHENZISIWE OMitchel noJolly (1988:21) bathi injulalulwazi ingathathwa njengeziphakamiso lapho imibono eminingi emisha isuselwa khona. Lokhu kufakazelwa uNdimande (1998: 17) lapho ethi injulalulwazi ngumhlahlandlela ohlahlwa nguSonjulalulwazi ngokubona ukwenzeka kwezinto emhlabeni. Kulolu cwaningo kuzosetshenziswa injulalulwazi ye-Post-Colonialism emibhalweni kaDhlomo. Kuzosetshenziswa nenjulalulwazi ye-Orality ukuhlaziya izibongo zamakhosi. 3.7.1 INJULALULWAZI YE-POSTCOLONIALISM Enye yezinjulalulwazi ezibalulekile uma kucutshungulwa imibhalo yom lando kaDhlomo i Post-Colonialism. Le njulalulwazi iphathelene nokubhaliweyo emazweni alunjwa kudala okuphikisana nombuso. UBohmer (1995: I) uthi injulalulwazi ye-Post Colonialism icubungula ubudlelwano besikhathi sokuthathwa kombuso kanye nesikhathi emva kwalokho. Uqhubeka athi ngokwale njulalulwazi abantu okuthathwe umbuso wabo basuke befuna ukuthatha izindawo zabo zakudala. UVisser noCouzens ( 1985:XIV) bathi imuva kumele - 86 - ligcinwe linjalo, hhayi ngokuthi kubuyelwe kulona, kodwa lenziwe kabusha ngendlela entsha nethandekayo.30 U-Eagleton ( 1994) uthi ngokomcabango we-Past-Colonialism umuntu uvumelekile ukukhuluma ngokwehlukana ngokwamasiko hhayi ngokuxhashazwa ngokomnotho. Uthi ababhali abaningi ababhale ngale nj ulalulwazi babhale kakhulu ngokuxhashazwa kwezomnotho okwenza imibhalo yabo ingafakwa ngaphansi kwaleyo ya le njulalulwazi. Ibonakala ifanelwe ukuba ibe ngeyengezwayo nje ohlelweni Iwezifundo. ULoomba ( 1998: 7) uthi igama elithi Post-Colonialism ngeke l isetshenziswe ngendlela eyodwa. Ukubuyise lwa kombuso kwathatha amakhulunyaka amathathu kusuke la ngeminyaka yekhulunyaka les ishiyagalombili eMelika, e-Australia, eNew Zealand kanye naseN ingizimu A fri ka. Kuqhubeka kuye ngeminyaka ye-1 970 eMozambikhi nase-A ngola. Lokhu kukhombi sa ukuthi abantu babengacindezelwe ngendlela efanayo. Okwakwenzeka eMelika noma eN ingizimu A frika lapho abamhlophe babezakhele eyabo imibuso kwehlukile kunalapho abantu bendawo babeketula abaphathi abamh lophe. UHolme ( 1995: (20) uthi igama elithi Post-Colonialism liyasetshenziswa uma kukhulunywa ngohlelo lokuziqhelelanisa nakho konke okuphathelene nokulunjwa. Lolu bhubhane lungavela ngezindlela ezahlukene. UMsiska noH igh land ( 1997:246) bathi uma kuchazwa i Post-Colonialism isho isikhathi es ithile emlandwen i wes izwe esenzeka emva kokuba sekuphele ukulunjwa. UHyland ( 1997:249) uthi enye yezindlela zokuhlaziya i-Past-Colonial ibi zwa ngokuthi yinjulalulwazi ye-colonial discourse. Le nj ulalulwazi ibhekelela ikakhulukazi lokho okumayelana nemibhalo, nemiqulu kahulumeni ekhuluma ngamasiko aseYurophu ngenhloso yokuthola izindlela ezalandelwa ngesikhathi kwenzeka uhlelo lokulunjwa. UNgugi wa Thiong'o ( 1986) ubuka izindlela ulimi olungabumba ukuqaphela kwezepolitiki kulabo abalusebenzisayo. UNgugi uthi ulimi y ilona oluyi mali ephethe lokho abantu asebedlule kukho olubalungisayo lubakhombise indlela. Uthi abantu ngaphandle kolimi Iwabo bayizigqila. U-Appiah ( 1997:56) uphikisana nom bono wokucabanga nge-A frika emva 30 The past should be preserved in a li ving dynamic form , not by going back to it but by recreating it into a new and lovely form . (V isser, 1985:X IV) - 87 - kokulunjwa njengezwe elimsulwa elinamasiko alo. Ngokwakhe uthi inkululeko yase-Afrika idinga imibhalo yayo. Ukholelwa ekutheni noma yikuphi ulimi nemibhalo kuyisisekelo sakho konke. Okuyiyona nhlosongqangi kaDhlomo kwakuwukukhombisa ulwazi olungaphakathi nokuveza wonke amaqiniso. UDhlomo wabona ukuthi indlela nokwenza kwaseNtshonalanga kwakunokwenzeka ukuthi kwabulala amasiko akudala ase-Afrika. UDhlomo wayegcizelela isidingo sokuthi lokhu kugcizelelwe emibhalweni. Lokhu kubandakanya amasiko, umlando, imikhuba kanye namaqhawe ethu. UParker noStarkey (1995: II) bathi izinjulalulwazi zemibhalo yase-Afrika sezivule izindlela ezakhayo zokubhekana nemibhalo yaseYurophu namasiko akhona kanye nendlela abahumusha ngayo izinto. Indlela uDhlomo abhala ngayo ikhombisa ukuthi uzama ukuveza imibhalo eyayingazange ivezwe kanye nokuhumusha ngokobu-Afrika ngaphambi kanye nangemuva kokulunjwa. Uma singabheka incwadi yakhe ethi 'UCetshwayo", uDhlomo ubuyela emuva lapho ekhuluma ngemithetho yokuqala bese eveza ukungahambisani nayo. Njengoba kukhulunywe ngenjulalulwazi yePost-Colonialism kubalulekile ukuba kukhulunywe ngobuzwe (Nationalism) kanye nengcindezelo (Oppression) U-Anderson (1991 :52) uchaza ISlzwe njengomphakathi ocatshangwayo (Imagined Community) , ozalwe nejeudalisl11 kanye nokunyuka kwecapitalisl11. Amaphephandaba, amanoveli kanye neminye imibhalo yi kona okwakusetshenziswa ukwakha amasiko angxubevange, okuthandwayo kanye nohlu Iwamagama. Lokhll kwakuqhutshwa abashicileli ababeshintsha 1I1imi lomdabu bese benza ulimi oillsemthethweni oluzokwazi ukllfundwa abantll abehlllkahlllkene. Yikho konke lokhll okwadala umphakathi ocatshangwayo. Kuthiwa konke lokhu kwaqala eYurophll lapho 1I1imi Iwalubambe iqhaza elikhlliu ekugcizeleleni ubuzwe. - 88 - URenan ( 1990: 19) uthi isizwe singumpheful11u lo, inhloko yomphefumulo nakho konke kwamadlozi ngoba amadlozi yiwona asenze saba yilokhu esiyikho. Iqhawe 10m lando, abantu abakhulu, udumo ... Y ilona ikomkhulu lapho ul11untu engasusela khona ul11qondo wes izwe.31 I-Nationalism ibalulekile kakhulu uma kucutshungulwa imibhalo kaDhlomo. Imibhalo kaDhlomo yaba namandla amakhulu ngoba yafundwa kakhulu. Ngisho nayekubhala ephephandabeni " lIanga laseNatali " kwaba nomthelela omkhulu ekuphakamiseni umlando wamakhosi akwaZulu. NgokukaGolan ( 1994) uJordan Ngubane insizwa eyayiseyintsha nje yay ingumhlobo omkhulu wezinsizwa zakwaDhlomo, futhi ey intatheli ebalulekile ebuye ibe ngumbhali. Washintsha indlela iNkosi uDingane eyayibukwa ngayo el11landweni ekubeni yisehluleki abe y iqhawe. Kuyo yonke impi lo yakhe yezepolitiki nakuba ayebuye ashintshe izinhlangano kepha uNgubane wayehlala nja lo egcize lela umlando wesizwe sal11aZulu kwababesemzabalazweni lapha eN ingizimu egqugquzela ubuzwe. Wayeveza iNkosi uDingane njengophawu lomzabalazo bese kuthi iNkosi uShaka athi iwuphawu lobuzwe bomuntu ongumZulu (Zulu Nationalism). UGolan uqhubeka athi ngeminyaka ye-1 940, ngesikhathi uNgubane eseyilungu eliqavile lophiko Iwentsha yoMkhonto Wes izwe, wayematasatasa nomlando wamaZulu njengengxenye yobu-Afri ka eyayidinga ukubheka kabusha umlando waKwaZulu. UNgubane wethula umkhankaso wokulungisa igama leNkosi uDingane ngesikhathi engumhleli weNkundla. Uthi imizamo kaNgubane kwakungeyokuqhakambisa ubuqhawe beNkosi uDingane kubabhali abangamaZulu. Incazelo kaNgubane ayinikeza ngesikhathi echaza ukubulawa kwamaBhunu ebulawa yinkos i uDingane ayikhombis i neze ukuzwelana nalesi senzo kepha itusa isenzo seN kos i uDingane. UNgubane wakubeka kwacaca ukuthi iN kos i uDingane kwakumele ikhethe phakathi kwenkululeko noma ubugqi la kepha yona yakhetha inkululeko. UGolan ( 1994:79) uqhuba athi uNgubane uveza iNkosi uShaka njengoyise we-Nationalism yabansundu. Wakubhala ephephandabeni iNkundla isi hloko sakhona sithi "Obani ama- 31 A nation is a soul , a spiritual principal,and of all its cul ts, that of the ancestors is the most legiti mate, fo r the ancestors have made liS what we are. A heroic past, great men, glory ... . This is the social capi ta l upon which one bases a national idea. (Renan, 1990: 19) - 89 - Nationalist ase-Afrika" lapho echaza ukubaluleka kwenhlangano kaKhongolose nophiko Iwentsha ekuvuseleleni ubuzwe base-A frika. Uchaza iqhaza elabanjwa yiNkosi uShaka ekubumbeni isizwe samaZulu ukuze sibe yisizwe esikhulu nesinamandla. 32 UKunene (1962) owayeyilungu eliqavile likaKhongolose wabhala ucwanll1go ngeNkosi uShaka. UKunene (1962: 109) uthi iNkosi uShaka yayiyinkosi eyayinombono wokuhlanganisa izizwe zonke. Lokhu iNkosi uShaka yayikwenza ngokuqeqesha amabutho ngendlela ethile nokuthi bonke abantu balingane. UKunene uqhuba athi kungenxa yokuthi iNkosi uShaka yayikholelwa ebuzweni baMa-Afrika okwayenza yalwa lezi zimpi ezingaka. Wayengenandaba kuphela nokunqoba izizwe kepha wayenendaba nokuzihlanganisa ndawonye zibe umbuso owodwa ngaphansi kwakhe. Ukugcizelela ubunye inkosi uShaka yayixosha bonke abaholi abangawuthobeli umthetho wayo bese iqoka abash a abazohambisa ngokwemiyalelo yakhe. Wakha umbutho onamandla wesizwe samaZulu. UKunene uqhubeka athi iNkosi uShaka yayinombono wesizwe esiqotho, okulllele kulinganwe kuso. Yikho lokhu okwenza iNkosi uShaka ukuba izikhundla izinikeze labo abangamaqhawe empini. Wakukholllbisa ukuthi bonke abantu bayalingana ngokuthi uma kuyiwa empini naye aye futhi azibeke engozini ngokuhamba phambili. Bonke-ke ababengabaholi bamabutho kwakumele nabo bahambe phalllbili. UGolan (1994) uthi kusukela kuDhlolllo kuya kuKunene umlando weNkosi uShaka, ubuyena nezenzo zakhe washintsha kubantu abansundu baseNingizimu Afrika ukuba yinkosi enonya nombulali kepha waba yiqhawe elalilwela iNingizimu Afrika ebumbene. Wasuka ekubeni umholi wamaZulu waba yi-Black Nationalist. 32 "African Nationalism is not a mythical spirit with mythical origins. Nor was the creation of the new African people. A myth nor with roots in superstitious mysteries. It was the logical and deliberate crystallization of an hystorical tendency that had been going on among the Afi'ican people from the times of Shaka. Divest of its crudeness, the military intention was to create a great united African Empire extending as far as South and North as pos.sible. Shaka believed in a complete unification of the African people into one mighty nation which would stand II1dependent and on a footing of equality with every human race". (Golan, 1994:79) - 90- UMncube (2007:35) uthi ingcindezelo idalwa . ukuthi ubani obalulekile kunomunye noma omkhulu kunomunye ocindezelwayo lIyizwa ingcindezelo ngenxa yokllba engenasikhundla esikhulu noma engaballilekile kulowo mphakathi ngenxa yokuthi kllkhona abanamandla. UGoldberg (1978) uchaza ingcindezelo njengendlela eyenzeka noma eziveza ngayo. Uthi ingcindezelo yilapho omunye ephoqelekile ukllba enze okllfunwa omunye. 33 UHardiman noJackson (1992) bathi ingcindezelo imaye lana nokuphakama kwabanye beqembu elithile kanti okokuqala ineqembu eligqamile elinamandla okulawula nokubeka imigomo okufanele ilandelwe. Yilona leli qembu elikwazi ukllsho ukuthi yikuphi okuyikhona okwamukelekile, okuyiqiniso noma okullingile. UYoung (1990) uthi kllkhona uhlobo Iwengcindezelo olubizwa ngokuthi yi-Cultural Imperialism lapho konke okwenziwa yiqembu eliphezulu kwenziwa kube yikhona okulungile, okuphelele, okuyisibuko sanoma yi ni eyenziwa yilaba belinye iqembu eligqilazwayo. UPharr (1988: II) ugcizelela lolu hlobo Iwengcindezelo lapho ethi abeqembu eligqilazwayo bagcina bethathwa noma bebizwa ngokuthi bangabanye. Laba abanamandla bona babizwe ngokllvamile babe ngabalungile okufanele kubukelwe kubo. Ingcindezelo ibalulwe kulolu cwanlllgo ngoba umlalldo wobukhosi bakwaZulu waqale wabhalwa ngabamhlophe bebhala lokho okuvlllla bona ngenxa yokuthi babeyillgxenye yaleli qembu elalingabacindezeli. Abantll abangamaZulu babecindezelwe ngokuthi bangakwazi ukllzibhalela bona umlando wabo ngoba bengafundile. Yikho nje kwaba nomthelela wokuba umlando uhlanekezelwe. 3.7.2 INJULALULWAZI YE-ORALITY UCanonici (1996:2) uthi igama elithi Oral lisuselwa egameni lesiLathini u-os, oris elisho umlomo, ubllso kanye nokwenza komllntu wonke. Ukuxhllmana ngobuciko bomlomo kuqale kllbonakale ngamagama, okwesibili kubonakale ngobukholla balowo okhuilimayo, ukwenza kwakhe kanye nomzimba wakhe. Konke lokhu kwenziwa abantll kube kllsetshenziswa JJ Oppression is above anything else, a condition of being, a particular stance one is forced to assume with respect to oneself, the world and the exigencies of change. (Goldberg, 1978) - 9 1 - amazwi kanye nokwenza. Amazwi nokwenza kusllke kllkhombisa lIkllthi lokho okwenziwayo kwenziwa phambi kwabantll abathile. Umuntll lIyakhlllll ma noma enze okllthile lIkudluli sa lImbiko othile kllbantll. Lokhll kllkhomba ngokllsobala lIkllthi lIbllciko bomlomo blldinga abantll lIkuze kwenzeke ngendlela, njengoba nokukhulllnywayo klldinga ozokulalela. Ukwenza kllyinto yomphakathi okuwakhayo kllbllye kuwllqinise umphakathi. Uqhubeka athi lImbhalo wokllqala owawubhalwe ngesiZlIllI wavela ngonyaka we-1 842 encwadini yesiFrentshi lIbhalwe yimishinari yomSlIthu u-Arbollssset. Wawllsihloko sithi , Relation d 'un voyage d'exploration au nord-est de la colonie du Cap de Bonne-Esperance. U-Arbousset waveza imigqa engama-24 1 yezibongo zeN kosi uDingane., eyayiqoshwe umSuthu owayesehlale isikhathi impela phakathi kwamaZulll . Y imigqa engama-27 kuphela eyayibhalwe ngesiZlIllI kodwa ipelwa ngesiFrentshi kepha yonke eminye yay ibhalwe ngesiFrentshi . Ngesikhathi sokllshicilelwa kwa lo mbhalo okwakllnzima lIkllwllhumusha, amamishinari afika KwaZulu alungisa ubhalomagama olwalusetshenziswa ngesikhathi kwenziwa ubhalomagama kanye nemibhalo yaseziko leni. Ngonyaka we-1850 ukuba khona kolimi IwesiZulu kwaqala ukwaziwa ngaphandle kweN ingizimu A frika. Kwabe sekuqala ukuba khona izincwadi zohlelo kanye nezichazamazwi. Imiphakathi efundileyo isebenzisa lokho okubhaliwe ukugcina ulwazi. Imiphakathi edluli sa ulwazi ngomlomo yona lokho okugcinwe emqondweni yikona kodwa okuyibhange lapho kugcinwe khona ulwazi. U-Ong ( 1982) uthi lokho okllngeke ku sakhumbuleka kungokulahlekile. 34 Lokho kwenza umuntu ongafund ile ukuba asebenzise umqondo wakhe ekukhumbuleni izinto ngamandla ukuze akwazi ukukhumbula konke okusemqondweni wakhe njengoba kunjalo. Lokho osekubhalwe phansi okwakushiwo ngomlomo kushintsha into ephilile kuyenze eyomile noma ebandayo. Igama elith i 'oral residue' elahlanganiswa u-Ong ( 1982: 13) lisho lokho okudluli swa ngomlomo okusekhona ngisho nangesikhathi sekubhalwa. U-Ong uyaqhubeka ehlukanise phakathi komuntu okwazi ukukhuluma kanye nalowo muntu ofundileyo. Uthi sonke siyakwazi ukukhuluma ngezindlela ezahl ukene ngokwamazinga ange fani. Okunguwona 34 " What cannot be reca ll ed is wasted" (Ong, 1982) - 92 - mehluko okhona owokuthi abanye abantu banamandla amakhulu okukhumbula izinto kunabanye. UJousse (2000:333) uthi ukuze imibhalo ikhumbuleke kumele ibe mifishane. Ngokuhamba kwesikhathi igcina isimide bese ingabe isezwakala. Uqhubeka athi okwakushiwo ngomlomo uma sekubhaliwe kugcina sekungezwakali kahle ngoba incazelo yayitholakala kahle ngesikhathi kushiwo ngomlomo. U-Okpewho (1992:31) uthi akulula ukuchaza ukuthi ubani umbhali wezinto ezazishiwo ngomlomo ngoba zazidlula kulo muntu ziye komunye zibuye zidlule kulesi sizukulwane zlye kwesinye.35 Lokhu kuchaza ukuthi ulwazi kwakungolwabantu bonke. U-Ong (1982: 14) uthi lokho okwakushiwo ngomlomo kwakubaluleke kakhulu futhi kunamandla amakhulu okungasekho kepha namuhla njengoba izinto sezibhalwe phansi. Nakuba kunjalo kepha ngaphandle kokubhala ngeke kwenzeka lutho. Ngalokho-ke kusho ukuthi lokho okushiwo ngomlomo kumele kubhalwe phansi. Ukufunda nokubhala kubalulekile ukuthuthukisa isayensi hhayi yodwa kuphela kepha umlando, ifilosofi kanye nokuhumusha ulimi. Ukufunda kungasetshenziswa ukuvuselela ukukhumbula. UFinnegan (1970:82) uthi ukuqanjwa nokushiwo kwezinkondlo kwakungeyona into eyayingajwayelekile e-Afrika. Izinkondlo zazehlukanisiwe kwiprozi. Izimbongi yizona ezazihaya izibongo zamakhosi. Uqhubeka athi izimbongi yizona ezazinomsebenzi wokulondoloza umlando wesizwe kanye nolibo lokulandelana kwamakhosi. Kwezinye izizwe imbongi iba nesikhundla sayo nje yodwa lapho ihlala ihamba khona njalo nenkosi leyo eyibongelayo. 3.8 ISIPHETHO Kulesi sahluko kuvezwe izindlela ezisetshenzisiwe ngesikhathi kuqhutshwa ucwaningo Kuqale kwaphawulwa ngepharadaymu eqondayo okuyiyona esebenzile. Kube sekuphawulwa 35 Texts were handed down from from person to person and fi'om one generation to the next, the question of individual authorship was considered superfluous .. .. . Certain texts are deliberately made to abdicate the identity of their composers. (Okpewho, 1992:31) - 93 - ngendlela yokuqoqa ulwazi ebizwa ngokuthi yikhwal ithethivu lapho umcwaningi ephawule ngezingxoxo abe nazo nabacwaningwa. Kube sekubhekwa nendlela yokuqoqa ulwazi ebizwa ngokuthi uhlaziyo lokuqukethwe lapho kuhlaziywa yonke imibhalo esetshenzisiwe kulolu cwaningo. Kubhekwe nezinjulalulwazi ezisebenzile kulolu cwaningo. Kuqale kwabhekwa injulalulwazi ye-Post-Colonialism, ebithintana ngqo namanoveli om lando kanye neye-Orality yona ethintana ngqo nezibongo zamakhosi . Esahlukweni es ilandelayo kuzogxilwa kulokho okutholakele ngesikhathi kwenziwa lolu cwaningo. - 94 - ISAHLUKO SESINE UKUQHATHANISW A KW AMANOVELI ABHAL WE NGENKOSI USHAKA, UDINGANE, UMPANDE KANYE NOCETSHW A YO KANYE NEZIBONGO ZA WO 4.1 ISINGENISO Lesi sahluko sizokwethula lonke ulwazi oluqondene nokusetshenziswa kwezindlela okuxoxwe ngazo esahlukweni esedlule. Kuzoqhathaniswa amanoveli om lando abhalwe nguDhlomo ngeNkosi uShaka, uDingane, uMpande kanye neNkosi uCetshwayo. Lokhu kuzoqhathaniswa nezibongo zala makhosi njengoba ziqoqwe uNyembezi (1958 ). Ukuze ucwaningo lulandeleke kahle kuzoqale kuvezwe urn lando ngala makhosi akhethiwe, bese kubhekwa okufanayo emanovelini omlando wamakhosi kanye nezibongo zawo amakhosi. Kuzobe sekubhekwa okutholakala emanovelini kuphela kanye nalokho okutholakala ezibongweni kuphela. Kuzoqala ngokubheka umlando weNkosi uShaka. 4.2 UMLANDO WENKOSI USHAKA. 4.2.1 UKUZALWAKOMNTWANA USHAKA UZulu (2005:55-73) uthi uMntwana uShaka Sigidi uYlIlgane yokuqala ezalwa iSilo uSenzangakhona entombini uNandi , indodakazi yeNkosi uMbhengi wakwaMhlongo. ISiio uSenzangakhona samzala ebubhungwini baso, singakaganwa. Ngangokuthi ukukhulelwa kweNkosazana yaseLangeni uNandi kwaba udaba oluyimfihlo kakhulu ngoba ukumitha kwentombi ingaganile kuleso sikhathi kwakungelikhulu ihlazo leli ezweni. Kwafika izithunywa zaseLangeni zizobika ukuthi uMntwana uSenzangakhona ukhulelise iNkosazana yeNkosi uMbhengi. UMntwana uMudli waphika elandula ngokuthi uMntwana uSenzangakhona usemncane kakhulu ukuba sekungathiwa ukhulelisile. Wathi kusho ukuthi iNkosazana yeN kosi iphethwe ishaka. - 95 - Kwathi uma iNkosazana uNandi isithola ingane yomfana, abasElangeni babuye bathumela eNdlunkulu sebezobika ukuthi selikhona lela shaka labakwaZulu abeze bazolithatha. Yileso sikhathi-ke lapho uMntwana uMudli akwemukela khona ukuthi ngempela Ie ngane ngeyoMntwana uSenzangakhona. INd lunkulu uNandi yaba ngeyes ithathu ukugana iNgonyama uSenzangakhona. UM ntwana uShaka waqala ukwelusa amankonyane eneminyaka emihlanu. Kwathi eseneminyaka eyisithupha wayeselusa izimvu zeSilo. [Silo uSenzangakhona sas ibadonse ngendlebe abafana ukuba baqaphele izinja uma belusile zingabambi izimvu zaso. Kwathi nge li nye ilanga uMntwana uShaka wavuka ekuseni wakhipha izimvu zeSilo wayozelusa edlelweni . [zinja zakhe zamlandela njengasemihleni. Kwathi engazele[e IZIl1Ja zasukela inqama yeS ilo zayi bamba zayibulala. Kwathi lapho uMntwana uShaka ebika 10 monakalo ekhaya iNgonyama uSenzangakhona yathukuthela yagana unwabu. Kwathi lapho ifuna ukumshaya umfana, iNdlunkulu uNandi yavuka umbhejazana ingafuni ukuba iSilo simjezise. [Silo sathukuthela sabaxosha bobabili esigodlweni kwaNobamba. [Ndlunkulu uNandi yabuyela kubo eLangeni. 4.2.2 UKUKHULA KOMNTWANA USHAKA UMntwana uShaka wafika eLangeni welusa izinkomo zikaninalume wakhe iNkosi uMakhedama. Kwathi lapho uMntwana uShaka eseneminyaka eyishumi nantathu eluse izinkomo zeNkosi uMakhedama kwavuka indlondlo qede yashaya inkunzi yeN kosi yayi bulala. [Nkosi yabe iyithanda kakhulu Ie nkun zi yayo, kanti nakuMntwana uShaka yay iligugu elikhulu ngoba yay ilwa kakhulu izehlula zonke ezi nye izinkunzi ed lelweni lapho ayelusela khona. Wathukuthela kwathi akazibulale uMntwana uShaka uma ebona inkunzi yeN kosi iwa idindiliza phansi ifa. Washo wayiqonda indlondlo wabhekana nayo wayishaya wayibulala. Kuthe eseyobika eNkosini wayesephethe yona inyoka isifile. [Nkosi uMakhedama yashaqeka ibuka ubukhulu bendlondlo nesibindi soM ntwana uShaka kepha emncane kangako. [Nkosi yaqoqa umuzi wayo wonke yawukhombisa ubuqhawe boMntwana uShaka, yase imklomelisa ngembuzi. UMntwana uShaka waba isi lomo eNkos ini uMakhedama. Ukuthandwa kwakhe yiNkosi kwamenzela isigcwagcwa es ikhulu eLangeni. 8aqala - 96 - ukumbiza ngentungwana into yokuthukuswa. Laphaya ekwaluseni abafana babebumba izinkomo zabo zodaka, bese bezeqhatha izinkunzi zabo. Inkunzi yebumba yoMntwana uShaka yayizephula izimponjwana lezi ezabafana baseLangeni , bakhale bafike babikele onina emakhaya. URitter (1969: 17) uthi kwakuthi uma omalumekazi boMntwana uShaka sebephaka isinambathi sebhece noma isijingi sethanga, yena bamphakele esandlleni sishi sa sinjalo siphuma ebhodweni. Akhale avuke lIhlanya eshiswa isinambathi. Kwakuthi lapho esichitha bamshaye bethi "kanti nawe uyasha uyisiqhwaga nje, sibuthe usidle sinjalo". Kwakuthi uma bemeqhatha nabanye abafana abashaye abehlule noma sebemhlanganyela. Le nhlalo yaba lukhuni kakhulu kuNdlunkulu lINandi ebona isihluku esedluleleyo ababephethe ngaso ingane yakhe. URitter (1969: 17) lIyakllcacisa ukuthi iNkosi uShaka yakhula kabuhlungu ekhaya konina eLangeni beyihlukumeza. Waqoma lIkushiya kubo wayohlala ekhakonina kwaQwabe. Ngale nkathi iNdlllnkulll lINandi iSllka kubo isiyohlala kwaQwabe uMntwana uShaka wayeseneminyaka eyishumi nantathu. Nakhona inhlalo ayibanga mnandi , wayesedlllieia kwaMthethwa eNkosini lIDingiswayo kaJobe. INdlunkulu uNandi yabe iyisihlobo lapha kwaMthethwa. Enye yamadodakazi eNkosi uJobe yayigane iN kosi lIKhondlo kwaQwabe. Indodakazi yeNkosi lIJobe yafika kwaQwabe yazala inkosazana lIMfunda. UMfllnda yena wayeseyogana iNkosi lIMbhengi eLangeni kwaMhlongo wafike wazala iNkosazana uNandi. INdlunkulu uNandi yafikela emzini waseNhlambeni , kuMmbiya kaShangane kaJobe kwaMthethwa. UMmbiya wayithatha iNdlunkulu lINandi wayoyethula eNkosini uDingi swayo, yabiza induna lINgomane kaMqomboli waseMdletsheni okungllyena owayephethe isigodi lapho okwakwakhe khona umllzi kaShangane wasEnhlambeni. Yathi akube lIyena obheka Ie ngane yeNkosi lISenzangakhona nanxa ihlala kuMmbiya. INdlunkulu uNandi ayihlalanga isikhathi eside emzini kaMmbiya kepha iNkosi lIDingiswayo yathi ayinikezwe inxiwa lokwakha. Nebala indllna yamn ikeza endaweni yaseMancence ngasemfuleni iNselenyana. Phela iNkosi uDingiswayo yayigc izelele enduneni uNgomane ukuthi kayakhele iNdlovukazi uNandi umuzi ngokukhulu ukushesha. INkosi uDingiswayo - 97 - yawuqamba igama lomuzi weNdlovukazi yathi kllseGqogqa. Vase iyinikeza nezinkomo ukuze iklezele izingane zeNkosi ubisi. INdlunkulu lINandi kanye nendodana yayo lIMntwana uShaka bafika lapha kwaMthethwa Ilje banomhlambi wezabo izinkomo. INkosi uDingiswayo ibanikeza izillkomo njena yenza usiko lokllhlonipha isigaba sobukhosi abavela kubo. Elallda Ilgokllfika kweNkosi uShaka kwaMthethwa ubaba uBlIzetshelli Mdletshe wathi , uMntwana uShaka wafika kwaMthethwa eseneminyaka eyishumi Ilesithupha. Ngaleso sikhathi wayesekhombisa ngokusobala lIkllthi lIyiphisi loqobo kanti fllthi ellgahlllkalli nokwelusa imfllYo, eyithanda kakhllill. KlIthe eluse izillkomo Ilgaphansi kwentaba iZimpoloba, kwaqhamuka ingwe yabamba inkollyalla yayiblliala. UMlltwana uShaka wafllna ukuyephuca illgwe Ie nkonyana esiyibulele. [Ilgwe nayo ayizibekanga phansi yalahla inkonyalle leyo maqede yakhwela yadilika kuye isho ukumbulala naye. [zillja zakhe zamelekelela waYIJuqa ngejozi lakhe yellaba. uDingiswayo. INkosi yamxoshisa Ilgesithole. Waseyithatha eyoyethula eNkosini Kwathi lapho esenemillyaka elishllmi nesishiyagalombili kwakhona ibhubesi elase liqede izinkomo zeN kosi lIDillgiswayo. Kwathi ngelinye ilanga eillsile laqhamuka lafike labamba inkabi yeN kosi layibulala. Walithathelela Ilgejozi lakhe waligwaza walibulala, wase elisa eNkosini. Lokhll kuhlabana kwakhe kwabllye kwamenzela ugazi olukhulu eNkosilli uDingiswayo kanye nasesizwelli sakwaMthethwa. INkosi yabuye yamxoshisa ngezithole ezinhlanu. Kwathi lapho uMntwana uShaka esenemillyaka ellgamashumi amabili nanye wabllye wellza esillye isigameko esikhombisa ubuqhawe. Kwakukhona iqhawe leNkosi uDingiswayo eligama lalo kwakullguLembe kaLugaju wakwaMhlongo. ULembe lona wahlabana ezimpini zeNkosi lIDingiswayo waze waphambana ikhallda wahlallya. INkosi uDillgiswayo yakhipha impi yayo iyohlasela ifuna izillkomo iholwa nguLembe ellgakahlanyi. Amabutho ayo afika ayilwa ngenkulu impumelelo leyo mpi , abllya Ilomhlambi wezinkol11o. Kwathi lapho amabutho efika nazo ezwelli lakwaMthethwa lILembe wazithatha zonke wathi ngezakhe. - 98 - Wazibeka ehlathini wayesakha iqhugwana lakhe wahlala khona wazelusa ebheke abathi bayazilanda. INkosi uDingiswayo kwathi uma ithola lowo mbiko yathukuthela kakhulu yase ithumela amabutho ayo yathi awazilande afike ambambe noLembe abuye naye kuyo. Kwathi lapho uLembe ewabona eseza lena kude waphuma wagiya waqephuza wawaqonda ngqo ephethe incula yakhe. Amabutho abaleka azephula azishiya ezibhekile izinkomo zeNkosi . INkosi uDingiswayo yakhathazeka kakhulu ingasazi ukuthi konje uLembe izomjezisa kanjani kulokhu kwenza kwakhe. UMntwana uShaka waxoxela induna uNgomane wathi yena angazilanda lezo nkomo zeNkosi uDingiswayo. Induna yaluthatha lolu daba olushiwo nguMntwana uShaka yayolwethula enkosini. INkosi yathi uNgomane akeze naye uMntwana uShaka azoyichazela ukuthi uzokwenza kanjani, lokhu uLembe esebaqedile abantu bayo. UMntwana uShaka kwathi uma eseyichazele iNkosi yase imnika amabutho yathi akahambe nawo ukuze amelekelele uma uhlanya selubhekene naye. Kwathi lapho amabutho esesondela ehlathini uLembe waphuma wenza njengasemihleni. Amabutho abaleka amshiya uMntwana uShaka naye wagcina ewalandela ngejubane. Wabuya nawo futhi ecabanga ukuthi manje asezoba naso isibindi. Kwaba ukuqhamuka kukaLembe amabutho emba ambulula, wasala yedwa futhi. UMntwana uShaka waqoma ukufa kunokubalekela uhlanya. K wathi lapho esebhekene naye uLembe ubuso nobuso wamuthi sika maqede, Iwavika Iwagoqana uhlanya Iwansondo Iwavala ngisho amehlo alo. Waseluthwala ngejozi umfo kaSenzangakhona qede wahlaba umthokozo wathi: "Ngadla mina Shaka kashayeki UNodumehlezi kaMenzi ILemb'eleqamanye AmaLembe ngokukhalipha." Kwathi amabutho ayesebaleke amshiya abuya akhamisa imilomo emangele ukuthi lesi sibindi esingaka 10 mfana usithathaphi. UMntwana uShaka wawayala amabutho ukuba aqoqe zonke izinkol11o zeNkosi abuyele nazo Oyengweni . Ngalelo langa uMntwana uShaka wemukelwa - 99 - ngodumo olwesabekayo 0 Yengweni. INkosi uDin giswayo yamxoshisa ngezithole eziyishumi. Ngale nkathi uMntwana uShaka wayesephenduke isilomo sezwe lonke lakwaMthethwa. Kuthe lapho uMntwana uShaka eseneminyaka engamashumi amabili nantathu kwashona induna yebutho egama layo uThayiza Mthethwa. UThayiza lona wayephethe ibutho leZichwe. INkosi uDingiswayo yase ijuba uMntwana uShaka ukuba aphathe lela butho leZichwe. Ibutho leZichwe laba namandla amakhulu ngesikhathi se liphethwe uMntwana uShaka. Impi yeNkosi uDingiswayo yay ibasaphume ukuyohlasela iholwa ngumntwana uShaka ifike inqobe. UMntwana uShaka wayeluleka iN kosi uDingiswayo ukuba uma isisehlulile isitha sayo kuhle isibulale kube kanye. INkosi yasiphikisa leso seluleko sakhe yathi uma yenza njalo isiyokulwa nobani kusasa. Kwathi uma uMntwana uShaka eseneminyaka engamashumi amabili nesishiyagalolunye iNkosi uDingiswayo yathumela uNgomane kaMqomboli Mdletshe kanye noSiwangu kaMbikwane kaKhayi Mthethwa eSilweni uSenzangakhona. Yathi abayobikela iSilo uSenzangakho ukuthi uMntwana uShaka uhlezi kuyo ngakho ifuna incazelo yalokho. (Silo uSenzangakhona sasuka kwaNobamba siyobonana neNkosi uDingiswayo ngodaba 10Mntwana uShaka. Sasiphelekeze lwa yi bandla lamadoda ayezosilalelisa lolu daba. Kulawo madoda kwakukhona aBantwana bobukhosi bukaZulu uMntwana uMfolozi kaJama, uMntwana uSojiyisa kalama, uMntwana uMenziwa kaXhoko, uNhlaka Mdlalose kanye nezinduna uSompi si wakwaNtuli , uMahole wakwaKhoza, kanye noTholudaba wakwaNdlovu owayeyimbongi yeSi lo uSenzangakhona. Kwakukhona noMndlunkulu weSilo uSenzangakhona, uMkabi okaSodubo, uLangazana okaGubeshe, uNcaka okaMncinci, uMagula okaNtshongolo, kanye neNjinjikazi uBhibhi okaSompisi. Bafika balibona iWundlu leSilo lilihle lesabeka. Lalikhulile liwushiyile umhlabathi lingangaso iSilo uSenzangakhona. Ngale nkathi ubude balo babulinganiselwa kumafidi ayisithupha namagxathu amathathu (okulinganiselwa kumamitha amabili). IWundlu leli leSilo ukhalo Iwalo Iwalwendlalekile lumi kahle kakhulu kubonakala ukuthi uMntwana weNgonyama uqobo. UMntwana uShaka wayensundu ngebala engemnyama njengoba - 100- abanye bembeka kanjalo. Wayakhiwe eyisid lakela, enesithunzi sobukhosi kanti futhi enenhliziyo encane kakhulu. Ukuba nenhliziyo encane kwakhe kuyacaca ukuthi kwakwenziwa indlela akhuliswa ngayo yoku hlumezeka nokungalutholi uthando kwababeseduze naye. Yonke into ayithintayo wayeyenza ngamandla amakhulu . Kwakuthi uma kubanjwa izinkomo esibayeni zelashwa, uMntwana uShaka ayigxavule ngesandla esisodwa ayiphakamise umlenze ayi hlole amakhizane ngaphansi ezinkwapheni engasizwa muntu. ISiio uShaka sasi nesithun zi ngangokuthi ngisho abakwabo babe saba ukusiphendula uma sikhuluma. Induna uNgomane nguyena kuphela owayesiphendula uma sesithukuthele. Omunye esasimhlonipha kakhulu yiNkosi uNqetho wakwaQwabe okuthiwa yena wayekwazi ngisho ukutshaka amathe phambi kwaso singasho lutho. Nguyena owayesina emi eduze kwaso uma sigubha umkhosi wokweshwama. Kwathi lapho iSilo uSenzangakhona sesibuya ohambeni Iwaso IwakwaMthethwa sad unguzela sakhothama ngonyaka we-1816. Kuliqiniso esilaziyo ukuthi iNgonyama uShaka iyona eyalwa yah langa nisa izizwe zonke ezabe zikhona eN ingizimu yezwekazi i-Afri ka. Nanxa siqinisa kanjalo kepha futhi kuliqiniso elingephikwe ukuthi ingxenye yomsebenzi omkhu lu weS ilo uShaka wabe sewenziwe yiNkosi uDingiswayo kaJobe wakwaMthethwa. fNkosi uDingiswayo yabe seyinqobe izizwe zamakhosi angaphezulu kwamashumi amathathu kuleli zwe lingakabizwa ngokuthi ngelaKwaZulu. Khona manjalo futhi ukuthi neNkosi uZwide kaLanga wakwaNdwand we nayo uqobo Iwayo yaba neqhaza elikhulu ekwakhi weni kwesizwe les i sikaZulu . Ukunqotshwa kwezizwe eziningi yi lawa makhosi amabi li kwenza ukuba iSilo uShaka sihlanganise kalula ngaphansi kwaso imibuso eyabe seyakhiwe. Amakhosi okuqiniswa ngokuthi anqotshwa yiNkosi uDingiswayo yil ana alandelayo: INkos i uJama kaMnisi wesizwe sabaThembu owayebusela emzini wakhe waseN hlangwini , iNkos i uKhondlo wesizwe sakwaQwabe eMthalldeni , iNkosi uMadlokovu kaMlaba eMangadini , INkosi uXabhashe kaDonda Xulu owayebusela emzini wakhe waseNkweleni endaweni yaseLumbi , iNkosi uMakhedama kaMbhengi wasElangen i kwaMhlongo, iNkosi uPhungashe Buthelezi , Ekushumayeleni , iNkosi uKhayi kaShandu endaweni yaseZihlalo, iN kosi - 101 - uNyanya kaSogidi Dlamini endaweni yakwaMachanca, iNkosi uDonda weslzwe sakwaKhumalo emaNtungweni , iNkosi uZikode wesizwe sakwaMbonambi , iNkosi uNqoboka kaLanga kwaSokhulu , iNkosi uKhushwayo kaGwabini wesizwe sakwaDube. iNkosi uSibhaca wasemaGengeni , iN kosi uKhonjwayo wasemaZimeleni ezaPhowane, iNkosi uMlotshwa emaNcubeni endaweni yaseDukuduku, iNkosi uMaliba wasemaCambini, iNkosi uMandeku wakwaMsweli, iNkosi uKhondlo waseMatshalini , iNkosi uVezi wasemaHlutshini. iNkosi uMatiwane kaMansumpa emaNgwaneni , iNkosi uNgcobo oThukela, iNkosi lIMncube oThukela, iNkosi lIMchunu eyayakhe phezu koThukela kuze kuyobamba eMzinyathi, iNkosi uZwide kaLanga kwaNdwandwe, iNkosi uZwide nanxa yase yehlulwe kaningi iNkosi uDingiswayo, kepha yabuye yaba namaqhinga ngokusizwa unina iNdlovukazi uNtombazi indlamadoda. Kwenziwa uzungu yamenyelwa ejadwini iNkosi uDingiswayo, lapho uZwide afike wayibulalela khona. Nesizwe seNgonyama lISenzangakhona ezala sona iSilo uShaka sasiyingxenye yalezo zizwe ezazinqotshwe yiNkosi uDingiswayo. 4.2.3 INKOSI USHAKA ITHA THA UBUKHOSI BAKW AZULU INgonyama uShaka kuthe uma ithatha isihlalo sobukhosi yasiphaka impi yayohlasela iNkosi uPhungashe kaQwangubane wakwaButhelezi. Imhlasela nje ngoba iphindiselela lIyise iSilo uSenzangakhona. INkosi lIPhllngashe kwakllthi ima ifuna izinkomo ihlasele iSilo lISenzangakhona, kllthi uma isimehllllike bese imthllmba ihambe naye njengesiboshwa eSlylmpango yayo. INdlllnklllll yakwaZlIlu yayisllka ngaso leso sikhathi iyobonisana neNkosi lIPhllngashe icele lIkllba adedele iSilo uSenzangakhona. INkosi lIPhllngashe yayithi abamkhiphe ngezinkomo lezo ezifunwa yiyo. INdlunkulu izikhiphe zonke lezo zinkomo ezifunwa iNkosi uPhungashe. INkosi uPhungashe bese iyasidedela iSilo uSenzangakhona bahambe naso. Kwathi lapho iSilo uShaka siphaka impi yaso isiyolwa neNkosi lIPhllngashe kwaba ngelikhulll ihlaya kwabakwaBlIthelezi. Babemangaliswa ukllthi iSilo lIShaka sasisesincane kakhulu ukuba sasingaze sicabange ukuthi singalwa neNkosi lIPhllngashe. ISiio uShaka salwa impi enkulll - 102 - enobuhlakani neyaba ngeyomlando kuze kube namuhla. Samehlula uPhungashe kwaze kwakhala iNkosi uZwide kaLanga. Sazidla zonke izinkomo zakhe. Kwathi ngemuva kwaleyo mpl sasesiphikelela ekhaya konina kwaMhlongo sesiyoziphindiselela kubo ekuhlukunyezweni ababekwenza kuso siseyingane. Safika nakhona sababulala bonke esasibaqondile sashiya iNkosi uMakhedama. Sase sihlasela abasemaQungebeni kanye nabakwaSibiya sabanqoba. Lezi zizwe ezimbili zazakhelene nezwe likaZulu. Sasuka lapho sayohlasela abakwaZwane impi iholwa yinduna uNhlaka wakwaMdlalose sabehlula nabo. Kwathi kusenjalo sase sibhekana neNkosi uMatiwane kaMansumpa wesizwe saseMangwaneni. Naye samehlula kuhle kwebhubesi lishwabadela ithole lenyathi. Sasinqoba la makhosi qede sithathe amabutho siwafake ngaphansi kwawaso. Impi enkulu kunazo zonke eyaliwa iSilo uShaka kwaba ngekaZwide kaLanga. Sabhekana naye okokuqala empini yakwaGqokli phezu kweMfolozi emhlophe. Kuthe eyesibili yabambana Elangwe phezu komfula uMhlathuze. Impi yeSilo uShaka yawagoqa amaNdwandwe kuhle komuntu esonga icansi. Kwaba ukwehlulwa kwakhe ub,yide okokugcina. INgonyama uShaka yadidiyela zonke lezi zizwe ngaphansi kombuso wayo, izakhela phezu kwesisekelo esisodwa esiyisizwe sikaZulu. INgonyama uShaka yayenza 10 msebenzi omkhulu kangaka ibambisene neZikhulu eziningi zezwe layo. Izikhulu ezazigqame kakhulu ekwakhiweni Iwalo mbuso kaZulu nguNdunankulu wezwe uNgomane kaMqomboli waseMdletsheni kanye noNdunankulu wempi uMdlaka kaNcidi waseMgazini. UNdunankulu uMdlaka wayesebenza ebambisene nezikhulu ezinye ukulwa izimpi eziningi zeNgonyama uShaka. Ezinye zazo kwakunguMgobhozi ovelentabeni umfo wakwaMsani. Kukhona uNqoboka wakwaSokhulu ababekhule naye kwaMthethwa. UNgomane nguyena owayenguNdunankulu wezwe lakwaZulu. - 103 - INgonyama uShaka ithatha isihlalo sobukhosi sikaZu lu nJe kade iyingxenye yokwakhisa iNkosi uDingiswayo umbuso wabaThethwa. Onke la makhosi anqotshwa iNkosi uDingiswayo iLembe lingelinye lamaqhawe ayehlabana ngamandla amakhulu kulezo zimpi. Kwathi iNkosi uDingiswayo isithi isilinqobile lonke izwe, kanti ayibuzanga elangeni. INkosi uZwide kaLanga wayelala engalele eninga ngamaqhinga angawenza okunqoba iNkosi uDingiswayo okuyiyona yodwa eyayisimehlule kaningi. INkosi uLanga kaXaba wakwaNdwandwe Iyona eyayisisebenze kakhulu ukwakha umbuso omkhulu weslzwe sakwaNdwandwe. Yayiganwe yiNdlovukazi uNtombazi , intombi yakwaNd langamandla kwaKhethiphela endaweni yaseDumbe. INdlovukazi uNtombazi okaNdlangamandla kwakuyinkosikazi eyayishisekela ukwandisa umbuso wobukhosi besizwe samaNdwandwe. Waba nesandla ukusiza umyeni wakhe kanjalo nenduna yakhe wayisiza ngamandla amakhulu ekunqobeni izitha zayo. Amandla eNkosi uZwide kaLanga akhula adlondlobala alisibekela lonke elalisenyakatho yomfula iMfolozi Emnyama laze layobamba olwandle. Umngcele wombuso wayo wawusuka phansi endaweni yaseMfekayi wenyuke ngomfula iHluhluwe uyonqamula phezulu kwaHlabisa uze uyongena emfuleni iMfolozi Em nyama. Wenyuke njalo ngayo bese ungena emfuleni iSikhwebezi uthathe iNgome uze uyoshaya OPhongolo, wehle njalo uyobamba izintaba zoBombo uphikelele phansi olwandle. INkosi uZwide yayisiwehlule onke amakhosi ayekade ebusa kule ndawo. INkosi uZwide noma yayisinempi enkulu kepha yayisebenzisa kakhulu amaqhinga nengqondo ekunqobeni kwayo izitha zayo. Yanqoba yonke imibuso emikhulu eyabe iseduze kwezwe layo. Yanqoba iNkosi uPhakathi wesizwe sasemaNcwangeni endaweni yaseMfekayi. Yehlula iNkosi uMbusi kaMbozana wesizwe saseMangwaneni . Yehlula iNkosi uMatiwana kaMansumpa eMangwaneni. Yanqoba iNkosi uMlotha emaNtshalini. INdlovukazi uNtombazi yathi ifuna amakhanda ala makhosi izohlobisa ngawo esigodlweni sayo - 104- kwaNdwandwe. Nebala iNkosi uZwide yayiwathatha amakhanda ala makhosi iyowanikeza unina iNdlovukazi uNtombazi njengesicelo sayo. INdlovukazi uNtombazi kwakuthi uma isilitholile ikhanda leNkosi elifunayo bese itshela iNkosi uZwide ukuthi ilibona liyibuka njalo sengathi linesizungu. Kwathi kuwona lowo mnyama iNdlovukazi uNtombazi yasithi akulandwe ikhanda leNkosi uMalusi kaMkhatshwa Nxumalo lizohlala namanye amakhanda amakhosi amakhulu. Nebala yabulawa iNkosi uMalusi lathathwa ikhanda layo lazobekwa kwaNtombazi. INkosi uMalusi yaYlganwe ngudadewabo weNkosi uDingiswayo ogama lakhe kwakunguNomathuli. Kwathi kusenjalo iNdlovukazi uNtombazi yabopha uzungu lokuba kulandwe ikhanda leNkosi uDingiswayo. Lolu zungu Iwabopheka kalula ngoba iNkosi uDingiswayo yayiqonywe uNtombazana owayengudadewabo weNkosi uZwide. Kwathi iNkosi uDingiswayo ingalindele kwafika izithunywa zivela kwaNxumalo zilethe umbiko wokuthi iNkosi uMalusi ibulewe yiNkosi uZwide. Yathukuthela yasiphaka impi iyibhekisa eNkosini uZwide kwaNdwandwe. Yathumela naseSilweni uShaka kwaZulu ukuba naso siphume nempi yaso yathi sebeyohlangana ngendlela ebheke kwaNdwandwe. Kwathi ukuba izinhloli zeNkosi uZwide zikuzwe ukuthi impi yakwaMthethwa iyahloma izophindisela ukubulawa kweNkosi uMalusi , zawuhlaba zawulawula lowo mbiko esizweni sakwaNdwandwe. INkosi uZwide yayinolwazi oluphelele lokuthi iNkosi uDingiswayo isiyehlule kaningi kepha ingayibulali. Ngakho yaba novalo olukhulu lokuthi namuhla ubukhosi bayo sebungahle bushabalale. INdlovukazi uNtombazi yavela neqhinga kuwona lowo mnyama yalendlala ngaphambi kwendodana yayo iNkosi uZwide. Leli qhinga lemukelwa iNkosi uZwide kanye nezinduna zayo. Kwathunyelwa kwaMthethwa iNkosazana yesizwe samaNdwandwe uNtombazana ukuyomema iNkosi uDingiswayo ukuba ize emcimbini omkhulu wejadu lezintombi zakwaNdwandwe. Kuthe impi yeNkosi uDingiswayo isesendleleni , yahlangana nodwendwe Iwamakhosazana amahle obukhosi bakwaNdwandwe ayeholwa yiNkosazana uNtombazana. Amakhosazana afika atshela iNkosi uDingiswayo ukuthi azoyimema ukuba ihambele ijadu elikhulu - 105 - lezintombi zobukhosi besizwe sakwaNdwandwe. rNkosi uDingiswayo yaba nokudideka okukhulu lapho isibona isizomenywa yisithandwa sayo okuyiNkosazana yobukhosi bakwaNdwandwe uNtombazana. Yayimisa impi yayo khona lapho endleleni yona yalibala ukuxoxisana namakhosazana akwaNdwandwe. Inkosazana yakwaNdwandwe uNtombazana yayihunga iN kosi uDingiswayo Iya iqhela kancane nayo emabuthweni ayo. INkosi uDingiswayo yayingumuntu woxolo ngakho noma yayisiphake impi kepha yayisazimisele ukuxoxisana ngokubalamula ngokuthula abakwaNxumalo. Okwathi iNkosi uDingiswayo ingazelele yabona seyivukelwa yibutho likaZwide layibamba labaleka nayo. Impi yeNkosi uDingiswayo ayiqondanga ukuthi ngempela kwenzakalani uma iNkosi yabo bengasayiboni. UNtombazana wazi lonke uhlelo lozungu lokuthi ngalobo busuku kwakuzobulawa isoka lakhe. Kwathi kwesikabhadakazi bangena abeNgllni abamnyama qede bayibamba iN kosi lIDingiswayo bayinquma ikhanda. Balithatha ngaso leso sikhathi layokwethulwa kuNdlovukazi uNtombazi. Lesi sigameko sokublllawa kweNkosi uDingiswayo saba ukllnqoba okukhulu kweNkosi uZwide kanye nesizwe sakwaNdwandwe. Uyasllka lINtombazi lIsethi uyabona ukuthi amakhosi lana ayathanda ukuhlala ndawonye abhunge ngezindaba zokllphathwa kwezwe. Wasethi akulandwe ikhanda leNkosi uDonda emaNtungweni. Kwathi ngemuva kwalokho wathi abalande ikhanda leNkosi uMashobana uyise kaMzilikazi. Konke lokhu uNtombazi ukwenza ngesandla somntanakhe iNkosi uZwide kaLanga. Impllmelelo yeNkosi uZwide yamnikeza lImdlandla wokuba awandise kakhulu lImbuso wakhe. Wasethllmela eNgonyameni uShaka ethi ayikhokhe isethembiso esasenziwe uyise iSilo uSenzangakhona. Kwathi ngenkathi iSilo lISenzangakhona sivllsa lImuzi omdala weSilo uMageba owawakhiwe endaweni yaseSihlungu sase sihlushwa yiNkosi lIPhungashe ethi 10 muzi wakhiwe endaweni yakhe. Lo muzi wawunikezwe uMntwana uFakazi kaMageba ngakho iSilo uSenzangakhona sasivusa inxiwa likaKhokho waso. - 106- Kwathi lapho iSilo uSenzangakhona sibona lokhu kuhlukunyenzwa kwaso yiNkosi uPhungashe sabe sesicela usizo lokuvikelwa kulolu laka yiNkosi uZwide kaLanga. ISiio uSenzangakhona sayethembisa iNkosi uZwide lIkllthi siyoyiganisela amakhosazana amabili amahle kakhulu obllkhosi bukaZulu uma siyilekelele olakeni IweNkosi uPhungashe. Kuthe iSilo uSenzangakhona singakasifezi leso sethembiso sa so neNkosi uZwide sakhothama. rNkosi uZwide ngale nkathi ithllmela eSilweni uShaka yayisinamandla amakhllill futhi isingumbusi wezwe lonke elalisenyakatho nomfliia uThukela. INkosi uZwide yayisithi isikweletu ngokosiko Iwesintu sikhokhwa yinkosana, ngakho iSilo uShaka asilethe lawo makhosazana esawethenjiswa yiSilo uSenzangakhona sisaphila. INkosi uZwide yabona ukuthi isilitholile isu lokuholela iSilo lIShaka ogibeni lokllthola ikhanda laso. Kwathi lapho izithllnywa zeNkosi lIZwide zifika nalawo mazwi eSilweni uShaka sathukuthela sathelwa ngamanzi lokhu vele sasisayibambele igqubll iNkosi uZwide lokuthi yayibulele iNkosi uDingiswayo. Phela iSilo uShaka sasiyibiza iNkosi uDingiswayo ngokuthi inguyise ngoba iyona eyasikhulisayo. ISiio uShaka saphendula izithunywa zeNkosi uZwide sathi; "Ngeke mina nginikele ngamakhosazana obllkhosi bukaZulu kulolo lugagada oludala oselwaqeda amaKhosi omhlaba. Uma ewafuna amakhosazana aseNdlunkulu akeze azowathatha yena uzokuthola akufunayo". ISiio uShaka sasho lawo mazwi emveni kokuba sesehlule iNkosi uPhungashe owayehlupha uyise. Samxosha uPhungashe samweza iMfolozi emnyama wayongenisa ezweni likaZwide esephaphatheka waze wafike wakhonza khona. INkosi uZwide yabuza ukuthi "ngempela leyo Nkosi engaxosha iNkosi enkulu njengawe Phungashe ezweni layo ibaleke ilishiye, ngempela ingakanani?" INkosi uPhungashe yaphendula yathi; "Ngumfana nje, kepha impi yakhe ilwa njengomlilo wequbula engingakaze ngiwubone empilweni yami iholwa nguye mathllpha." INkosi lIZwide yathukuthela yayiphaka impi yayo ithi izochoba intwala nje kuleli gamanxandukwana likaSenzangakhona. Impi yeLembe yenza izimanga ezazingabhekiwe umhlaba ngokwehlula iNkosi uZwide kaLanga. - 107 - Ukunqotshwa kweNkosi uZwide kwanikeza iSilo uShaka ithuba lokuba sakhe uhlobo lombllso esasinephupho elithile ngawo. Sazihlanganisa zonke izizwe ezazehllliwe yiNkosi uDingiswayo kanye nalezo ezazahlulwe i kosi lIZwide. lSilo lIShaka sayiphaka impi yaso saze saphumela ngaphandle kwemingcele yezwe laso. Ngale nkathi sikulo mkhankaso wokllbumba umbuso kaZlIllI sawanqoba amakhosi ezizwe ezahlukeneyo saze sayokuma ngomfula iZambezi enhla, kwathi ezansi sayokuma ngomfula uMzimvubu. Sahlanganisa izizwe zabeNguni kanye nezabeSlIthll sakha ngazo lImbllsokazi omkhulu kaZulu. Ngaphezu komsebenzi omkhllill kangaka owenziwa iSilo uShaka kepha sibonakala singeyena umuntu owayefllna lIkuzakhela lIdllmo Iwaso. Sasisemaillngelweni amakhulll okllba izizwe lezi esasesizinqobile sizibize ngokllthi zingamaShaka kepha asikwenzanga lokho, sedlllia sazethllia koyinsika yenhlabathi nabantu iNgonyama lIZlIllI kaMalandela. Umkhonto esanqoba ngawo lezi zlzwe sasiwakhelwe yiNkosi lIMabhodla weslzwe sakwaMbonambi, endaweni yaseNhlabane namllhla eyaziwa ngokuthi kllseRichard's Bay. (Silo uShaka yisona esaba nohlelo lokllthi sifuna 10 mkhonto waso wenziwe ume kanjani ukudla kwawo kanye nothi Iwawo. AbakwaMbonambi bathi iN kosi lIMabhodla yaphuma namadoda bayohlala entabeni yemiHlwathi ephezll kolwandle, bazila lIkuya ezindlini zabo. Benza illlihiatshelo yezinkolllo ezimnyama khona lapho entabeni, becela ukuba abaphansi baveze insimbi yokwenza Iowa mkhonto weSilo. Kwathi ngellluva kwezinsuku ezithile bavllka ekllseni bayithola insilllbi incibilike yoma ngaphezu kwesihlabathi. (Nkosi uMabodla yayiwatshelile amablltho ngenkathi iphllma nawo ekhaya layo ukuthi insimbi yalowo mkhonto yayingezukulllbiwa phansi kepha yayizolethwa iziNyandezulu zobukhosi bllkaZulu ezingamathongo eSilo lIShaka. - 108 - rNkosi uMabhodla yayithatha insimbi leyo yay ithaka nemilingo yayo yase ikhanda umkhonto owawufunwa yiSilo uShaka. Isizwe lesi sakwaMbonambi saziswa kakhulu ngokuthi asikaze silichithe igazi ngokulwa izimpi zem ibango yokubllswa kwezwe. Ngakho kunenkolelo yokuthi iSi lo uShaka sembulelwa satshelwa ngabaphansi ukuthi asilande umkhonto waso eN kosini uMabhodla. Kuzokhumbuleka ukuthi ngenkathi iNgonyama uSenzangakhona ivakashele iNkosi uDingiswayo kwaMthethwa, uMntwana uShaka wace\a ku yo umkhonto kepha yala nawo yathi ngokaSigujana yena izomenzela omunye. 4.2.4 OKW AKUSHIWO NGABASENDLUNKULU NGESILO USHAKA Kunokushaqisayo okushiwo ngababhali ngeSi lo uShaka lapho bethi iNdlovukazi emza layo uNandi , yabulawa yiso ngonya olwesabekayo. Lokhu kwavela khona eNdlunkulu lapho sebeyisentelela khona iN gonyama lI Shaka. Basebefuna ukuba bayiblliale abagcina bekufezile. Iqiniso yileli: INdlovukazi uNandi yagula kakhulu kangangokuthi kwaze kwathunyelwa isigijimi sayobikela iNgonyama uShaka eyayisekuzingeleni ngaleso sikhathi . Kwathi uma iN gonyama iwuthola Iowa mbiko yakumi sa ukuzingela yaphuthuma ekhaya ukuba iyobona iNdlovukazi . lNgonyama uShaka enqi neni yayo yay inomlungu uFynn okwathi ekufikeni kwayo emzini weNdlovukazi eMkhindini mhla ziyishumi enyangeni kaMfumfu ngonyaka we-1827 yathi uFynn akangene lapho kwakulele khona iNdlovukazi ayihlole. Nebala kwathi ekuphumeni kwakhe uFynn wayitshela iNgonyama ukuthi isilllo usifice sisibi kakhulu kangangokllthi akethembi lIkuthi lali yoshona il anga kulolo sllku isaphila. Kwathi uma iNgonyama izwa Iowa Illbiko kaFynn yathi amabutho ayeyisingathile awabuyele emadlangaleni awo. Nga le nkathi iNgonyama uShaka ya hlala isebuhlllngwini obllkhulu. Kwaphela isikhathi es ide ingakhulumi namuntu isosizini olwesabekayo. Yayininga icabanga ngale ntolllbi kaMbhengi eyayimkhulise kanzima yehla yenyuka naye yaqoma ukllhlupheka ukuze yona iNgonyama uShaka iphile. Namhlanje yayizomshi ya yedwa kulo mhlaba, engasenabani owayengamzwela njengoba kwakwenza yona iNdlovukazi uNandi. Ngale nkathi iNgonyama uShaka yayisingethwe yizikhulu zezwe layo kuphela . - 109- Kwathi kusenjalo kwavela izwi ngaphakathi lapho kwakulele khona iNdlovukazi lathi isikhotheme. Bathi lasukuma iLembe langena esigodlweni salo lalila. Latshela izikhulu zalo ukuthi onke amabutho awavunulele iNdlovukazi ngemvunulo yempi. Ngemva kwesikhashana lingenile endlini laphuma nalo selihlobe ngayo imvunulo yezempi. INgonyama uShaka yeza ngaphambi kwendlu lapho kwakulele khona isidumbu seNdlovukazi ikakwe yizikhulu zayo. Bafika bema ngaphambi kwendlu leyo isikhathi esilinganiselwa emizuzwini engamashumi amathathu, okuyingxenye yehora. Babemi begebise amakhanda abo phezu kwezihlangu zabo belila. Usizi Iwaludla umunyu, izinyembezi zazehla ziphophoza eNgonyameni uShaka. Kuthe kusenjalo yezwakala iNgonyama uShaka isiqhuma phezulu ngelikhulu izwi isikhala. Kwasuka esinamathambo isililo sekukhala wonke umuntu. Abantu bakwaZulu baqhamuka zonke izinkalo. Kwakhalwa ubusuku bonke. Baqala isililo beyizinkulungwane eziyishumi nesihlanu, kodwa kwathi kusa babebalelwa ezinkulungwaneni ezingamashumi ayisithupha. Abantu abaningi babekhala baze bawe baquleke, abanye bafe khona lapho. fNgonyama yahlaba izinkabi ezingamashumi amane ukunikela umphefumulo weNdlovukazi ezinyanyeni zesizwe. Kwathi ntambama iNgonyama uShaka nezikhulu zayo bema bazungeza indlu lapho kwakubekwe khona isidumbu seNdlovukazi. Amabutho ayehlabelela amahubo amakhulu empi ayephelekezela ngawo iNdlovukazi kaZulu. Izimbongi zona zazehla zenyuka zinikela umphefumulo weNdlovukazi eMakhosini oHlanga aleleyo. Kwaba khona abathatha amathuba sebezibulalela noma ngubani. Kuliqiniso ukuthi kwafa izinkulungwane zabantu kepha abaningi babengabulawa ngezwi elalivela eNgonyameni uShaka kepha base bebulalana bodwa, abanye beqedwa yindlala. Isizwe sonke salanyulelwa nguGala kaNodade Biyela owayeqhamuka eMpaphala okunguye owancenga iNgonyama wathi ayigingqe itshe. Wathi: "Akhothama aMakhosi oHlanga kule lizwe kodwa awahambanga nabantu bawo." Waxoshiswa ngezinkomo uGala, yiSilo uShaka sabuye samhlonipha ngokuthi akakhehle isicoco ngobuqhawe bakhe bokuzidela amathambo azoseluleka. - II 0 - AbaseNdlunkulu bathatha ithuba kuwona lowo mnyana bathi iNgonyama inenhliziyo embi isiqedile isizwe sikaPhunga noMageba. Bafaka umoya wenzondo owesabekayo kubantu bethi iNdlovukazi uNandi kayizifelanga kepha yayibulawe yiyona iNgonyama uShaka. La manga achelwa yibo aBantwana beSilo uMkabayi , uDingana kanye noMhlangana. Umoya wokwenyanya iNgonyama uShaka wacheleleka ngokushesha ezweni. Balwenza uzungu bayibulala iNgonyama kaZulu. ISiio uShaka kwathi uma sithatha isihlalo sobukhosi sangeniswa ebuthweni lamaWombe elibuye laziwe ngokuthi uMbelebele. Kwathi ngemuva kwehlambo leNdlovukazi uNandi iSilo uShaka sabutha ibutho leZinyosi. Kuthe kusenjalo layophaka impi yalo layikhomba emaMpondweni iyogeza imikhonto isuka ehlambeni leNdlovukazi. Ithe ifika ingakapholisi ngisho namaseko ivela emaMpondweni wayiphaka futhi umfo kaSenzangakhona wayikhomba kwaSoshangane. 4.2.5 UZUNGU LOKUBULALA ISILO USHAKA Amaxhwele ayisebenza ngezintelezi ezinkulu zempi eyichela, eyigoma, eylqllllsa ukuze ikwazi ukubhekana neyezitha. Kwathi uma sekuzwakala ukuthi impi isiyedlula ibheke kwaSoshangane aBantwana baluhlela baluphothula uzungu Iwabo. Impi iphuma nje ihamba nabafowabo beSilo uMntwana uDingana kanye noMntwana uMhlangana. Kanti selokhll kukhotheme iNdlovukazi uNandi lapha eNdlunkulu aBantwana beSilo babengasemnandi ngokubakhona kweSilo uShaka. Base benezinhlelo ezijulile zozungu lokuba basiglldluze kubekwe omunye ezinganeni zeSilo uSenzangakhona. Lolu gibe Iwaluphehlwa phambili yiNkosazana uMntwana uMkabayi kaJama ongllyisekazi waso iSilo uShaka kanye nabafowabo ababili uMntwana uMhlangana noMntwana uDingana nenceku uMbopha kaSithayi wendlu yaseGazini. Kwakuthi uma belubhunga lolu zungu Iwalungqunyuzwa ebusuku yibo bobane kuphela babengamdingi umuntu wesihlanu nongah le alungene seluphakathi lolu daba. Igama ababelwakhela phezu kwalo lolu gobe ngelokuthi iNdlovukazi uNandi yabulawa yiso iSilo lIShaka. Futhi nesizwe sikaMalandela usesiqedile ethi lIphelekezela ngaso iNdlovukazi. - III - Baphuma nempt nJe aBantwana oDingana noMhlangana, uMntwana uMkabayi uselishekelezile waliphothula ifindo logobe Iwakhe. ISi io uShaka sathi impi ayiphume ngendlela yaseBaqulusini ize iyonqamula eNkomazi iyongena kwelakwaSoshangane. ISiio sathi impi ingaphumi ngendlela enqamula izintaba zoBombo ngoba leyo ndlela inesifo sikamalaleveva esabulala uMntwana uNzibe ngenkathi iyohlasela oBhalule. Impi yaphumela esigodlweni sakwaDukuza, iholwa yiqhawe leSi lo elikhulu uNdunankulu wempi uMdlaka . kaNcidi waseMgazini. Kwathi uma isikwaCeza enhla nomfula iThaka yaphumula lapho yayisiyoze ivuke entathakusa ukuphuma kwekhwezi. UMntwana uMhlangana noMntwana uDingana bayihlubuka impi ebusuku bayongenisa emzin i kaSithayi Zulu wendlu yaseGazini . USithayi lona kwakunguyise kaMbopha inceku enku lu yeSi lo uShaka. Bangenisa lapha nje kuSithayi akulona iphutha, uhlelo lukaMbopha noMntwana uMkabayi. Kwathi lapho impi isiqhubeka ngakusasa kanti bona abasekho phakathi kwayo sebeyihlubukile babuyela emuva. Basuka lapha kubo kwaMbopha ebusuku sebebuyela emuva bephelekezelwa nguMntwana uNkunziyezindlovu waseGazini ngoba indlela babengezukuyazi ebusuku . Bahamba bashesha bephikelele esigodlweni kwaDukuza. Laphaya kwaDukuza iSilo uShaka sas ihlezi ngokukhululeka sazi ukuthi impi isekude ukubuya. Eduze kwesigodlo sakwaDukuza kwakunomuzi weSilo uShaka ogama lawo kwakukwaNyakamubi. Kwakuthi uma iSilo sihlezi esibayeni kwaDukuza sibuke kahle izinkomo zaso kwaNyakamubi. Sikhipha impi nje kunamanxusa aso esasiwathume emaMpondweni eyofuna izinsiba zendwa. Ngenkathi uMntwana uMhlangana noMntwana uDingana befika lapha kwaDukuza iNgonyama lIShaka yayikhllilima nalawa manxusa ayo ayevela kwelaMampondo. Kwathi uma bewela umfula iMbozamo base bethumela umfana bethi akayobabizela uMbopha, kepha angalingi atshele abanye ukuthi uthunywe yibo. Waphuma uMbopha wahalakashela esebheke kubo. ISi io uShaka kwakuthe ngayizolo si lele saphupha sifile inceku yaso uMbopha isikhonza enye iNkosi . Leli phupho leSilo lasihlupha kakhulu singazi ukuthi ngempela li sho ukuthini . [Silo uShaka saxoxela iphovela laso uPhampatha ngaleli phupho. UPhampatha wathi iSilo asimbulale uMbopha ngoba - 11 2 - usebonakala engasethembekile kuso. UMbopha wafika kubantwana wabatshela ukuthi iSilo sihlezi esibayeni kwaDukuza sibuka izinkomo zaso ngaphesheya kwaNyakamubi. Wabamisa idolo wathi akukho lutho olubonakala lungabaphazamisa kulolu zungu lwabo. Wasuka uMbopha wahamba phambili ebashiya ibanganyana, bona bamlandela eduze ngevundlayo indlela. 4.2.6 UKUKHOTHAMA KWESILO USHAKA Kwathi ngenkathi uMbopha esondela esibayeni lapho kwakuhlezi khona iNgonyama uShaka, wayibona ikhuluma ngolaka nabafana besiyendane ababebuya emaMpondweni. UMbopha wabuyela emuva walanda umkhonto wakhe ngoba wayengakangeni esibayeni. INgonyama uShaka yayikhuluma nabo abafana besiyendane ibabuze ukuthi kade belibelephi isikhathi eside kangaka. Kwathi lapho aBantwana oMhlangana noDingana beqhamuka ngemuva kweSilo, banele babona ukuthi sihlezi nabathile babaleka bazephula baze bayocasha lokhu babengakaveli kuso. Bacathama baze bayofika kuMbopha bafika bamtshela ukuthi kukhona abathile abahlezi neSilo esibayeni . UMbopha wasebaphendula wathi kubo abacashe othangweni oluseduze nesibaya, imikhonto yabo bayifihle ngaphansi kweziphuku zabo. UMbopha wangena esibayeni ephethe induku yakhe kanye nomkhonto. Wane Ie wabona ukuthi iSilo sikhul~ma nabo ngokubakhahla wangena washesha uMbopha esibayeni sengathi naye uzo kth Ithisa ngoba bedelela iNgonyama. iNgonyama. Kwathi uma esondela kubo wabakhahlame athi bayikhohliselani Washo lawn mazwi ~asondela kubo. ngokukhulu u~ushesha k hie I komuntu ozobagwaza ngengcula yakhe ayeYlphethe esandlenl. Abafana beslyendane ba ukuma babaleka baphuma belakanyana esangweni. ISiio uShaka sabindwa yisidw ngesenzo sikaMbopha esingejwayelekile. Sakhungatheka ukuthi ngempela yini lena eyayenziwa nguMbopha phambi kwaso. Kwathi lapho sithi siphendula amehlo sibhe a eceleni kwaso sabona abafowabo uMhlangana noMntwana uDingana beza kuso engathi bazosibingelela. - 113 - UMbopha wasiphisela ngengcula yakhe emh lane kuwona Iowa I nama. [Silo saphenduka sambheka sathi kuye: "Awu! Mbopha kaSithayi uyangigwaza. N Kwathi lapho singakawagwinyi lawo maZWI, wasondela uMntwana uMhlangana eqhamuka ngasemuva wafika wawufaka umkhol to waphelela ohlangothini Iwesinxele. Sasukuma nawo sathatha amanyathelo ambalwa i esangweni. Wasondela noMntwana uDingana owaye landela ezithendeni zomfowabo uMntwana uMhlangana wafika wawuphisela emhlane owakhe. Vema khon I pho iNgonyama. Kwathi lapho iphenduka ibheka ngemuva kwahlangana ameh lo ayo na a owabo beyigwaza yathi kubo: "Nani bafowethu niyangibulala! Ngenzeni kini? Konakelel i? iNibulala mina nje ngeke nilibuse liyobuswa zinkonjane zezulu zona ezindiza phezulu, nez k~ela ngodaka." Yasho la mazwi qede yadengezela, ngaleyo nkathi izingazi zasezibuya ngom lomo nangamakhala. Amanxeba lana abasebeyigwaze wona igazi lase liphophoza k 0 kuhle kwempophoma yamanzl. Kwathi lapho bezwa la mazwi aBantwana ayebhekiswe kubo y S',lo, aBantwana baphuma ngesamagundane belakanyana esangweni sebebaleka. komuntu oziphindiselayo, nowayes ilindele ukuthi uma a iSilo singawi asiqedele ngomkhonto. Yadiyazela iNgonyama izama ukungawi yaze y phansi ngamadolo yaphangalala kanjalo iNkonyane kaNdaba. Wasephuma uMbopha naye wayishiya kanjalo esibayeni . \ athi uma sebeyibulele iNgonyama uShaka, bashaywa uvalo bethuka kakhu lu , kwaba s ngathi emiqondweni yabo izovuka ibalandele ibabhuqe ngeklwa layo. Kwakusemini yanta bama izinkomo sezivuka ekuquleni ziklabela ukushona kwelanga. Umzimba weSi[o wasala udindilize kanjalo esibayeni lIbusuku olke. Kwathi ngakllsasa ekuseni babuya aBantwana oDingana noMhlangana kanye nen eku lIMbopha kaSithayi. [nhloso yabo kwakllyikuthi bazoqoqa amathambo eNgonyama ba aiah'e ngoba babengenaso isiqiniseko sokuthi izimpisi ziwudle zawllqeda yini umzimba wayo - 114 - Basondela kancane behamba bekhokhoba babuye bacashe ukuze bangabonwa muntu. Kwathi ukufika kwabo esibayeni balunguza entubeni. Baba nokumangala kanye nokwethuka okukhulu lapho bebona umzil11ba weNgonyama uShaka ulokhu ulele udindilizile ungadliwe ndawo. Baqalaza yonke indawo sebeveva uvalo becabanga ukuthi mhlawumbe kade ugadwe ngal11abutho ubusuku bonke. Bayaluza beshaqekile, bethuthul11ela ukwesaba abaze babona l11untu. Kwathi lapho bengena esibayeni babuzana bodwa ukuthi 10 mzimba weSilo bazowenze njani manje. UMntwana uMhlangana wathi abawuthathe bayowufaka emfuleni iMbozamo ukuze udliwe zingwenya. Inceku uMbopha yona yathi awuthathwe uyotshingwa ehlathini , udliwe izilwane zasendle. Ekusondeleni kwabo kuwo babuye baba nokushaqeka uma sebebona phansi el11qubeni izidladla zezimpisi lapho zazinyathela khona, zizungeze umzimba weSilo. Kwathi uma bewuphenduphendula bawufica ungadliwe ndawo. Nanxa base benokuvumelana ukuthi uyolahlwa kepha imiqondo yabo yavuleka ngaleyo nkathi ukuthi lona abal11buleleyo bekungeyena ul11untu nJe owejwayelekileyo. Kwabakhanyela ukuthi iSilo uShaka besiyiNyandezulu uqobo Iwayo. Ngawo Iowa mzuzwana uMntwana uDingana wembulelwa wabona umbono owammangalisa. Wabona iSilo uShaka siphila, sihlezi namakhosi onke oHlanga. Kwathi lapho esebone 10 mbono wabatshela ayenabo ukuthi umzimba weSilo akavumi yena ukuba uyolahlwa ngoba sekuyal11cacela ukuthi lona: " UbeyiWundlu laMakhosi oHlanga, ngakho akatshalwe ngokwenhlonipho yokubekwa kweZilo zikaZulu." Babulala inkabi el11nyama bathatha isikhul11ba sayo basonga umzimba wayo ngaso base besibopha ngomzungulu. Bawutshala el11godini wal11abele esibayeni kwaDukuza okuyilapho silele ngokuthula iSilo sikaNdaba. Sekuphawuliwe ngol11lando wenkosi uShaka, sekuzoqhathaniswa izibongo zenkosi uShaka nenoveli ethu uShaka. - 115 - 4.3 UKUQHA THANISA IZIBONGO ZENKOSI USHAKA NENOVELI ETHI "USHAKA" Sekuphawuliwe ngesakhiwo sayo yomibi li Ie mibhalo. Sekuzoqhathaniswa ukwethulwa komlando weNkosi uShaka ezibongweni kanye nasenovelini yom lando weNkosi uShaka. Kuzoqale kubhekwe okufanayo enovelini kanye nasezibongweni, bese kubhekwa okutholakala enovelini kuphela bese kugcinwa ngalokho okutholakala ezibongweni zeN kosi uShaka kuphela. 4.3.1 OKUFANAYO EZIBONGWENI KANYE NASENOVELINI • Ukuhlukumezeka kweNkosi uShaka Kunezigameko ezifanayo ezethulwe ezibongweni nasenovelini. Ukuhlukumezeka kweNkosi uShaka bengakwamukeli ukuthi izoba yinkosi bebhinqa. Njengalapho sizwa kuthiwa: Uteku Iwabafazi bakaNomgabi , Betekula behlezi emlovini. Beth ' uShaka kayikubusa, Kayikuba inkosi, Kanti yilapho ezakunethezeka. (Nyembezi , 1958:20) Njengoba kuvela ezibongweni nasenovel ini esah lukweni ses ibili kuyatholakala ngoba kwaNomgabi kwakungomllnye wemizi ye kosi uSenzangakhona. KlIshiwo kllBhibhi unina kaSigujana owayecabanga lIkllthi inkosi kuzoba indodana yakhe lISiglljana kanti kllzogcina kllbllse iNkosi lIShaka. Ukudllma kweNkosi lIShaka nakllba yayingakaziwa lIkllthi ikhona kwaZlIllI lINodllmehlezi kaMenzi. Lokhu kuyavela nakwinoveli esahlukweni sokllqala, lapho kllkhlllllnywa ngokllthi lIninakhlllll weNkosi uShaka lIMthaniya wanyonyobisa iNkosi uShaka ukllba izobonwa, - 116 - kwaduma ukuthi ufuye impaka ngoba phela iNkosi uShaka yayifihliwe. Nakho-ke sekuthiwa ayibhekwe Ie mpaka kanti uMudli usembalekisile sekubulawa umuzi waseBaqulusini ngoba kuthiwa iwona owaqamba la manga. Yikho nje kwathiwa uNodumehlezi kaMenzi ngoba lokho kubulawa komuzi waseBaqulusini kwamenza waduma esemncane. Ukuhlaselwa kwesizwe sakwaButhelezi esasibuswa yiNkosi uPhungashe sikuthola ezibongweni uma kuthiwa: UGasane kade lubagasela Lugasel' uPhungashe wakwaButhelezi. (Nyembezi , 1958:24) • Ukuhlaselwa kwesizwe sakwaButhelezi Ukuhlaselwa kwesizwe sakwaButhelezi kutholakala esahlukweni seslne. Sithola ukuthi uPhungashe wahlaselwa ngoba edelele iNkosi uShaka wayibiza ngomfokazana kaDingiswayo. • Ukuhlaselwa kweNkosi uZwide Ukuhlaselwa kweNkosi yakwaNdwandwe ulwide kutholakala ezibongweni uma kuthiwa: Izul ' elidume emva komuzi eKuqobekeni Laduma lazithath' izihlangu zamaPhela Wamud' uNomhlanjana ezalwa ngulwid ' emaPheleni Wamudl' uNqabeni ezalwa nguZwid ' emaPheleni Wamudl' uMpepha ezalwa nguZwid ' emaPheleni. njll. (Nyembezi , 1958:23) Enovelini konke lokhu kuhlaselwa kwesizwe sakwa dwandwe kutholakala esahlukweni sesikhombisa. Uma kulokhu kukhulunywa ngamaPhela, kushiwo ibutho lakwaNdwandwe. Ulwide wanqotshwa yin kosi uShaka. - 117 - • Ukulanyulwa kombango wakwa Nyuswa Ukulamula kweN kosi uShaka umbango wakwaNyuswa phakathi kwamadodana kaMapholoba uSihayo, noMgabi bebanga lIbukhosi . INkosi uShaka yasebenzisa lIbuhlakani ngokuthi isebenzise inja ekukhombeni inkosi , neba la inja yakhomba uSihayo. Lokhu kutholakala enovelini esahlukweni seshum i nanye. Ezibongweni zeNkosi uShaka kuvela lapho kuthi: Ubhiyoze kuNomangci phezu lll , Eyakllnqllmel' umbango wakwaNYllswa, Kwakllbangw' izinhlakllv' emanxiweni , Bethi nteke! nteke ! lindan' amaj uba.Nalapho kll thiwa: Okhangel' ezansi namadungela, Izinkomo zawoS ihayo zabllya, Kwaye kwalandela nezikaMafongosi , Ebezisengwa yindiki yakwaMavela. (Nyembezi, 1958:24) • Ukuhlaselwa kweNkosi yaseMakhuzeni INkosi uShaka iyohlasela uNomagaga iNkosi yaseMakhllzeni . Lesi sigameko sivela esahlukweni seshumi nambili enovelini lapho kuth iwa impi yeN kosi uShaka yathi ingasayiboni indlela yezwa ngeqhllde lakwaNomagaga likhala kanti seli vusa abasekhaya namabutho eN kosi uShaka abe asewllbona umuzi. UNomagaga wagcina enqotshi we nakllba axwayiswa yiqhllde. Ezibongweni sikuthola lapho iLembe libongwa kll thi wa: Odabule kuBhuzana phezulu , Wakhethelwa wudwendwe Iwamaza, Wadlllia kuMcombo zigoduka Wabuz' indlela kuDunjwa Kanti ngabezibuza kll Mbozane Owandulel' ukllya kll Nomagaga - 11 8 - Lafik' iqhude lamvimbela (Nyembezi , 1958:21) • Ukufa kukaPhakathwayo Ukufa kukaPhakathwayo, kukhona enovelini esahlukweni seshumi nesihlanu lapho kuthiwa impi kaPhakathwayo yehlulwa uZulu phezu koMhlathuze. Wafa uPhakathwayo wavele wasonteka intamo, ezibongweni kuthiwa: Lwagasel ' uSondaba woMthand ' ehlez'ebandla (Nyembezi , 1958:24) USondaba kushiwo uPhakathwayo kanti eMthandeni kwakuwumuzi kaPhakathwayo. • Ukubaleka kukaMzilikazi Ukubaleka kukaMzilikazi kaMashobane kutholakala esahlukweni samashumi amabili lapho sithola ukuthi wayekade ebalekela uZwide wayokhonza eNkosini uShaka. rNkosi uShaka yathuma uMzilikazi ukuba ayodla izinkomo zikaHlanini , uMsuthu. Kepha sithola uMzilikazi ezigodlela ezinye izinkomo kwathi noma iNkosi uShaka ithumela imbuza ngalokhu wadelela. Yabe isimhlasela-ke wabaleka waqonda enyakatho. Uma kukhulunywa ngoMzilikazi ezibongweni kuthiwa: Yaye yezwiwa ngamaNtungwa akwaSokhumalo. (Nyembezi , 1958:20) • Ukuqaqwa kwezisu zabakhulelwe Kungenkathi iNkosi uShaka ithi akuqaqwe IZISU zabantu besifazane abakhulelwe ukuze ibone ukuthi ingane ihlala kanjani esiswini sikanina. Enovelini kutholakala esahlukweni seshumi nesikhombisa. Ezibongweni sikuthola lapho kuthiwa: Ovuso ladl' umunt ' osesiswini , (Nyembezi , 1958:26) - 119- • Imizi yeNkosi uShaka lmizi yeNkosi uShaka sithola ivela enove li ni esahlukweni samashumu amabili nesihlanu kanti futhi nasezibongweni siyezwa ngomuzi wakhe wakwaBulawayo uma kuthiwa: UMaswezisela wakithi kwaBulawayo (Nyembezi, 1958:23) • Amabutho eNkosi uShaka Amabutho eN kosi uShaka abali we enovelini esahlukweni samashumi amabili nane kanti ezibongweni sizwa kukhulunywa ngoMbelebele uma kuthiwa: UDlungwane womBelebele,(Nyembezi, 1958: 19) • Ukubulawa kohlanya Esahlukweni sesibili senoveli sithola iNkosi uShaka ibulala uhlanya olwase luhluphile kwaMthethwa kodwa kungekho owayenesibind i sokul ihlasela. Ezibongweni kuthiwa: Uhlany' olusemehl wen' amadoda. (Nyembezi, 1958:25) • Ukuhlaselwa kwezizwe zamaMpondo Esahlukweni seshumi nantathu sithola iNkosi uShaka ihlase la izizwe zamaMpondo izehlula lapho kuthiwa khona ezibongweni : Inyath ' ejame ngomkhonto phezu koMzimvubu, AmaMpond ' aye saba noku yehlela, Nani boGambushe, Nani boFaku Ningamhlabi. (Nyembezi, 1958:40) - 120 - Imbongi kliNyembezi ( 1958:39) ithi namaMpondo lawahlasela iLembe. Yasllka ekhaya impi yakhe yaye yayomisa eS ihllithankllngli . • Ukubulawa kukaMudli Esahlllkweni ses ibili senoveli iNkosi lI Shaka ibli iaia lIMlIdli. UM lIdli lI yena owathi iNkosi lIShaka ayithllkllswe ngenkathi isencane. Uyena fllt hi lIMlIdli owathi iNkosi lIShaka ayinyenyiswe izobonwa lI gogo wayo lIMthaniya. Vena lIMlIdli owabllye wayibalekisa iNkosi lIShaka sekllsolwa lIkllthi lIMthaniya lIfllye impaka. Simthola kodwa esesondelene noBhibhi lInina kaSiglijana sebephenye la lISiglijana lIkllba kllbe lIyena ozoba inkosi. Ngaleso sizathll iNkosi lIShaka yabe isimbliiaia lIMlIdli. Ezibongwen i zeN kosi lIShaka kllthiwa: Owashwabadel ' izindillbli zakwaMlId li namakhasi (Nyembezi, 1958 :26) 4.3.2 OKUTHOLAKALA ENOVELINI KUPHELA Ukllblilawa klikaSiglijana eblilawa yiNkos i lIShaka ebona lIkllthi lIzombangisa lIbukhosi okusesahlukweni sesibili . Ukuhlaselwa kwabaseLangeni yiNkos i lIShaka ngoba ikhumbula lIkuhlukumezeka eyakuthola isakhula. Lokhu kusesahlukweni ses ithathll. Enovelini kubuye ku xoxwe ngeNkosi uShaka isebandla esahlukweni ses ihlanu lapho exoshisa ngenkomo indoda eyayishiyelana lI gwayi ngaphandle kokulandlila. Kuthiwa iNkosi uShaka yayihleli nebandla, yabe seyithllmela izinceku lIkuba ziyobheka lIkllthi ngabe lIkhona yini umuntu oshiyelana ugwayi engazange aqale ngoklilandlila. Nebala izinceku zayithola Ie ndoda emva kokuba sekulandule inqwaba. Kliso lesi sahluko kubllye kuxoxwe nangoGcllgcwa oweba izinkomo zeNkosi lIShaka kanye nokllfa kwakhe uGcugcwa. - 121 - Enovelini esahlukweni sesithupha kukhulunywa ngendlala eyaba khona ngesikhathi seNkosi uShaka eyenza kwaze kwaba khona amazimu adla abantu njengoMdava kaNomazwe waseMadungeni. Kuso isahluko sesithupha kukhulunywa ngokubulawa kwezangoma ezase ziqede abantu zibanuka. INkosi uShaka yathuma inceku yayo ukuba ifafaze igazi ensimini ukuze izangoma zibhule Iowa owenza 10 mhlola kepha sinye kuphela esabhu la into eyiqiniso. INkosi uShaka yathi azibulawe izangoma. Kusenovelini kuphela lapho slzwa khona ngokufika kwabelungu kwaZulu. UFarewell noFynn abaxoshiswa ngezinkomo. Sithola ukuthi ngokwenoveli kuthiwa iNkosi uShaka yabaphatha kahle abelungu. Lokhu kufika kwabelungu kuqala esahlukweni sesikhombisa. Esahlukeni sesishiyagalombili senoveli kukhulunywa ngeNkosi uShaka ihlasela uMbeje kaMagavuzi owayenenqaba engangenwayo ehlathini laseNgoma. Kuthiwa iNkosi uShaka yamnqoba uMbeje isizwa abeLungu. Isahluko sesishiyagalolunye senoveli asiveli ndawo ezibongweni zeNkosi uShaka lapho kukhulunywa khona ngokukhothama kwendlovukazi uNandi owayethandwa kakhulu iNkosi uShaka. Ziningi kakhulu izigameko ezenzeka emva kokukhothama kweNdlovukazi uNandi kepha azikho ezibongweni. Asikho isigameko lapho sekufa inqwaba yabantu ngoba kuthiwa abalilele indlovukazi. Udaba lukaGala kaNodade owathambisa inhliziyo yeNkosi uShaka ngokuthi kuyekwe ukubulawa kwabantu ngoba sekufe abantu abaningi nalo aluveli. Ukubulawa kukaMakhanda owayengagwebanga ingane yakhe uSililo okwenza yagcllla isibulala abantu akukho ezibongweni. Esahlukweni seshumi nambil i kukhulunywa ngeslzwe sasemaThulini esahlupha kakhulu iNkosi uShaka ngoba sicashe ehlathini ngaseBhiyafu, uma ethumba izinkomo zawo amaThuli abuye azicathamele azilande. Ukubulawa kweNkosi yaseMatshalini uKhondlo kanye neNkosi yaseMangwen i uNtshontsho okutholakala esahlukweni seshumi nantathu . - 122 - Isikhonyane esahlasela elakwaZulu sibuya nempi yakwaSoshangane esalibhuqa elakwaZulu ngesikhathi seNkosi uShaka ngonyaka we- 1934- 1936 enovelini lokhu kutholakala esahlukweni seshumi nantathu. Akukho ndawo ezibongweni lapho sitshelwa khona ngabantu besifazane ababesempilweni yeNkosi uShaka kepha kusenovelini esahlukweni seshumi nesithupha lapho kukhulunywa ngezintombi zeNkosi uShaka ukuthi wayezibiza ngodadewabo. Ngisho uMbuzikazi wakwaCele ayemthanda kakhulu owaze wakhulelwa kepha ingane nonina babaleki swa baya kwaTembe. Ukubulawa kwabantu bes ifazane abangamakhulu amane esahlukweni seshumi nes ikhombisa okwakuthiwa iNkosi uShaka iphuphe befuya izimpaka. Isiko lokweshwama leNkosi uShaka eli sesahlukweni seshllmi nesishiyagalolunye kuxoxwe ngalo kabanzi enovelini. Imikhuba kanye nemithetho yeN kosi uShaka esesahlukweni samashllmi amabili nanye emayelana nes icoco, ukusoka, abathakathi , lI kwethwasa kanye nokllthomba. Ukublilawa kweNkosi uShaka ibulawa abafowabo oDingane, lI Mhlangana kanye noMbopha kaS ithayi okusesahlukweni samashllmi amabili namb ili . Udaba lukaMbulazi okuthiwa un lila uMonase wakwaNxlImalo kwathi esebonakala engaphilile iNkosi uShaka yamabela um fowa bo lIMpande wayesezala uMbulazi. Lo Mblilazi owabanga ubukhosi neNkosi lICetshwayo wagc llla ebulewe uMbulazi empini yaseNdondaklisuka ngonyaka we-1856. Enovelini sizwa ngokuvakashelwa ngephllpho kweNkos i uShaka uMmbiya owayewllmzala kaDingiswayo futhi waba njengoyise weNkos i uShaka ngenkathi idingile kwelakwaMthethwa. Lelo phupho kllthiwa lalithi abantu abaqhubeke nokul wa izimpi. - 123 - Kusenovelini kuphela esahlukweni seshumi nantathu lapho kukhulunywa khona ngokwehlulwa kwempi yeN kosi uShaka ihlulwa uSoshangane owayihlasela ebusuku ingazelele kwaphunyula abambalwa. Esahlukweni seshumi nane kukhulunywa ngempi yasoBhalule kakhukhulelangoqo lapho kwakuyohlaselwa eSwazini kepha impi ayibange isafika eSwazini lapho ngoba yafika esigodini esinamaxhaphozi sasoBhalule yabulawa indlala kanye nomkhuhlane. Abanye badutshulwa amaHiligwa ngezibhamu abanye babulawa abeSuthu. Abasinda lapho bathi befika nje kwaZulu iNkosi uShaka yathi mababulawe. Sekuzokhulunywa ngokutholakala ezibongweni zeNkosi uShaka kuphela okungatholakali enovelini. 4.3.3 OKUTHOLAKALA EZIBONGWENI KUPHELA Ezibongweni zeNkosi uShaka kukhona lapho kuthiwa: Inkom' ekhal' eMthonjaneni , Izizwe zonke ziyizwil ' ukulila, Iziwe uDunjwa waso Yengeni , Yezwiwa uMangcengeza wakwaKhali. (Nyembezi , 1958:20) Lokhu akutholakali enovelini. Uma kukhulunywa ngoDunjwa wayengowasemzini owawukwaMthethwa ngesandla seNkosi uShaka. UMasinga (1958:36) uthi uMangcengeza yena wayeyiNkosi yaseMaMbatheni. Uma sekufa uDingiswayo noKhali wafa kwasala indodana uMangcengeza. INkosi uShaka yamhlasela wehlulwa. Ezibongweni sizwa kuthiwa: Ondande ngokhal' olude, Wadabul' emathanjen' abantabakaTayi , Ebegodola beya kuMangwan ' eNgonyameni . (Nyembezi , 1958:21) - 124 - Lo mlando awukho enovelini lapho kukhulunywa khona ngeNkosi uShaka ibulala uMafongosi kaBhovungana wakwaNgongoma wayesethumba abalandeli bakhe. UNgongoma akahlalanga kahle kwaZulu. Babe sebehlanganisa icebo lokubalekela kuDube. Wanqaba uDube esaba iNkosi uShaka. Babe sebehlukana phakathi abakwaNgongoma abanye baya kuZihlandlo kaGcwabe abanye baya kuNgombane wasemaBomvini. AmaBomvu avele ababulala. Abasinda lapho abanye babo kungabantwana bakaTayi noThondolozi babaleka bethi bayokhonza kuMacingwane eNgonyameni. Endleleni lakhithika bafa bonke. Kusezibongweni kuphela lapho kukhulunywa ngoNxaba uma kuthiwa: Lwagasel' uNxaba kaMbekane. (Nyembezi , 1958:24) Kusakhulunywa ngayo iNkosi uShaka ngesikhathi ihlasela iNkosi yakwaMsane, uNxaba. INkosi uShaka yacasulwa yindlela abantu bakaNxaba ababelwa ngayo ngokushisa imizi yabantu. Yahlasela iNkosi uShaka kwaMsane. UNxaba wasinda nedlanzana babaleka balibhekisa eNyakatho. Ezibongweni kukhulunywa ngesehlakalo lapho iNkosi uShaka yathi ihamba nempi yayo yaphumula phezu komfula kanti umfula uzongenisa. Basuka lapho ngokushesha bahamba. Ezibongweni kuthiwa: Ovunulele ezimfundeni zamanzi, Into zakho zomuka namanzi. (Nyembezi , 1958:24) Ezibongweni kubalwa isigameko lapho iNkosi uShaka yahlasela isizwe saseMaChubeni ayehlala ngaseNkandla kodwa lokhu akukho enovelini. Ezibongweni kuvela kanje: Obhobos ' isikhala emaChubeni, Weza noMvakela ezalwa nguDlaba, Weza noMaqobhe ezalwa nguDlaba, Weza noKhwababa ezalwa nguDlaba. (Nyembezi , 1958:26) - 125 - Bonke oMvakela, Maqobhe kanye noKhwababa akukhulunywa ngabo enovelini. Seziqhathanisiwe izibongo zeN kosi uShaka kanye nenoveli ethi "UShaka". Kuqale kwabhekwa umlando weN kosi uShaka, kwase kubhekwa lokho okufanayo ezibongweni kanye nasenovelini, kwabhekwa okutholakala enovelini kuphela nalokho okutholakala ezibongweni kuphela. Sekuzoqhathaniswa umlando weNkosi uDingane. 4.4 INKOSI UDINGANE Ukuze ucwaningo lulandeleke kahle kuzoqale kuvezwe umlando ngeNkosi uDingane bese kubhekwa okufanayo enovelini yomlando weNkosi uDingane kanye nezibongo zayo iNkosi uDingane. Kuzobe sekubhekwa okutholakala enovelini kuphela kanye nalokho okutholakala ezibongweni kuphela. 4.4.1 UMLANDO WENKOSI UDINGANE UBallard (1988 :27) uma simcaphuna ehunyushelwe esiZulwini uthi iNkosi uDingane yazalwa ngeminyaka ephakathi kwe-1793 nowe-1798 yakhothama ngonyaka we-I 840. INkosi uDingane kwabe kungenye yamadodana eNkosi uSenzangakhona ezalwa undlunkulu uMpikase waseMaqungebeni ezalwa uMlilela. Undlunkulu uMpikase wabe engowesithupha kondlunkulu beN kosi uSenzangakhona. Phela iNkosi uSenzangakhona wakhothama esenondlunkulu abayishumi nesithupha. INkosi uDingane yazalelwa yakhulela esigodlweni eSiklebheni kodwa yabuye yayohlala kwaQwabe lapho uyise iNkosi uSenzangakhona waze wakhothama ekhona. Ekukhuleni kwayo iNkosi uDingane yabe iligcokama kepha ingezwani nokuhlangana nontanga yabo. Wabe ezwana nodadewabo uBayeka kanye nomfowabo uMpande. INkosi uDingane yabe inenhlanhla kubo bonke abafowabo, oShaka, Mpande, Mhlangana nabanye. UBecker (1975: 17) uma simcaphuna ehunyushelwe esiZulwini usibalela bona kanje: uShaka, uMhlangana, uBhakuza, uSigujana, uMpande, uMagwaza, uNzibe, uKolekile, uGowujana, uSigwebana, uGqugqu, uMfulo, uMfihlo, noNxojana. UMkabayi wayethanda uDingane ukuthi abuse emva kukayise iNkosi uSenzangakhona. - 126 - UBallard (1988:27) uthi iNkosi uDingane Ylyona nkosi yeslzwe samaZulu engazange ithandwe kakhulu ngoba yabulala abafowabo abaningi . . INkosi uMpande kuphela eyasala. Iminyaka eyishumi nanye ayibusa akukho okuncomekayo okwenzeka ngayo. Obunye ububi obukhulu obatshengiswa yiNkosi uDingane yingesikhathi lapho ibulala uPiet Retief nabalandeli bakhe ngonyaka we-1838. INkosi uDingane ayithandanga ukuhlala esigodlweni seN kosi uShaka kwaDukuza kepha yakha esa.yo isigodlo eyasetha igama elithi uMgllngundlovu ngonyaka we-1828. lNkosi lIDingane ayithandanga ukuhlangana nabantu besifazane ngoba yayibona ukuthi bayosuke bazale izingane zabafana eziyobuye zimbangise embusweni wakhe. UZulu (2005: 83) uthi ibutho leSilo uDingane kwakuwuDlambedlu. YiNgonyama .' uSenzangakhona eyayinqume leli butho. INgonyama uDingane yabusela phezu kwesihlalo esasingcoliswe ngezandla zayo ngokusithela ngegazi leSilo uShaka. Isihlalo sobukhosi sambozwa yifu elimnyama lesiqalekiso samazwi eSilo uShaka. La mazwi ayehlala enkeneneza njalo ezindlebeni zeSilo uDingane, engekho ukusiphumuza. Yabona abelungu bengena bededelana esigodlweni ingabamemile. Khona manjalo kwafika umbiko uvela eNkosini uJobe Sithole uthi kwebiwe izinkomo zeNgonyama uDingane ngabelungu abaqhamuka ezintabeni zoKhahlamba. INkosi uJobe lena yayihlala endaweni lapho kuhlangana khona umfula uMzinyathi kanye noThukela. Kwathi iSilo uDingane singazelele kwafika eMgungundlovu ithimba elikhulu lamaBhunu elaliholwa uPiet Retief. Kwathi lapho iNgonyama uD ingane ibabuza lIkllthi bavelaphi bathi baqhamuka eMzinyathi. ISilo sabatshela ukuthi kwebiwe izinkomo zaso eziningi kule ndawo abebevela kuyo ngabantu okuthiwa babegqokise okwabo. UPiet Retief wethembisa iSilo lIkllthi uzohamba ayozifuna lezo zinkomo zeNgonyama. Nebala amaBhllnll ahamba abuya nazo athi azithole kuSigonyela iNkosi yabeSuthu. ISilo uDingane sabuza ukuthi lIphi pho, uSigonyela lowo. UPiet Retief wathi bamjezisile base bemdedela. KlIyixake iNgonyama lIDingane ukuthi sekllnabantll abakwazi lIkuzijezisela ezweni layo, pho kllsashiwo ngani lIkllthi lisaphethwe yiyo leli leNdlovllkazi lIMthaniya kaNdaba. - 127 - ISiio sabatshela ukuthi bekufanele uSigonyela alethwe kuso azoziphendulela ngoba bekunokwenzeka ukuba aphike athi yena akazani nalezo nkomo zazingebiwe nguye. Lokhu kukhombisa ngokusobala ukuthi amakhosi akwaZulu ayefana ncamashi nezinkantolo zanamuhla ngoba uSigonyela kwakufanele eze azolivuma noma aliphike icala. Izinduna zabuye zatshela iNgonyama uDingane ukuthi amaBhllnu abuye aziqembulela omkhulu umhlambi wezinkomo wasala kuwo. ISiio uDingane saba nenkolelo yokuthi izinkomo zazivele zebiwe yiwo amaBhunu. Kwathi iSilo sisathukutheliswe yilokho ogqayinyanga babuye basibikela omunye umhlolo. Bathi kuthe begadile ebusuku babona amaBhunu efohla uthango engena ngaphakathi esigodlweni . Kwathi lapho befuna ukuwabamba abaleka ngamahhashi. INgonyama uDingane yathatha izinduna zayo yayohlola lapho kwakuthiwa bekufohla khona amaBhunu. Nebala yafika yabona lapho kunyathele khona izinselo zamahhashi kanye nemingqatha yawo. INgonyama uDingane yaba nokwethuka okukhulu ngoba kule ndawo abase bengene kuyo kwakungasondel i ngisho izinduna zayo lIqobo. Kwabacacela ukuthi amaBhunu abezothakatha iSilo efuna ukusibulala. Umvuzo wokuthakatha kwaZulu kwabe kungukufa. Umthetho yayingeze yawuguqula ngoba sekubanjwe abathakathi abamhlophe, funa nabathakathi abamnyama uma bebanjwa bethakatha ebusuku nabo bathi abangabulawa. 4.4.1.1 UZUNGU LOKUBULALA AMABHUNU ISiio uDingane sahlela uzungu olukhulu nezinduna lokubulala abathakathi. Yathi iNgonyama izobakhethela ngamawisa esibayeni ukuze bangasoli lutho. Nebala umkhumbi wempi wangena wagcwala isibaya. Amabutho eSilo ayephelele ngothi Iwawo. INgonyama uDingane ngale nkathi yayisibuthe amabutho ayisishiyagalombili okuyilawa alandelayo: lIHlomendlini Omhlophe uHlomendlini Omnyama uDlambedlu uMkhulutshane iSigulutshane uMhaye iHlaba - 128 - uKhokhothi Batshela uPiet Retief kanye nethimba lakhe ukuthi iSilo sifuna ukubakhethela esibayeni ' kepha kasidingi noyedwa ozongena esibayeni ephethe isikhali ' . Amabutho kaZulu ayesina ephethe amawisa onke, kungekho noyedwa phakathi kwawo owayephethe umkhonto. Nebala nabelungu bazishiya ngaphandle kwesigodlo izibhamu zabo bangena esibayeni bevathazela. Kwathi bengazelele amabutho ephakathi nokusina yasukuma iNgonyama uDingane yaphakamisa isiphuku sayo qede yase imemezela yathi , "Babulaleni abathakathi." Kwasuka esinamathambo isidumo, amabutho esebakhwelela ngamawisa kukhala ubuphahlaphahla. Amabutho amthatha uPiet Retief kanye nezikhulu zamaBhunu ayefike nazo aphuma nabo ngaphandle kwesigodlo aqonda kwaMatiwane lapho afike ababulalela khona. Kwathi uma amaBhunu esebulewe eMgungundlovu iSilo saphaka impi sathi ayiyoqothula lawo maBhunu ayesalele eMzinyathi abuye nezinkomo zayo ezabe ziqenjulwe ngoPiet Retief. Nebala amabutho asuka aphikelela khona afika abelungu bengazelele abagwaza emuka nabo. Abuya nazo zonke izinkomo zeSilo. INgonyama uDingane kwathi ngesikhathi ithatha umbuso eSilweni uShaka abantu bakwaZulu babeyibiza ngokuthi inguMkhululi wabo. Kepha kuthe kungakapheli isikhathi esingakanani base beqala ukubona izimpawu ababezisola eSilweni uShaka. Yaphaka izimpi zayo njengoba kwakwenza iSilo uShaka. Kanti futhi yona yabulala abafowabo abaningi yacishe yabaqeda. Lokhu kwayenzela isigcwagcwa esikhulu kwabendlu yobukhosi. Yilokho okwenza ukuba izikhulu zezwe ziqikelele ukuba uMntwana uMpande owayesesele zimvikele ukuze indlu yeSilo uSenzangakhona ingashabalali. Nanxa kunjalo kepha uZulu wayelokhu ebumbene ngaphansi kwaleso sandia sensimbi iSilo uDingane esasibusa ngaso. Kepha ukubulawa kwamaBhunu eMgungundlovu kwasheshisa ukuwa kombuso weSilo uDingane. Yile nkathi uMntwana uMpande ahlubuka ngayo wayohlangana namaBhunu ukuze akwazi ukuphindiselela abafowabo abasebebulewe yiSilo uDingane. Kuthe lapho iNgonyama - 129- uDingane ibhekana namaBhllnll empllll yayo enkulu yaseNcome yazithola ukuthi isilwa ibhekene nengxenye enkllill kaZlIlu. lmpi eyalwa eMaqongqo kwase kubhekene uZulu yedwa. Impi yeSilo uDingane yayiholwa yinduna uNdlela kaSompisi wakwaNtuli. [mpi yoMntwana uMpande yayiholwa yinduna yakhe uNongalaza kaNondela wasemaNyandwini. Impi yeSilo uDingane yehlulwa lapho ngoba ingxenye enkulu yamabutho yamhlubllka khona eMaqongqo yayohlangana namablltho oMntwana uMpande. [Silo uDingane sathi sehlulwe ngoba induna uNdlela ephake impi ngokuyinqamula izigaba. Samjezisa ngokllba aklinywe ngentambo kancane kancane waze wafa. Izikhllill zezwe kwazethllsa kakhulu ukubulawa kwenduna liNd lela ngonya olungako. Zathi kusho ukllthi iSilo lIDingane sizobablliaia bonke kanjalo singasakhllmbllii ngisho lIkllkhonza kwabo kweminyakanyaka. Abantwana nezindllna benza uZllngu nabakwaNyawo ukuba kllblllawe iSilo lIDingane. UBallard (1988) uma simcaphuna ehllnYllshelwe esiZlIlwini lIthi iN kosi lIDingane yabalekela ukubanjwa ngamabutho amaBhllnu yabe isibalekela ukuyofllna ukukhoseliswa ngaphansi kwabantll bakwaNyawo ngaphansi kukaSilivana owayeyibambankosi likaSambana. Isizwe sakwaNyawo sabe sazi ukuthi ulaka lukaMpande namaBhllnll luyokwehlela phezu kwabo ngaloku kucashisa kwabo lIDingane endaweni yabo. Kwathi ziyi-19 kuNdasa ngonyaka we- 1840, uSilivana, lISambana nomfowabo lIZlIllI Nyawo nenduna yamaSwazi lINandawana bahlasela indlu kaDingane edllze kwaseKwaliweni bamlinda lIkllba aqhamuke, okwathi ukllba aqhamllke bamshaya kabllhillngll bamgwaza bephindelela. Isilimele iNkosi uDingane yabaleka iquma kabuhlungu ibalekela ehlathini elaliseduzane, lapho yakhothamela khona. Yatshalwa eduze kwendawo eyayikhothamele kuyo, iblllawa yibo abakwaNyawo. Njengosiko lokuhlonipha inkosi, ababulali baphonsa itshe elibeni layo. Lawa matshe manje asethandelwe izimpande zesih lahla somdoni esimi Ie kllie ndawo. Ngonyaka we-1981 iNkosi lIGoodwill yembula itshe elalakhiwe nguHulllmeni waKwaZlIllI khona elibeni lelo. - 130- Sewuveziwe umlando weNkosi lIDingane, sekuzobhekwa lim lando kaMagolwana Jiyane owabe eyimbongi yeNkosi uDingane. UMagolwana uthathwa njengenkosi yezimbongi, yingakho nje kllzoke kllphawlliwe ngaye yedwa ezimbongini. 4.4.2 IQHAZA LlKAJIY ANE EKULONDOLOZENI UMLANDO WENKOSI UDINGANE Ukuze izibongo zeNkosi lIDingane ziqondwe kahle kllsazoke kubhekwe umlando kaMagolwana Jiyane oyimbongi enkllill kunazo zonke ezake zabongela amakhosi oselwa. Yingakho kungllMagolwana kuphela imbongi okuzophawulwa ngayo kulolu cwaningo. Lapha siqonde ukuphendula umbuzo wokuthi ubani 10 Magolwana Jiyane nokuthi simhlanganisa kanjani nezibongo zeNkosi uDingane ngoba phela uZulu wabe engakwazi ukubhala ngezikhathi zokubusa kweNkosi uDingane. UKhathi (2002) uthi iNkosi uDingane yabusa emuva kweNkosi yakwaDukuza, uShaka. Ngesikhathi sokubusa kweLembe, iSilo sakwaDukuza phela, base bekhona abeLungu. Nakho sizwa ukuthi ngesikhathi besijuma besibulala oMhlangana, uMbopha noDingane umbhali webhuku elithi "Shaka Zulu" uRitter umlando omningi wawuthola kanje: URitter, (1995:9) uthi inkosi uSigananda wamaChube owayezalwe ngowe-181 0 wafa ngowe-1906. Esemncane wayewudibi IweNkosi uShaka ngakho wayebona konke okwakwenziwa yiNkosi uShaka. Mayelana nendaba kaMagolwana, sithola emqingweni kaStuart, (Vol IV:73) echaza uMtsapi ethi: uMagolwana kaMkhathini wakwaJiyane wayenomuzi wakhe eNhlazatshe. Siyafunda futhi kuyena uStuart ukuthi uJiyane wabe engowebutho uMbhekenya elabe likwaDukuza. Amadodana akhe abe ekula mabutho: Amaphela, uJulwana, iNkonkoni , uDloko, iNdlondlo, uMbonambi , uKhandampevu, iNgobamakhosi, uVe noFalaza. Kanti amadodakazi (phela nezintombi zabe zibuthwa). uNgcotsho, uGudludonga, noma uGudlane, iSitimane, iTiyane neNgcugce. UMagolwana wabe enekhono elidlulele kuzo zonke izimbongi zamakhosi ezake zakhona njengoba sithola uMelaphi etshela uStuart emqingweni iJames Stuart Archives Vol. 3 - 131 - (1986:87) uma simcaphuna ehunyushelwe esiZu lwini uthi zaziningi izimbongi emphakathini kepha uMagolwana wayeyimbongi enkulu. 36 Kanti nabahleli, uRycroft noNgcobo, (1988: 17) uma sibacaphuna behunyushelwe esiZulwini bathi uMago lwana wayebizwa ngomama wazo zonke izimbongi ngoba wayezedlula zonke. 37 Ubumbongi kwaZulu kusadliwa ngoludala kwabe kuhambisana nobuqhawe. Naye uJi yane wabe eliqhawe. Yikho lokhu okwamenza azithathele kalula isicoco ngesikhathi ephume nempi yeNkos i uDingane kuhlaselwe uMzilikazi lapho aveza khona ubuqhawe njengoba kuveziwe uBryant (1929). Ukwesekela ukuthi uMagolwana nguyena owabe ebongela iNkosi uDingane. Sicaphuna Ie migqa lapho naye ezifaka ngokuthi izinto eziningi zazenzeka ekhona njengoba esebenzisa ungi kulezi zibongo: Umkhwamude wangisik' isilevu Usungulo Iwangithung' impumulo. Indiha lebabayo enjengesibhaha, Sona simabala kuMahashanga. Uvezi ngimfunyene bemzila, Ngafike ngamudla, Kanti ngizifak' iloyi es iswini. Vezi kofabantu , kosal ' izibongo, Izona zosale zibadalula, Izona zosale zibalilel'emanxiweni. (Nyembezi , 1958:49) Lapha sitshelwa yiyona imbongi amaqiniso omlando akhomba ukuthi uMago lwana owabe ebonga iNkosi uDingane ngalezi zibongo. Izibongo ziyaveza ukuthi uJi yane waqala ukubongela iNkosi uDingane zingekho izimbongi ezabe zimbonga. Isizathu kungaba indlela uDingane athola ngayo isikhundla sobukhosi. Ngaphambi kokuthatha ubukhosi, emva ~~ There were many imbongi in the mphakathi. Magolwana was the great imbongi. (Stuart: 1986: 17) Magolwana has been hailed as being " the mother of all praisers"whose excell ence outshone all others.(Rycroft & Ngcobo, 1988 : 17) - 132 - kokugudluzwa kweNkosi uShaka, wabe ethathwa njengomuntu nje qhwaba, empeleni wake wasinda ekufeni. U-Becker (1964:20) uma simcaphuna ehunyushelwe esiZulwini uthi iNkosi uDingane yaxabana neNkosi uShaka bebanga owesifazane. Lokhu kwenza iNkosi uDingane yabaleka yaya esizweni sakwaQwabe kepha yagcina ibuyile. Uma uJiyane ebonga iNkosi uDingane ethi: UVezi ngimfunyene bemzila, Ngafike ngamudla, Kanti ngizifak' iloyi esiswini. (Nyembezi, 1958:49) Lesi senzo sakhe uJiyane sokubonga iN kosi uDingane safana nesokuthi uziphuzise ubuthi obuthile obenza wavelela ngekhono lokubongela. Izimbongi ezisezingeni likaMagolwana zilandelanisa izigigaba njengoba zenzeka emlandweni; lokhu kwenzeka kuqala; kwalandelwa yilokhu; kwalandela lokhu; njalonjalo. Ake sibheke zona nje ezeNkosi uDingane njengoba elandelanisile uJiyane kuNyembezi. (1958, 45-52): Uqala echazwa ubunjalo bese kuba uVezi uNonyanda Isigigaba sokuqala. I. Wabulala uShaka. Uyabongwa ukuthi ungubani. Umyalezo eza nawo. Izigameko. 2. Ungowozalo lukaPhunga NoMageba. - Lukhulu, luyeza, luyanyelela. - Uhlasela amaBhunu. - Uhlasela uMzilikazi. - Uhlasela amaSwazi. Elinye iphuzu eligcwalisa ubuqiniso bokuthi lIMagolwana Jiyane lona obonga lIDingane elokllsebenzisa lImuntu wokuqala klileli binzana: ... wangisik'isilevlI , Usunglilo Iwangithun ' impumliio. - 133 - Le migqa engenhla ngeke siyehlukanise nalena elandelayo ethi: vezi kofabantu , Kosal'izibongo, Izona zosale zibadabula, Izona zosale zibalil'emanxiweni. Abacwaningi uRycroft noNgcobo, (1988:38) balibeka ingcaca ukuthi uJiyane owaqamba Ie migqa kanje: Mayelana nokuqanjwa kwezibongo ezithile zeNkosi uDingane uStuart (1976) uthi zaqanjwa uMagolwana. lnkosi yabe iwaxoshisa amaqhawe nabenze okuhle njengazo izimbongi uMagolwana wagcina esenezinkomo eziningi. njengoba UJiyane wabe esebenza "njengomlethi wokukhanya" ebonga kusukela entathakusa. Wayebonga angemi awathaphuze onke amakhosi angaphambili kweNkosi uDingane kwaZulu. Umsebenzi kaJiyane wabe umkhulu, ubalulekile futhi uhloniphekile. Kwagcina sekwakheke lesi simo. Uma inkosi ixoshise umuntu kwakubhekeke ukuthi azibongele ngokuthi ayibonge inkosi. Uma-ke oxoshisiwe engakwazi ukuyibongela inkosi wabe ecela uJiyane ukuthi ambongelele inkosi. Lowo-ke yena usezohlomulisa uJiyane. Ngale ndlela uJiyane wagcina esenezinkomo eziningi . Phela nayo inkosi yabe illlxoshisa ngezinkomo okuthiwa kwakwenzeka zifike enanini elingamashullli alllathathu ngosuku. UJiyane wabe edla ukudla kwekhethelo ukuze enze umsebenzi wakhe lona ngempumelelo. Uchazwa njengomuntu owabe engalokothi ukuthi adle iphaphu lenkomo kanye namathumbu ngoba kwabe kudliwa abafana nabantu ababelinda esangweni. UJiyane wabe ebhinca kahle, ahlobe ayikazele uma ezobongela. Ebusweni ibala lakhe lingalllnwana futhi ondlekile nje impela emzimbeni njengoba uBaleni kaSilwane akubeka kanje kuStuart, Vol. (1976:31) uMagolwana wabe ehlala kwaNodwengu. Wayengamunwe, ensundu ngebala futhi ekhuluphele. - 134- Siyathola ukuthi uJiyane wabe enolwazi olujulile ngezindaba zakwaZulu futhi ehloniphekile, eliqhawe ngokulwa enothando nobuZulu. Wabe eyindoda enobuZulu. UJiyane wafa ngomlayezo weN kosi uMpande owabe eseyibongela. Isizathu sikhonjwa ezinkomeni zikaJiyane ezabe seziningi engasayihloniphi inkosi. UBaleni kaSilwane uyixoxa kanje emqingweni kaStuart, Vol. 1 ( 1976:30) uthi uMagolwana wabulawa emzini wakhe eNtabankulu. Umuntu oxoxela uStuart indaba yokufa kukaJiyane uMngqayi, Vol. 1 (1976:31) uma simcaphuna ehunyushelwe esiZulwini uthi uMagolwana wabulawa ngoba wayenezinkomo eziningi ayezinikwe yinkosi. Wabulawa yiNkosi uMpande38 . Nakuba uMago lwana ethathwa njengembongi enkulu kunazo zonke zamakhosi akwaZulu, kepha zikhona nezinye ezazibongela amanye amakhosi akwaZulu. Imbongi yenkosi uShaka kwabe kunguMxhamana kaSoshaya Sibisi , inkosi uMpande nayo yay ibongelwa nguye uMagolwana bese kuthi imbongi yenkosi uCetshwayo kwabe kunguMahlangeni Khumalo. Sekuphawliliwe ngoMagolwana manJe sek llzoqhathaniswa izibongo zeNkosi uDingane kanye nenoveli ethi " UDingane". 4.4.3 UKUQHATHANISA IZIBONGO ZENKOSI UDINGANE KANYE NENOVELI ETHI UDINGANE. KlIzoqale kubhekwe okufanayo enovelini kanye nasezibongweni , kulandele okutholakala enovelini kuphela bese kubhekwa okutholakala ezibongweni zeNkosi uDingane ( 1936). Kuzobhekwa lIbuqiniso bemibhalo yomibil i kanye nobllqiniso bokuqukethwe buqhathaniswa nezincwadi ezibhalwe ngomlando wamakhosi. 38 Mago~wana was killed s imply because he was the possessor of so many cattle, given to him for the most part by the klllg. Mpande had him kill ed. (Stuart, 1976:3 1) - 135 - 4.4.3.1 OKUFANAYO EZIBONGWENI KANYE NASENOVELINI • Ukubulawa kweNkosi uShaka Lesi sigameko sitholakala enovelini esahlukwen i sokuqala. Sibuye sitholakale nasezibongweni zenkosi uDingane lapho imbongi ithi: Uvez' uNonyanda, UMgabadeli , Owagabadel'inkundla yakwaBu lawayo. (Nyembezi , 1958 :45) 1mbongi kuNyembezi (1958:45) ithi iNkosi uDingane yabulala iNkosi uShaka. Ngalokho-ke uMagolwana waveza abantu, okungukuthi ngesikhathi sokubusa kwakhe abantu banda ngoba kwase kungasavamile ukubulawa kakhulu kwabantu okwakwande nges ikhathi seNkosi uShaka. • Ukubulawa kukaMhlangana Ezibongweni zeNkosi uDingane ukubulawa kukaMhlangana kuvezwa kanje: Ithole elinsizwa lakokaDonda, Elihambe liwakhahlel ' amany 'amathole (Nyembezi , 1958:50) 1mbongi kuNyembezi (1958:52) ithi kuthe sebeyibulele inkosi uShaka kwabonakala ukuthi uxolo aluzukubabikho kuDingane noMhlangana , sengath i kwaba nguMkabayi futhi owasiza uDingane ukuba kugudluzwe uMhlangana. Enovelini kuyavezwa ukubulawa kukaMhlangana esahlukweni ses ine neses ihlanu lapho ebulawa eze efakwa emfuleni lIkuze kuthiwe uminzile. Konke lokho kwakllhlelwe yiNkosi uDingane noMkabayi. • Ukubulawa kwarnaBhunu ernzini weNkosi uDingane - 136 - Kuyavela ukllbulawa kwamaBhunu emzini weNkosi lIDingane enovelini esahlukweni seshumi lapho kllchazwa khona lIkllthi iNkosi uDingane yezwa kllthiwa amaBhunu abonakele ecathama esigodlweni seN kos i uDingane elungllza. K wabe sekllba khona ukungawethembi amaBhunu eNkosini lIDingane yabe isiwathumela ukuba ayolanda izinkomo zayo kuSigonyela. Nebala abllya nazo. IN kosi uDingane yah lela ukuzowabonga amaBhunu ngokubuya nezinkomo zayo kanti ifihle induku emqubeni. Athi esengene esibayeni abulawa onke. Ezibongweni lesi serlZO sivela lapho kuthiwa: Izibuko likaNdaba, Elimadwal 'abllshelelezi; Lashelele'lIPiti nendodana. Owadl ' uPiti kumaBhunu Wamudla wamtshobotshela. Odl'uMzibhelibheli kumaBhllnu Wadl'uPhuzukuhloza kumaBhunu, Wadl'uHwahwini kumaBhunu, Wadl ' uJanomude kumaBhunll , Wadl ' uJanejembuluka kumaBhunu, Wad I' u Mazinyansakansaka kUl11aBhunu, Wadl ' oSisini kumaBhunu, nj \I (Nyembezi , 1958:48) • INkosi uDingane ihlasela amaSwazi kwaNgwane Ukuhlaselwa kwesizwe sakwaNgwane sihlaselwa yiNkosi uDingane kutholakala esahlukweni seshumi nesikhombisa senoveli lapho uDhlol11o (1936:76) ethi inkosi yahlasela amaSwazi ngoba yazi ukuthi amaSwazi ayenezinqaba eziqinileyo lapho kwakungangeni lutho khona. Lokhu yayikwenziswa ukuthi yayesaba amaBhunu ifuna indawo lapho yayingacasha khona. Nebala amaSwazi anqotshwa. Ezibongweni zeN kosi uDingane lokhu kuvela kanje: - 137 - UGasana'olwagasel'izinkomo zamaSwazi zanyamalala NezikaNgwane kaZikode zanyamalala. Inkom 'eyakhal ' eSwazini Umlomo yawubhekisa kwaZulu. (Nyembezi , 1958:50). Ukuphana kweNkosi uDingane lapho slzwa kuthiwa yabe iphana ngezinkomo, ingakhathazeki noma sezimithi , sezifake amabele kanti futhi esigodlweni inyama yabe iphekwa ngomhluzi wenye, kudliwa, kufinywa ngendololwane njengoba abusisa namaBhunu mhla eze ebulawa. Ezibongweni lokhu kuvela kanje: Umpha nkom ' inabele UVezi bath ' umoya mnandi ngokunuk' inyama (Nyembezi , 1958:51). Ezibongweni zeNkosi uDingane kanye nasenovelini sizwa kukhulunywa ngomuzi wenkosi uMgungundlovu. UNyembezi ( 1958:47) uthi uMgungundlovu ikomkhulu leN kosi uDingane. Ezibongweni lokhu kuvela kanje. Wathi bayobon ' inkundla yakithi eMgungundlovu Waze wafika ngaphakathi kith 'eMgungundlovu. (Nyembezi, 1958 :46). 4.4.3.2 OKUTHOLAKALA ENOVELINI KUPHELA Esahlukweni sokuqala senoveli sithola kuvezwa uzungu lokubulawa kukaMbopha noMhlangana, UDhlomo ( 1936:5) uthi uM bopha wabu lawa uZidumo ethunywe uMkabayi, owabe esehlela uzungu lokubulala uMhlangana benoDingane. Esahlukweni ses ikhombisa senoveli sithola isihluku esenziwa yiNkosi uDingane lapho yathi izinhloli zayo uNhlanganiso noMphezu lu abakhishwe amehlo bese besiwa ehlane badliwe yizi lwane zasendle. Lokhu iNkosi uDingane yakwenza ngoba icasul we ukuthi bathi babone izinkomo eziningi oThungulu. Kepha yath i iNkosi uDingane isithumela amabutho ukuba ayohlasela abuye nezinkomo kepha amabutho ath i awabonanga zinkomo. - 138 - Kuso isahluko sesikhombisa uDhlomo (1936:24) uthi iNkosi uDingane yabulala uZihlandlo nomfowabo uSambela, amadodana kaGcwabe kaKhabazela kaMavovo. Uqhubeka athi kwakungenas izathu ukubulawa kwabo ngaphandle kokuthi babeyizihlobo zeN kosi uShaka. Esahlukweni sesishiyagalombili senoveli sixoxelwa kabanzi ngokufika kwamaBhunu kwelakwaZulu . La maBhunu ayeholwa uPiet Retief ngonyaka we -1838. Kusenovelini kuphela esahlukweni ses ishi yagalolunye neseshumi lapho kuvela khona indaba kaSigonyela nokwebiwa kwezinkomo zeNkosi uDingane. lNkosi uDingane yacela amaBhunu ukuba ayomlandela izinkomo zakhe kuSigonyela. Nebala amaBhunu, abuya nazo. Esahlukweni seshumi nambili senoveli ku khulunywa ngempi eyabe iphakathi kwes izwe samaZulu kanye namaNgisi ngonyaka we- 1838. Le mpi yayibizwa ngokuthi ngeyaseThalaneni , uDhlomo ( 1936:54) uthi ahlulwa amaNgisi aze abaleka angena emkhunjini . Kusenovelini kuphela esahlukweni seshumi nantathu lapho kukhulunywa khona ngokubulawa kwesizwe samaQadi nenkosi yawo uDube bebulawa yiNkosi uDingane ngoba nje besine kahle ejadwini behlula uZulu. Baningi abantu ababulawa yiNkosi uDingane kepha abangaveli ezibongweni . Enove lini , esahlukweni seshumi nane kukhulunywa ngokubulawa kukaSokufoca owabe eyinduna yeNkosi uDingane futhi eliqhawe. USokufoca wabulawa ngoba ku bonakale umhlapho untanta etshwaleni obabuve la kwakhe. Kwabe seku thi wa uyathakatha. Ezibongweni zeN kosi uDingane akukho lapho kukhulunywa khona ngempi yaseNcome eyayiphakathi kukaZulu kanye namaBhunu ngonyaka we-1 838. AmaZulu amaningi abulawa amaBhunu eNcome. - 139 - Kusenovelini kuphela lapho kuxoxwa khona ngesigameko seNkosi uDingane lapho yayicashe ehlathini eMfolozi emva kokushiswa kwesigodlo sayo uMgungundlovu ushiswa ngamaBhunu. Lokhu kutholakala esahlukweni seshumi nesithupha. Kukuso lesi sahluko lapho kukhulunywa khona ngoBhongoza kaMefu wakwaNgcobo owaholela amaBhunu oPhathe. Akukho ezibongweni zeNkosi uDingane lapho kukhulunywa khona ngempi yaseMaqongqo lapho kwalwa khona amabutho eNkosi uDingane kanye neNkosi uMpande kanye nobuxoki bukaNdlela elekelela iNkosi uMpande. Lokhu kutholakala esahlukweni seshumi nesishiyagalombili. Ezibongweni zeNkosi uDingane akukho lapho kukhulunywa khona ngokubulawa kukaNdlela efela iNkosi uMpande ngoba wabamba impi yeNkosi uDingane ukuze ehlulwe yiNkosi uMpande. Lokhu kutholakala esahlukweni seshumi nesishiyagalolunye. Kusenovelini kuphela esahlukweni samashumi amab ili nantathu lapho slzwa khona ngokubulawa kweNkosi uDingane ibulawa amaSwazi ize iqedelwa yizinduna zayo. Lokhu kwakuvele kungeke kungene ezibongweni ngoba sasingasekho isikhathi sokubongelwa nesokubongela. 4.4.3.3 OKUTHOLAKALA EZIBONGWENI KUPHELA Ezibongweni zeNkosi uDingane kukhona lapho kuthiwa: Isihlangu sikaMzilikazi, Sasal' entaben ' ende yeM pama, Sesiswele nandod 'es ithathayo (Nyembezi, 1958:48). UNyembezi (1958:54) uthi uMzilikazi kaMashobana weh lulwa ylmpl kaZulu , yathumba izinkomo eziningi. - 140- Akukho enovelini lapho kukhulunywa khona ngoBheje wakwaKhumalo. Ezibongweni sizwa kuthiwa: Obhambath ' iNgome ngaphezulu, Zaphum'izinkomo zikaBheje zamlandela (Nyembezi, 1958:50) UNyembezi (1958:59) uthi eNgome kwakukhona umhume lapho uBheje wakwaKhumalo ayecasha khona uma ebona ingozi. Kuwo 10 mhume kugcwele izinkomo. INkosi uDingane yabona kumele yehlisele izono zikaMzilikazi kuBheje. Nebala wahlaselwa uBheje impi yabuya nezinkomo zakhe. Kusezibongweni kuphela lapho sizwa khona ngomsindo koNdlunkulu uMpikase unlna weNkosi uDingane, kanye noBhibhi unina kaSigujana. Sithola kuthiwa: Gijimani ngazo zombili izindlela, Niyobikela uNsimbini noMahlekeza, Ukuth i abazi yin i ukuth i UVezi yisizwa kubi? Angahl 'athath ' isi hlang'asi hlom 'umgobo, Ame ngas 'emnyango kwaMpikase, NakwaBhibhi, kuze kus 'evevezela, Engasalalanga nabuthongo? (Nyembezi , 1958:52) Kusezibongweni kuphela lapho kuvela khona ukuthi iNkosi uDingane yabe izondwa bengafuni ukuthi kube iyona eyothatha ubukhosi. Lokhu kuvela kanje ezibongweni: UMzondwase omnyama Ongasixhumo senyamazane Sona size sikhule besizonda ngamehlo? (Nyembezi , 1958:60) - 141 - Ezibongweni slzwa kuvela kakhulu ukuthi iNkosi uDingane yabe ingumuntu onJalll uNyembezi (1958:61) uthi sizwa kuthiwa iNkosi uDingane yabe ingumuntll owayenza izinto ngobuqili , enonele phakathi okwendlanzi. Leso simo sakhe siyakhanya lapho efanekiswa namanzl: Isiziba esinzonzo sizonzobele, Siminzis'umuntu eth ' uyageza (Nyembezi , 1958:46). Khona futhi ezibongweni zenkosi uDingane kubuye kuvele lIkuthi yabe ingumuntu othllie ongakhulumeli safuthi: Singquma kakhulumi , Kanamlomo, AkanjengaShaka, UDlondlwane Iwakithi kwaBlIlawayo, Yen 'owayeqed ' lImuzi ngokllnkenkeza (Nyembezi, 1958:46). INkosi uDingane ichazwe yona uqobo ezibongweni. Ubunjalo bayo bubekwe bathi bha. UPheqe ongakumana kwamaqhikiza (Nyembezi , 1958:50) UKhathi (2002: 151) uthi iNkosi uDingane yabe inesakhiwo sesidumbu eSlmlslse okwentombazana, izinqe zithe pheqe wena owabona ezetshitshi . Kanjalo futhi lImzimba weNkosi uDingane wabe uneziboya njengoba siyizwa imbongi ithi: UBhungebhu ongaboya bengonyama (Nyembezi , 1958:48) Kusezibongweni zeN kosi uDingane lapho sizwa khona ngodadewabo beN kosi uDingane uBaleka noSikhakha. Babebalulekile ngoba babengomafungwase. Kuthiwa: Usela lintongande lawoBaleka, Lithabath ' umshiza, lawetshatha, - 142 - Liyawugalela ngawemankenganeni. Umvus'omnyama wawoSikhakha, Ovusel ' abant ' ukuhlatshwa (Nyembezi , 1958:46). Sewuqhathanisiwe umlando weNkosi uDingane. Kuqale kwavezwa umlando weNkosi uDingane, kwabe sekubhekwa okufanayo ezibongweni kanye nasenovelini , kwabhekwa okutholakala enovelini kuphela kanye nalokho okutholakala ezibongweni kuphela. Sekuzoqhathaniswa ukwethulwa komlando weNkosi uMpande. 4.5 INKOSI UMPANDE 4.5.1 UMLANDO WENKOSI UMPANDE UZulu (2005:93) uthi iSilo uMpande sizalwa iNgonyama uSenzangakhona kuNdlunkulu uSongiya indodakazi kaNgotsha wakwaHlabisa. Ibutho laso kwakunguMgamule. INdlunkulu uSongiya ngowesishiyagalolunye ukugana iSilo uSenzangakhona. UMntwana uMpande wayelungile kakhulu kungeyena umuntu wOl11sindo. Wasinda olakeni lokubulawa yiNgonyama uDingane ngoba kuthiwa unesifo somchoboka futhi uyisithutha. Lokhu kufakazelwa nawukuthi kwakuthi uma sigconwa yiNdlunkulu engogogo ithi "Hawu! Phela zithutha lezi zakoMpande." Isho lokhu iqondise kuBantwana. Kwathi uma iSilo uDingane sesibona ukuthi uMntwana uMpande uyaphila emqondweni wakhe samthumelela ikhulu lezithole esasimupha zona. Kanti inhloso yaso kwakungukumyengela oPhathe. Sathumela uNxagwana kaZivalele Zulu waseGazini kanye noMathunjana kaSibhaca Nkwanyana. UMntwana uMpande ngale nkathi wayehlala emzini wakhe wakwaNtolwane. Kwathi uma sebezethulile izinkomo kuMntwana uMpande base bemtshela ukuthi kuthiwe akafike eMgungundlovu azozibonga ngosuku Iwesihlanu zifikile. Izithunywa zavalelisa zasuka zahamba. Kuthe sezisendleleni uMathunjana Nkwanyana wathi kulaba ayehamba nabo usekhohlwe ishungu lakhe lapho abehlezi khona kwaNtolwane. Wathi abamlinde usalilanda. Kuthe lapho efika kuMntwana uMpande wasemtshela ukuthi ubanjwe indlebe yiNduna uNdlela yathi asize atshele uMntwana uMpande ukuba angalingi azobonga lezo zinkomo - 143 - ngoba iN gonyama uDingane ihlose ukuba izombulala. Wasuka lapho wajaha labo ayehamba nabo ukuba bangamshi yi. UMntwana uMpande wasuka ngokushesha eNtolwane wawela uThukela wayobhaca kubelungu. Kwathi lapho efika kubelungu abaze bamkholwa neze lapho ebatshela ukuthi ubalekela iSilo uDingane. Bamvivinya ngazo zonke izindlela kwaze kwabacacela ukuthi uqinisile. Okuthe uma sebekukholwa akushoyo base bemgcoba ukuba abe yiNkosi kaZulu ongaphesheya koThukela. 4.5.1.1 INKOSI UMP AN DE IBEKW A NGAMABHUNU Ukugcotshwa koMntwana uMpande ngamaBhunu kwaba isikhathi soguquko olunzima es izweni sikaZulu. Kwakungakaze kwenzeke kweleNdlovukazi uMthaniya ukuba iSilo soHlanga sibekwe ngabezizwe esihlalweni sobukhosi. Futhi lokhu kwenziwa ngenhloso yokubhidliza umbuso owawakhiwe kanzima yiSilo uShaka ngomkhonto nangegazi likaZulu . UZulu wayenenqubo nendlela ayebeka ngayo amaKhosi oHlanga. Kusukela ngalelo langa lokubekwa koMntwana uMpande njengeNgonyama kaZulu leyo nqubo yabekwa eceleni kuze kube manje. (Silo sasibekwa ngabeNdlunkulu kaZulu kanye nesizwe son kana ngokusethula ezinyanyeni zobukhosi phakathi es ibayeni . lndlunkulu kwakuyiyona eyayicelela iSilo es ibekwayo kubanikazi besihlalo ukuba bamdedele umzukulu wabo ahlale es igqikini sabo. Ukubekwa kweNgonyama ngaleyo ndlela kwagc ina ngeS ilo uDingane. AmaBhunu amgcoba uMntwana uMpande qede ayesethi kuye uma eqini sile ukuthi ubalekela iSilo uDingane ayezobona ngokuba ahlomise impi yakhe ay ibheki se ekhaya. UMntwana uMpande wabethembisa ukuthi uzobambisana nabo ngawo onke amandla anawo. [silo uDingane sathumela induna uDambuza Nzobo tombela kaSobadli , ukuba ayoxoxisana ngokuba kwakhiwe uxolo phakathi kukaZulu namaBhunu . UMntwana uMpande wathi - 144- akubulawe uDambuza ngoba nguye owayehamba phambili ukukhuthaza iSilo uDingane ukuba sibulale amaBhunu ayeholwa uPiet Retief. Nebala amaBhunu ayibulala induna uDambuza nanxa yabe iyisithunywa seSilo okwakungenziwa neze lokho kwaZulu. Indawo abambulalela kuyo yaqanjwa igama elisha kwathiwa kukwaDambuza. Ngale nkathi izwe lakwaZulu labuswa yiZilo zobukhosi ezimbili uDingane noMpande. ISiio uDingane kwathathwa ngokuthi sesibusa kuphela izwe elisenyakatho yoThukela. (Silo uMpande sona sathi sesilidlile lonke eliseningizimu noThukela. ISiio uMpande sabeka induna uMpangazitha owayezalwa yiNkosi lIPhakathi Mncwango ukuba aphathe impi yaso. Impi yeSilo uDingane yehllliwa kanzima ngamaBhllnll eNcome. Isilo uMpande sayihlomisa eyaso sathi ayiyobhekana neyeSilo lIDingane eMaqongqo. ISiio uMpande sehlula iSilo lIDingane empini yaseMaqongqo. Kwathi lIkuba kubulawe induna uNdlela ngonya nesihluku esasesabeka, uMntwana uMaphitha nezikhulu zombuso wakwaZu lu bah lela uzungu lokuba iSilo uDingane sibulawe naso. Kwathi uma sesibulewe iSilo uDingane ngamabutho akwaNyawo kanye nawamaSwazi, amabutho kaZulu ayesecela uMntwana uMaphitha kaSojiyisa ukuba awahole ukuze akwazi ukuqhubeka alwe nempi yoMntwana uMpande. UMntwana uMaphitha wathi angeze akwenza lokho ngoba iSilo uMpande nanxa sibekwe ngamaBhunu kodwa yisona esesisele ol ibeni IweNgonyama uSenzangakhona. Wayesethi impi kungakuhle ihambe iyokhonza eSilweni esesibekiwe. Wasethumela eNgonyameni uMpande e-yoyibikela ukuthi umfowabo iSilo uDingane ubulelwe ngamaSwazi. UMntwana uMaphitha wathi ubecela ukuthi noma bekuliwa kepha iSilo uMpande sibemukele abantu bakayise iSilo uSenzangakhona. INgonyama uMpande yethembisa ukuthi amabutho ayelwa ohlangothini IweSilo uDingane siyowemukela ngezandla ezimhlophe uma ebuya ezokhonza kUyo. Nebala impi yonke yaqoqwa wayeseyitshela uMnt~ana uMaphitha ukuthi kayihambe ibuyele kwaZulu iSilo uMpande sesiyilindele ukuyamukela embusweni waso omusha. Amabutho ayesekhukhula abuyela eSilweni uMpande. - 145 - Kwathi ekufikeni kwamabutho eSilo uDingane abalandeli beSi lo uMpande bawabiza ngokuthi angumdidi kaNdlela. INgonyama uMpande yakukhuza kakhulu lokho ithi kungashiwo kubantu bakaPhunga noMageba. ISiio uMpande sathumela izikhathi eziningi sicela uMntwana uMaphitha ukuba abuye azohlala naso. Ekugcineni uMntwana uMaphitha wakwemukela ukuthi iNgonyama uMpande ay isoze yambulala. Wasehamba eyohlangana nayo. Kwathi ekufikeni kwakhe phambi kweSilo uMpande samemukela ngenkulu intokozo. Sathi kuye, "Mfowethu Maphitha, ngiyazi ukuthi ungivikele kangakanani olakeni IweSilo uDingane. Ngakho anginawo amazwi enele engingakubonga ngawo. Ngikunikeza nazi izintombi zoMnd lunkulu weSilo uDingane. Futhi ngikuqembulela nazi izinkomo efeni leS ilo uDingane ngikhombisa ukubonga kwami. Mfowethu Maphitha ngiyazi ukuthi uMndlunkulu ngelinye ilanga uyophela, kanti nezinkomo nazo ziyophela, kepha ngikunika izintaba zezwe owawuzisikelwe yiNgonyama uShaka ukuba uqhubeke uzibuse." Umntwana uMaphitha waqhubeka walibusa kanjalo izwe lakwaNdwandwe. Kwathi ukuhamba kwesikhathi iSilo uMpande samcela ukuba akhele iNdlunkulu uN gqumbazi umuzi wakwaGqikazi. Amabutho ayeholwa uMntwana uMaphitha ayaziwa ngokuthi uGqikazi isibaya esikhulu. INgonyama uMpande yangena esihlalweni sobukhosi ezinye izikhulu zezwe lakwaZulu zingenakho ukuyenamela. Kwathi ngendlela eyahlalisana ngayo ngokuthula nabantu bakayise yagcina isiyisilomo kubo. Yabusa iminyaka engamashumi amathathu nambili. INgonyama uMpande iyona eyabutha amabutho amaningi kunaMakhosi onke oHlanga. Amabutho anqunywa iSi lo uMpande yilawa: iNdabakawombe uMdlenevu iZingwegwe IziNgulube iziNkone uMkhuze uMziwengwenya uMzinyathi uNongamulana iSangqu uThulwanaiaMamboza iSibabule - 146- iziNkonkoni iNdlondlol Ushisizwe uDlokol uGqikazil uDudlidu iQwa uMxhapho/uHlwayi iziPikili uBhewula iShudu iNdluyengwe iMvemnyama uMlambongwenya iNslikamngeni iNdwali uNokhenke iKwentu uKhandampemvlll uMcijo Sewuveziwe ullliando weNkosi uMpande, sekuzoqhathaniswa ukwethulwa komlando weN kosi uMpande. 4.5.2 OKUFANAYO EZIBONGWENI KANYE NASENOVELINI • Ingxabano phakathi kweNkosi uMpande neNkosi uDingane Esahlukweni sokuqala senoveli kllkhlllllnywa ngengxabano eyaba khona ngesikhathi iNkosi uDingane ithumela icela ukuba iNkosi lIMpande ithulllele iblltho lIHlolllendlini ukuba liyokwelekela lapho iNkosi lIDingane isihlasela amaSwazi. rNkosi uMpande yenqaba. INkosi uDingane yenza iSlI lokliclipha iNkosi lIMpande lIkllze imblilale. Umthllmelela izithole okuzothi uma esezozibonga bese eblilawa. UNd lela kaSolllpisi uyayexwayisa iNkosi lIMpande. INkosi lIMpande yabe seyibalekela esillingwini nabantu bayo. Ezibongweni kllvela ngokuthi: UMsilllude owavela nges illlba, Phakathi kwamaNgisi namaQadasi. - 147 - Inkonyane edukel 'ezulwini , uNowelamuva wawoShaka Mdayi! Sabela kweliphesheya (Nyembezi , 1958:63) Uma kukhulunywa ngamaQadasi kushiwo amaBhunu. INkosi uMpande yawelela ngaphesheya koThukela. UNyembezi ( 1958) uthi abantll abawela neNkosi lIMpande babeyizi-17 000. • Umhlangano phakathi kweNkosi uMpande namaBhunu Esahlukweni sesibili kukhlliunywa ngomh langano owaba khona mhla ziyi -15 kuMasingana we-1839 owawuphakathi kweNkosi lIMpande namaBhunu embuza ngokubaleka kwakhe. Emva kokumpheka ngemibuzo eminingi efuna nezimfihlo zakwaZlIllI abe esemamukela. Ezibongweni kuvela lapho kuthiwa: UMnguni wahlala phansi Wavum'izindaba ezilukhllni , Ezikhlliunywa kllbo kwaMalandela. (Nyembezi , 1958 :64) • Impi yaseMaqongqo Esahlllkweni sesithathu kukhlliunywa ngempi yaseMaqongqo eyayiphakathi kweNkosi uDingane neNkosi uMpande mhla zingama -29 kuNdasa we-I 840. Kule mpi iNkosi lIDingane yehlulwa khona. Ezibongweni kuvela lapho kuthiwa: Izul 'elidume phezu kwaMaqongq 'omabili , Laduma lazithath ' izihlangu zoMbelebele, Lazithath ' izihlangu zeZinyos i, Lazithath ' izihlangll zoD lambed lu , Lazithath'izihlangu zikaNondayana, Lazithath'izihlangu zoMgumanqa (Nyembezi , 1958:73) - 148 - Lapha kubalwa amabutho eNkosi uDingane aphelela eMaqongqo. Kuso les i sahluko kuvezwa nokuthi kwafa iqhawe elikhllill likaDingane uNozishada kaMaqhoboza kuthiwa ezibongweni . Wamudl'uNozishada ezalwa uMaqhoboza. (Nyembezi , 1958:77) • Ukubulawa kwamanxusa eNkosi uDinga ne Esahlukweni sesithathu senoveli kukhulunywa ngesehlo esingazange senzeke emlandweni sokubulawa kwamanxusa ayethunywe yiNkosi uDingane ukllba ayotshela amaBhunu ukuthi uzimi sele ukuhlawula ngezinkomo. Lawo manxlIsa kwabe kunguDambuza noS ikhombazana kuthiwa yiNkosi uMpande eyabhebhezela ukuba babulawe. Lesi sigameko ezibongweni sivela ngokllthi: Usongo Iwensimbi yakond ikidi , Elidl ' uDambliza benoSikhombazana (Nyembezi, 1958 :74) • Ukubulawa koMntwana uGqugqu Esahlukweni ses ihlanu senoveli kukhullinywa ngokllbulawa komnewabo weNkosi uMpande uGqugqu okungllyena kuphela owayesesele emadodaneni eNkosi lISenzangakhona. Wabulawa ngoba kuthiwa uma ethimliia abantu babethi "thuthllka Mageba: iNkosi lIMpande yabe seyesabela ukllthi uzoyibulala. UMasiphu la kuthiwa lIyena owah loh la iNkosi uMpande lIkllba ibulale uGqllgq ll . UNyembezi (1958:70) ukuveza ngokuthi lIGqugqu wayesenza uzungu lokubulala iNkosi uMpande yi ngakho nje ezibongweni kuthiwa: Us ima yedwa njengelanga, Lona limi lodwa ezul wini , Ngeqanda elilodwa, - 149- N gelakoka N gotsha. Ntonga yethusi , Eyasala kweziny' izinduku . (Nyembezi , 1958:68) 4.5.3 OKUTHOLAKALA ENOVELINI KUPHELA Kusenovelini kuphela esahlukweni sokuqala lapho kuchazwa khona igama leNkosi uMpande ukuthi ukwethiwa kwakhe lona kwakusho ukuthi nguye oyozala andise umuzi weNkosi uSenzangakhona, nguye oyoba yimpande yesizwe sakwaZulu. Esahlukweni sokuqala senoveli yilapho sichazelwa kabanzi ngesllTlO seN kosi uMpande. UDhlomo (19:21) uthi yathi iNkosi uMpande isifike entangeni yazimuka kakhulu , yaba yimbube nje. Ebusweni imnyama bhuqe. Kusenovelini kuphela esahlukweni sokuqala lapho kuphathwa khona umama weNkosi uMpande okuthiwa uNgotsha wakwaHlabisa. Enovelini kuvezwa isenzo esihle seNkosi lIMpande eyasenza emva kokllba isithe amaBhllnll awabulale uDambuza noSikhombazane okwakungamanxuxa ayethunywe yiNkosi uDingane. INkosi uMpande yondla abantwana bakaDambuza, nabakaNdlela uGodide noMavumengwane kanye nabanye. Lokhu kutholakala esahlukweni sesithathll. Kusenovelini kuphela esahlukweni sesithathu lapho kuvezwa khona ukubekwa kweNkosi uMpande mhla lullinye kliMbasa, lIkllba ibe yinkosi yalabo bantu eyayiqembllke nabo. Klize kuvezwe nokuthi amaBhunu amnikeza imithetho ellliningi okwakulllele abuse ngaphansi kwayo. Omunye wawo kwakungowokuthi angabulali Illuntu. INkosi uMpande yaze yadonswa ngendlebe nangodaba Iwendlalifa lapho athi alllaBhunu oyobusa elllva kwakhe uyokhethwa ngemvullle yabantu kllvume wona alllaBhllnu. Wabizwa ngokllthi "Yinkosana ebusayo lIZulu oqelllbukile." - 150 - Kuso isahluko sesithathu kuvezwa ubuqili bamaBhunu lapho eseqhwaga izwe eNkosini uMpande ngoba ethi kumele akhokhe isikweletu sokulekelelwa empini yaseMaqongqo elekelelwa yiwo. Lokhu kwakungamallga aluhlaza ewe ukuthi amaBhunu ayelekelele empini yaseMaqollgqo, uZulu wayezilwela yedwa. Kusenovelini kuphela esahlukwelli sesll1e lapho kuvezwa ukuthi emva kokukhothama kweNkosi uDingalle bonke abantu ababellgabalalldeli bakhe base bebizwa kuthiwa "Ngomdidi kaNdlela" kuthiwa iNkosi uMpallde yabaphatha kahle laba bantu ngoba uNdlela wayeyisindise kanillgi ekufeni. Kusenovelini kuphela lapho kukhulunywa khona Ilgesigodlo seNkosi uDillgane eMpheqaneni. Lokhu kusesahlukweni sesille. Nezinye izigodlo kuyakhulunywa ngazo IljellgakwaMahambehlala, eSiklebheni kallye nakuLallgazalla. Esahlukwelli sesihlanu kukhulullywa IlgoMawa ullillakazi weNkosi uMpande owawela way a esiLullgwilli eNatali emva kokufa kukaGqugqu. Ballillgi abantu abawela belandela uMawa. Kulesi sahluko kukhulunywa ngoMnu Cloete owaloba ebika eNgilandi ukuthi uMpande uyinkosi embi ebulala abantu . K waze kwabaleka noMfulldisi uGrant, noMfundisi u-Adams owayethi uzoqhuba ukholo wenqatshelwa yinkosi uMpande. Kuvezwa ukuthi iNkosi uMpande yabaphatha kahle labo ababethengisela abantu bayo. Esahlukweni sesithupha kuvezwa ukuthi Isaga esithi "Sobohla Manyosi" sasuswa lapho uManyosi ehlubuka eNkosini uDingane lapho ayesutha khona eya eNkosini uMpande. Kuthiwa uManyosi wayeyisikhulu kwaZulu kusabusa iNkosi uDingane. Kuthiwa wayeyindoda eyayidla kakhulu , ISlyaze yaba nesisu esikhulu. Wayenethezekile kangangokuba akukho noyedwa owayengaeaballga ukuthi uMallyosi angahlubuka eNkosini uDingane. Yikho lokho okwabanga ukuthi uma esehlubuka eseya eNkosini uMpande bese kuthiwa "Sobohla Mallyosi" bebhillqa isisu sakhe esikhulu bethi njengoba eseshiya umbuso weNkosi uDingane eselandela iNkosi uMpande sizoneipha leso sisu esikhulu. - 151 - Esahlukweni sesikhombisa kuthiwa iNkosi uMpande yaqhatha aBantwana bayo uCetshwayo noMbuyazwe ifuna balwe baqedane lIkuze kusale uMkhungo bese ebusa. Kusesahlukweni sesikhombisa lapho kllkhulunywa ngondlllnkulll beNkosi lIMpande uMonase wakwaMntungwa amsiselwa yiNkosi uShaka esekhulelwe owafike wazala uMbuyazi , uNgqumbazi wakwaZlIngu amlotsholelwa yiNkosi uShaka owazala uCetshwayo naye ezalwa inkosi , bese kuba uNomatshali wakwaNtllli unina kaMthonga. Kusesahlukweni sesikhombisa lapho kukhlliunywa ngobuxoki beNkosi uMpande lapho itshela khona amaBhunll ukuthi ozoba yi kosi lICetshwayo. Ekhaya ibatshela ukuthi uMbuyazi khona lapho ibuye iveze igama likaMthonga nakuba yayihleba ngoba wayezalwa yintandokazi lINomatshali. UZlIlu wayefllna kube uCetshwayo ngoba ezalwa yinkosikazi eyalotsholwa yiNkosi lIShaka ngezinkomo. Esahlukweni sesikhombisa kuvela amabutho ayelwa: ElikaMbllyazi iziGqoza nelikaCetshwayo lISuthu mhla zi-02 kuNgcela ngonyaka we-1856. Kuso lesi sahluko kukhulunywa ngokuphelelwa yisithunzi kweNkosi uMpande lapho izinto sezibuzwa kuCetshwayo yena esaphila. Ukufa kwaBantwana eNdondakusuka bebulawa uCetshwayo. INkosi uCetshwayo ithola isiqalekiso kllyise iNkosi lIMpande, kusesahlukweni ses ikhombisa. Esahlukweni sesishiyagalombili kukhulunywa ngoNomatshali owabulawa ngoba ethandwa yiNkosi uMpande sekuthiwa uyathakatha. INkosi uCetshwayo yathuma amabutho ukuba ayombulala emzini wakhe eMdumezulu. Awamficanga, wayesebaleka waya kwaNodwengu. Ambulala phambi kweNkosi uMpande. Esahlukweni sesishiyagalolunye kukhulllnywa ngokomisa kwezulu kwaZulll. Inyanga uMbethe Ngcobo wazama ukulinisa esebenzisa imithi yakhe nenyamazane iqhina. Lutho ukuna izulu. Wagcina esebhuqwa ngalokho, wasabela impilo yakhe wabaleka, wabaleka nabantu abaningi. Kuso lesi sahluko kukhulunywa ngokushaywa komthemtho wesibalo - 152- ngonyaka we-1858. Wawuthi wonke umuntu ongena esiLlIngwini kllmele asebenze ngaphansi komlungll iminyaka emithathll ngaphambi kokuba akhlllllieke. Esahlukweni seshumi kukhlliunywa ngendawo eyakhonjwa yiNkosi lIMpande eyabizwa ngokuthi yizwe labathakathi lapho bonke ababenukwa yizanllsi zibanllkela into engekho babethllnyelwa khona lIkuze baphephe. INkosi uMpande waphungula izanusi eziningi ngokuzicindezela ukuba zibuthwe ukuze ziyolwa izimpi. Esahlukweni seshumi nanye kukhulllnywa ngoSobantu ehalllbeia uMpande, lolu hambo lukaSobantu wayehamba nezinsizwa ezintathu ayezifundisa ekllkhanyeni. Baqala babona iNkosi uCetshwayo base bedlulela kwaNodwengu, uSobantll wayezocela ukuthi kuvunyelwe abefundisi bangene kwaZlIlu. Esahlukweni seshullli nambili kukhulllnywa ngoNyambose okwabe kuliqhawe futhi iNkosi uMpande imthanda kakhuill . Abantu bathi uNyambose ukhuluma kabi ngesigodlo. Inkosi yenza ubulima yathi akabaleke aye eSi lungwini , wenqaba, walinda impi ukuba ifike imbulale nebala kwenzeka kanjalo-ke. Esahlukweni seshumi nantathu uSomtsewu wafika kwaZulu ezokhalela iNkosi uMpande ngabantwana bayo abaphela eNdodakusuka. USomtsewu wayezocelela abantwana bakaMpande ukudla, wacishe wabulawa yiNkosi uCetshwayo ngoba icasulwe ukuthi wayeye eNkosini uMpande. Esahlukweni seshumi nane kukhulunywa ngamabutho eNkosi uMpande ayemaningi , kuvela nokuthi inkosi yabe inesandla esilukhuni ngoba amabutho uma eyolwa yay ingawanikezi ukudla njengoba kwakwenza iNkosi lIShaka futhi yayingawaklomelisi uma ehlabanile empini. UMasiphula uye owayehlohla inkosi ezenzweni ezimbi eyayizenza. Ukllblilawa kwesikhulu esathi sihlaba imvlI yakhalisa okwelllbuzi kwathiwa ulllhioia masiblilawe. Kulesi sahluko seshumi nanhlanu umkhosi wokweshwallla lIyachazwa. - 153 - Esahlukweni seshumi nesithupha kukhulunywa ngoMatshana owabaleka esilungwini wabalekela kwaZulu ngoba ebulele abathakathi ababegcwele ezweni lakhe. Uhulumeni wahluleka ukumbopha esebalekile. Esahlukweni seshumi nesishiyagalombili kukhulunywa ngokwehlulwa kukaMbuyazi ehlulwa uCetshwayo ngoba ayeguqe phezu kwesihlangu sikaMbuyazi eyalelwe yinyanga uManembe. Esahlukweni seshumi nesishiyagalolunye kukhulunywa ngoNosimilo iqhawekazi , indodakazi yomnunzane othile kwaZulu owanqaba ukuganisela isikhulu amadodakazi akhe amabili mahhala ngoba wayesesebenzela iNkosi uMpande wathi akawathathe. UNosimilo weqa yena wabaleka elibangise esilungwini. Wafika uNosimilo watholana nesoka lakhe elidala uNkomeni. UDhlomo uyasikhipha nje kancane eNkosini uMpande usexoxa ngoNosimilo. Wahamba uNosimilo wayoziganisa kubo kaNkomeni waze walotsholwa. Kukhombisa isibindi Ie ntombazane eyayinaso. Esahlukweni samashumi amabili kukhulunywa ngokukhothama kweNkosi uMpande lapho kuthiwa yakhothama ngonyaka we-I 872. INkosi uCetshwayo yayingekho ngesikhathi kutshalwa iNkosi uMpande. 4.5.4 OKUTHOLAKALA EZIBONGWENI KUPHELA Ezibongweni zeNkosi uMpande kokhona lapho kuthiwa: Abakithi ngibasolile, Inkosi yakith 'abayitshelang' izibuko, Bayiweze ngelezimvubu nelezingwenya. (Nyembezi , 1958:65) Lokhu akutholakali enovelini. Lapha kukhulunywa ngesikhathi iNkosi uMpande ibaleka nabantu bayo iya ngaphesheya koThukela. Kuvezwa ukuthi babehamba ngokubaleka bangathatha indlela engumendo, kuze kuthiwe ngokungayazi indlela babehambe bebuza: - 154- Wabuz'iMpofana neNdaka, Wathi'lIMzinyathi Ngiyakuwllbllza phambili (Nyembezi , 1958:64) Ziningi izigameko ezivezwayo zeNkosi uMpande nabantll bakhe ngesikhathi bebaleka beya eSilungwini ezingekho enovelini. Uma kuthiwa: Usibasandleleni zabamukayo nabahleliyo, Bathi'abahleliyo Ikhona bezosala besokh ' umlilo (Nyembezi , 1958:67) Kuthiwa iN kosi uMpande nabantll bayo babehamba babuye bame, kubaswe kudliwe. Ezibongweni kuze kuchazwe nokllthi izindlll zabo bazakha ngendlela engajwayelekile lapho kllthiwa: Wakh ' izindlu ngezinzala zotshani , Wakha amagllma ngomsingizane. (Nyembezi , 1958:64) Ezibongweni kuphawlliwa ngesigameko lapho iNkosi uMpande ihlasela amaSwazi. Kuthiwa amaSwazi afihla izinkomo emihhumeni nawo ayesecasha khona el11ihhul11eni. Impi yeNkosi uMpande yehluleka yahamba kanti iNkosi uMpande izobuye ithumele iblltho uBulawayo ukuba ayolanda izinkomo. Nebala bazithola sezikhishiwe emhhllmeni. Lesi sigameko sivela kanye ezibongweni: Inhlehlanyovane kaNdaba, Ihlehlele futhi ngoBlIlawayo, Ihlehlel ' izinkol11o zamaSwazi . (Nyembezi, 1958:65) Ezibongweni zeNkosi uMpande kukhulunywa ngokuhlaselwa kwabeSuthll okungekho enovelini. Kuthiwa iNkosi lIMpande yathi ihlasela amaSwazi okokuqala yangathola lutho. - 155 - Yabe seyedlulela kubaPedi inkosi yabo okwakuwuSikwata ezalwa uThulwane. Kuthiwa nakhona kubaPedi akatholanga lutho. Lokhu ezibongweni kuvela kanje: Wamudl'uMtshikila kubeSuthu bakwaPhahlaphahla, Othukuthele wawel'uBhalllle ngemvula yezinyembezi, Way'enqabeni kaSikwata kllbeSuthu. (Nyembezi , 1958:76) Ezibongweni kllbllye kuvezwe isigameko esididayo lapho kuvela khona ukllthi liNd lela wayenonya, ngoba sazi ukuth i uNdlela wakwaNtllli uyena owamela iNkosi uMpande kwaze kwaba sekugcineni. Lokhll sikuthola lapho kuthiwa: Umdayi ubalekela unya IwakwaNtuli , Nolwakwa Ntombela, Babulal'umuzi kaNdaba, Bathi bawunikiwe, Bawunikwe uPhunga, Bawunikwe uMageba (Nyembezi , 1958:78) Kuyezwakala okllkaNtombela ngoba yena wayethembekile eNkosini lIDingane, akakaze avikele iNkosi uMpande. Ezibongweni kukhulunywa ngempi eyayiyohlasela eNyakatho eSwazini yabuya namantombazane amabili ayethunyiwe ayefana nondiunklliu weNkosi uMpande, uNomampo noNoziqubll. KlIvela kanje: Weza nezibhaxa zizibili, Esinye sengathi singuNomampo, Esinye sengathi singllNoziqubll. (Nyembezi , 1958:79) Kukhulunywa ngamaSwazi anele athunjwa ayesethatha amasiko amaZulu. Kuthiwa amaSwaz' akhawul'ukumfllng'uSomhlola, - 156- Ayihulul'imfibinga Ngaphakathi kwaNodwengu. (Nyel11bezi , 1958:79) Uma kukhulunywa ngoSomhlola kushiwo iNkosi yal11aSwazi kanti il11ftbinga ubuhlalu obabuthandwa kakhulu yiNkosi uMpande. Kusezibongweni kuphela lapho kukhulunywa khona ngoTokotoko noMaphitha okwakungal11adodana kaSojiyisa ul11newabo weNkosi uSenzangakhona. Kuthiwa: Gijimani ngazo zonke izindlela, Niyobikel ' uMaphitha noTokotoko, Nith'il11pi kayibizwa yithi , Nith ' ibizwa nguMadela, Ngowakithi kwaMadela. (Nyel11bezi, 1958:80) Kusezibongweni lapho kuchazwa khona lIkuthi ukllftka kwal11aBhunu, kwaletha nezinqola. Kuze kuchazwe nokuthi ngisho nayo iNkosi uMpande yayithwalwa ngenqola ngenxa yokuzimuka kwayo. Kuvela kuthiwa: Umgwaqo wezinqola, Ul11ashishiliza, Umunt' emu landela, Angaz'aftke kwaHlathikhulu . (Nyel11bezi , 1958:80) KwaHlathikhulu kushiwo eSwazini . Kusezibongweni kuphela lapho kllvezwa khona ukuthi ukuftka kwamaBhunu kwaveza nokuphawulwa kwezinkomo ngokuthi zilotshwe. Lokhu kulotshwa kwezinkomo inkosi uMpande yayingakuthandi. Kuvela kuthiwa: UMpande kazithand'izinkol11O Ezilotshiwe ngencwadi , - 157 - Ngob'izinkomo ezinencwadi ezamaBhunu (Nyembezi , 1958:80) Kusezibongweni kuphe1a lapho kuvezwe inkolelo yokuthi amakhosi akwaZlIlu ayekwazi ukuni sa imvula. Kwakuthi lapho lomisi le inkosi ithathe izinkabi ezimnyama iyoce la imvula kuNkosinkulu. Ngesikhathi seN kosi uMpande izimvula zazifika kahle. Kuvela kanje: Wabhoboz'umthombo wemvllla, Imvula sasingesakwaz' ukllyibona Kithi kwaMalandela. (Nyembezi , 1958:81) Ezibongweni kugqanyiswa kakhlliu izikhathi zokufika kwabeillngll ukuthi kwasekuphuzwa ogologo. Akuchaziwe enovelini lokhu . Sizwa kllthiwa: Utshwala bukago logo, Babungaphllzwa muntu kwaMalandela, Babuphuzwa yimihlambi yezinyamazane. (Nyembezi, 1958:8 1) Akukho enovelini lapho kukhlliunywa ngesenzo seNkosi uMpande lapho kwakuthiwa yay ithi uma ihamba phakathi kwendawo ithathe izinkomo kubamnuzane, umnyatheli so. Ezibongweni kuvela kuthiwe: Imamb'ebamb' izinhla, YenYlls' iVuna, lmihlambi yamaduna yagugudeka, Kugugudek'ezawoMaphitha, Kwagugudek 'ezawo Tokotoko, Owad1'izinkomo zawoPhalane zonkana, EzoMbelebele zamuka nomoya. (Nyembezi , 1958:8 1) - 158 - Kunesigameko esididayo esibalulwa ezibongweni kuphela okungaqondakali ukuthi zikhuluma ngayiphi impi ngoba eyaseMaqongqo yalwa ngoMasingana. Ezibongweni kuthiwa Ie mpi yalwa phakathi kukaNhlaba noNhlangulana. Kuvela ngokuthi: Wathukuthela phakathi kwezinyang'ezimbili , Phakathi kukaNhlangula noNhlangulana, Wayophuma phakathi kweDlinza neShowe, Iziqu zemithi zabheka phezulu, Waphuma phakathi kukaMpewela noMaqhwakazi , Iziqu zemithi zabheka phezulu. (Nyembezi , 1958:64) Sekuqhathanisiwe ukwethulwa komlando weN kosi uMpande. Kuqale kwabhekwa umlando weNkosi uMpande, kwabe sekubhekwa lokho okufanayo ezibongweni kanye nasenovelini , kube sekubhekwa lokho okutholakala enovelini kuphela kanye nalokho okutholakala ezibongweni kuphela. Sekuzoqhathaniswa ukwethulwa komlando weNkosi uCetshwayo. 4.6 INKOSI UCETSHWAYO Umlando weNkosi uCetshwayo uzokwethulwa ngokulandela izihlokwana ezilandelayo: ukukhula kwayo; umbango wobukhosi; umbuso wayo; ukungahloniphi kwebutho leNgcugce; Impi yamaNgisi namaZulu; impi yaseRorke's Drift; ukuqedwa koLundi; ukuboshwa kwenkosi uCetshwayo; inkosi ihlangana neNdlovukazi yamaNgisi; ukubuya kweNkosi kwaZulli kanye nokllkhothama kweNkosi uCetshwayo. Ukuze ucwaningo lulandeleke kahle kuzoqale kuvezwe 1I1111ando ngeNkosi uCetshwayo, okushiwo ababhali abehlukene ngeNkosi uCetshwayo bese kubhekwa okufanayo enovelini yom lando weNkosi uCetshwayo kanye nezibongo zayo iNkosi uCetshwayo. Kuzobe sekubhekwa okutholakala enovelini kuphela kanye nalokho okutholakala ezibongweni kuphela. Ekugcineni kuzobe sekuphawulwa ngokuthi yimuphi umehluko okhona phakathi kwenoveli ebhalwe uR.R.R. Dhlomo (1936) ngeNkosi uCetshwayo kanye nezibongo zeNkosi uCetshwayo njengoba ziqoqwe lINyembezi (1958). - 159 - 4.6.1 UMLANDO WENKOSI UCETSHW A YO 4.6.1.1 UKUKHULA KW A YO INKOSI UCETSHW A YO UCele (1997:33) uthi ngesikhathi sokubusa kweNkosi uShaka, iNkosi uMpande okungomunye wabafowabo beN kosi uShaka wayalelwa yiNkosi uShaka ukuba aganwe yinoma ngamangaki amakhosikazi. Undlunkulu omdala weNkosi uMpande uNgqumbazi , iNkosi uMpande yamlotsholelwa yiNkosi lIShaka ngoba ibonga ukuba yinduna yebutho lakhe. UNdlunkulu uNgqumbazi wayeyindodakazi kaMbonde kaTshana wakwaZlIngu. Indodana endala yakhe kwabe kunguCetshwayo . Kukholakala ukuthi wazalwa ngemllva kokufa kweNkosi uShaka ngonyaka we-1828, kodwa-ke imibono iyehluka ngokuyilona lona suku azalwa ngalo. UCetshwayo wakhulela emzini kayise eMlambongwenya. Ngenkathi iNkosi uMpande ibalekela iNkosi uDingane iya eMgungundlovu iyocela usizo emaBhunwini wethula iNkosi uCetshwayo emaBhunwini njengendodana kandlunkulu wakhe omdala futhi njengendlalifa. Ukuze amaBhunu angamdidi nabanye abantwana benkosi abaningi, ambeka uphawu ngokusika indlebe yakhe. Kwavele kwabonakala nJe ngesikhathi lICetshwayo ekhula ukuthi ngempela simfanele isikhundla sobukhosi. Ngesikhathi sempi yaseNcome ngo-1838 iNkosi lICetshwayo yayisencane ukuthi ingalwa kepha yona yayiwudibi lukayise. UCele (1997:34) uthi ngonyaka we-18S3 iNkosi uMpande yaya kohlasela amaSwazi , ngaleso sikhathi iNkosi uCetshwayo yayiseyibhungu futhi isebuthweni aMamboza. Yaveza ubuh lakani bayo ekulweni kanye nasekubeni umholi. Kwabonakala kakhulu ubuqhawe beNkosi uCetshwayo. 4.6.1.2 UMBANGO WOBUKHOSI UCele (1997:33) uthi uNdlunkulu wesibili weNkosi uMpande uMonase wayengomunye wondlunkulu beNkosi uShaka. Abanye bathi wayesevele ekhulelwe ngenkathi egana iNkosi uMpande. Wathola uMbuyazi , owayelingana neNkosi uCetshwayo kepha yena ezalwa ngasekhohlo. Ngokuhamba kwesikhathi kwaqala uklldideka eNkosini uMpande ukuthi uyena bani oyothatha lIbukhosi emva kwayo. Kepha inkosi yabe isibonakala lIkllthi yayisididwe - 160- undlunkulu uMonase ngoba efunela indodana yakhe uMbuyazi. Kuthiwa iN kosi uMpande, undlunkulu uMonase yabe il11thanda ngaphezu kwabo bonke ondlunkulu. Lokhu yikho okwenza inkosi igcine isibona uCetshwayo nj engol11untu odelelayo futhi ongenanhlonipho ngakho-ke okungal11fanele ukuba abe yinkosi. Ul11bango phakathi kukaCetshwayo noMbuyazi wahlukani sa phakathi ISlzwe sal11aZulu . Kwaba khona al11aqel11bu al11abili iZigqoza okwabe kungezeNkosi uMpande kanye noMbuyazi kanye noSuthu okwabe lungo lukaCetshwayo. Inkosi uMpande yaxosha uCetshwayo esigodlweni sakwaNodwengu ngoba ethi ul11ehli sa ukudul11a ayesenakho. Kwenzeka indida ngoba el11zini wayo ol11 usha oNdi ni uCetshwayo wad ul11a nakakhulu. US uthu ibutho leNkosi uCetshwayo landa led lula elikaMbuyazi iZigqoza. INkosi uMpande yawaqhatha kaninginingi al11adodana ayo uMbuyazi noCetshwayo ngoba ifuna aphul11elele uMbuyazi. Il11pi yaba khona phakathi kwala l11adodana eNdondakusuka lapho uCetshwayo ehlula khona uMbuyazi. Nakuba uCetshwayo ehlula uMbuyazi kepha waqhubeka nokungal11ukeleki eNkosini uMpande njengendlalifa. INkosi uMpande yaqala yakhonza uMthonga owayezalwa undlunkulu wakhe ol11ncane uNol11atshali. UCetshwayo wanele wakuzwa lokho wabe esethul11ela uBhejane kaNol11ageja ukuba ayoh lasela isigodlo saseMd ul11ezulu sikaNdlunkulu uNol11atshali . Kwafa uNdlunkulu uNol11atshali nendodana yakhe uMpoyisana ikhona iNkosi uMpande. UMthonga noMgidlana baphul11elela ukubaleka. Ngonyaka we-1867 iNkosi uMpande yavul11ela aMal11boza okwabe kuyibutho leNkosi uCetshwayo ukuba aganwe. Indodana yokuqala yeNkosi uCetshwayo yazalwa ngonyaka we- 1868 eyithola kuNol11vil11bi wakwaMsweli owayekade engokaMbuyazi. Wabe esethathwa yiNkosi uCetshwayo il11letha esigodlweni sayo eMangweni . - 161 - 4.6.1.3 UMBUSO WENKOSI UCETSHW A YO UCele (1997:35) uthi ukunqoba koMntwana uCetshwayo eNdondakusuka nokubulawa kukaNomatshali kwenza kwacaca ukuthi akekho owayengavimba uMntwana uCetshwayo ukuba alandele uyise ekuthatheni ubukhosi. Ngonyaka we-1868 uTheophilus Shepstone waftka eNkosini uMpande ezobona indlalifa, em va kwalokho amaBhunu abe esethatha indawo eseNingizimu yakwaZulu. UMntwana uCetshwayo wabona ukuthi amaBhunu anomona ngomhlaba wakubo, wafunga wagomela wathi ngeke lokho kwenzeke uma sekubusa yena. Emva kokukhothama kweNkosi uMpande ngonyaka we-1872, uShepstone wabe esegcoba uMntwana uCetshwayo njengeNkosi yamaZulu ngonyaka we-1873. Wabe eseshaya eyakhe imithetho ezobusa Ie nkosi ebekwayo. ULaband (1995: 177) uthi omunye wale mithetho ukuthi ukuchitheka kwegazi makuphele, akukho muntu okumele ahlulelwe lingaqulwanga icala lakhe futhi lingadluliselwanga enkosini. Akukho muntu okumele abulawe inkosi ingazi futhi ingavumanga kanye nokuthi emacaleni amancane enziwa abantu akumele babulawe kepha bajeziswe. Kwakushiwo ukuthi uma iNkosi uCetshwayo ihlulwa ukuthobela Ie mithetho iNgilandi yayiyobona ukuthi yenzenjani ngaye. Le nkulumo kaShepstone yayehlisa iNkosi uCetshwayo isithunzi (umuntu eyayingamethembi). Lokhu kwakusho ukugxambukela kwamaBhunu embusweni wamaZulu, kodwa iNkosi uMpande nje owaqala waya kuwona ebalekela ulaka IweNkosi uDingane. Ngonyaka we-1875 amaBhunu akha umngcele owenza athatha indawo eningi yaseZungeni enyakatho yomfula uPhongolo. Le ndawo yabe ibuswa amakhosi esizwe samaZulu kusukela . ngesikhathi sokubusa kweNkosi uShaka. Lesi senzo samaBhunu sayicasula kakhulu iNkosi uCetshwayo. fNkosi uCetshwayo yabe isibonakala njengenkosi engabahloniphi abamhlophe. 4.6.1.4 UKUNGAHLONIPHI KWEBUTHO LENGCUGCE lsiko lokubuthwa elaqalwa yiNkosi uNdaba neNkosi uCetshwayo yalilandela. Kwabuthwa amabutho abesilisa kanye nawabesifazane. Imi sebenzi yayehlukana ngokobulili. Amabutho - 162- abesilisa ayethathwa njengamasosha avikela inkosi kanye nesizwe. Babelwa izimpi zesizwe kuthi labo abahlabene baphiwe izinkomo yinkosi. Amabutho abesifazane wona ayenza imisebenzi eyahlukene ezigodlweni zenkosi. Babelekelela ondlunkulu kuyo yonke imisebenzi yasesigodlweni. Lokhu kwakungekona ukwenziwa kwabantu izigqila. Amabutho ayebuthwa ngokweminyaka. Imishado yayibhekwa ngokucophelela ngoba abantu abash a babethathwa njengekusasa lesizwe elidinga ukunakekelwa. Umshado wawuthathwa njengenkokhelo kulabo abebehambe kahle phambi kwenkosi isikhathi eside. Inkosi yayikhethe amabutho abesifazane ukuze abesilisa bakhethe kuwona. Kwakuvamile ukuba intombazane encane ishade nendoda endala cishe eyishiya ngeminyaka engamashumi amathathu. La mabutho ayenabaholi bawo, abesifazane abangaholi babenamasoka abo, ngakho-ke umsebenzi wabo kwakuwukubheka ukuthi uthando luqhutshwa ngendlela yini kulabo ababaholayo. Ucansi Iwalungavumelekile kulabo abangashadile. Ngonyaka we-1875 iNkosi uCetshwayo yanikeza ibutho iNdlondlo noDloko ilungelo lokuba lizikhethele omakoti ebuthweni iNgcugce. ULaband (1995: 176) uthi , amalungu ebutho iNgcugce ayezalwe phakathi konyaka we-1850 nowe-1853. Lokhu kwakwenza abe mancane kakhulu kunamadoda okwakumele awagane wona ayezalwe ngonyaka we-1837. Izintombi zeNgcugce zenqaba ukugana iNdlondlo zasho zathi "Ucu Alulingani". INkosi uCetshwayo yakubona lokho njengokuyidelela okukhulu. INkosi uCetshwayo yabe seyithumela ukuba zonke lezi zintombi ezeye izwi layo kanye nabazwelana nazo babulawe. Isenzo seN kosi uCetshwayo samcasula kakhulu uTheophilus Shepstone lokhu kwagcwalisela ngempela ukuthi iN kosi uCetshwayo inesihluku futhi ayinabo ubuntu ngakho-ke ubuholi bayo kumele buhlale buqashiwe. UDhlomo (1952:25) uthi lokhu kubulawa kwamantombazane kwenziwa abamhlophe kwaba yihaba ngoba kwabulawa ayi-12 kuphela. NgokwamaNgisi ukugcotshwa kweNkosi uCetshwayo nguShepstone kwakungasho ukuthi kwamukelwa ubukhosi bakwaZulu. Kunesehlakalo esinye esagqamisa isihluku seNkosi uCetshwayo. Lokhu kwenzeka emzini kaSihayo sekuzophela unyaka we-I 878. USihayo wayewushifu wesizwe sakwaNgobese eNquthu. Wayengomunye wezinduna zenkosi futhi - 163 - esebuthweni elilodwa neNkosi lICetshwayo, aMamboza. Amakhosikazi amabili kaSihayo abanjwa amadodana kaSihayo uMehlokazulu noMkhumbikazulu bephinga namadoda aseNatali. Labo mama bazama ukubaleka baye eNatali kodwa la madodana kanye nomfowabo kaSihayo babadubllia bafa okwaba lIkwephula lImthetho wamaNgisi. Illkosi uCetshwayo yacelwa ukuba ilethe laba bablliali bazoqula icala eNatali kepha inkosi yancama ukubakhokhela inhlawulo yezinkomo ezingama-50. Inkosi ayicabanganga ukuthi lokhu kungayibangela amazinyo abushelelezi Ilakakhulu. 4.6.1.5 IMPI YASESANDLWANA Ukubulawa kwamakhosikazi kaSihayo eNatali kallye nokwenqaba kweNkosi uCetshwayo ukuletha izigilamkhllba zizoqula icala kwallikeza uHlIlumelli wamaNgisi ithuba owawukade ulilindele. AmaNgisi ayefuna ukuthola amaphutha enziwa yiNkosi lICetshwayo ukuze kube lula ukuba bathathe iNatali ngenxa yokllngaphathi kahle kweNkosi uCetshwayo. NgoZibandlela we-1878 uHulumeni waseNatali wathllmela lInqamlajuqll owawunemibandela ethile okwathiwa uma iNkosi uCetshwayo ingakulandeli lokho kuyosho ukuthi isifuna impi. UHulumeni wathi ufuna izinkomo ezingama-600 Ilgokuchithwa kwegazi eNatali kanye nokuthi ababulali bamakhosikazi kaSihayo balethwe kuzoqulwa icala labo eNatali. INgilandi yabuye yathi akuqedwe amabutho futhi inkosi iyeke lIkubulala abantu bengenze lutho. INkosi uCetshwayo yabuye yacelwa ukuba iyeke ukuphatha kabi abefundisi abamhlophe ezweni layo. Kwaba khona ukungaboni ngaso linye phakathi kweNkosi uCetshwayo kanye namaNgisi. NakwaZulu kwaba khona okukhulu ukuphikisana ngalolu daba. Ezinye izinduna zeN kosi uCetshwayo zazithi awahanjiswe amadodana kaSihayo, kepha kwathi udaba selucutshungulwa kahle kwathiwa mawangahanji swa. UHhamu kaNzibe wathi akabulawe uSihayo. Wakubeka kwacaca ukuthi ngeke aze alwe elekelela iNkosi uCetshwayo uma ilwa namaNgisi. UHhalllu ngllye yedwa owasebukhosini owayehalllbisana nalllaNgisi. Mhla zingallla-22 kuMasingana we-1879 kwalwa impi yamaZulu nalllaNgisi eSandlwana lapho alllaNgisi ehlulwa khona. - 164 - 4.6.1.6 IMPI YASERORKE'S DRIFT NEMIPHUMELA YAKHONA Ngesikhathi amaNgisi eyolwa eSandlwana noZulu amanye ayesele eRorke 's Drift evikele izinqaba zawo. Kwathi ngokufika komyalezo wokuthi amaNgisi asehluliwe eSandlwana kanti futhi amaZulu ayeza, kwaba nokuthukuthela okukhulu emaNgisini. Amabutho amaZulu ayeza kwabe kungamaMboza, iNdlondlo, iNdluyengwe kanye noDloko. La mabutho wona ayengalwanga eSandlwana. Umholi wabo kwabe kunguMntwana uDabulamanzi. UZulu wanqotshwa eRorke's Drift. Kuthiwa kwafa amaZulu angama-600. fNkosi uCetshwayo kwayiphatha kabi lokhu kwehlulwa kukaZulu kanje. 4.6.1.7 UKUQEDWA KOLUNDI Ngelanga lempi yaseSandlwana uGodide okwabe kuyisikhulu seNkosi wehlulwa entabeni yaseNyezane eduze naseShowe. UWood okwabe kungumholi wamaNgisi enyakatho ntshonalanga yekwaZulu wayehambisana noHhamu nabanye abantu baseBaqlllllsini. Mhla zingama-24 kuNdasa ngonyaka we-1879 bah,ya noZulu bawllnqoba. INkosi uCetshwayo yathi uma ikuzwa lokho yase icela ukuba kllxoxiswane ngoxolo. UChelmsford owayengumholi omkhulu wamabutho eNatali wakunqaba lokho. Babllye balwa namaNgisi eHlobane lapho kwafa khona amaNgisi amaningi. Mhla ziyi-5 kuMbasa ngonyaka we-I 879, uZulu walwa namaNgisi eGingindlovu. Kwafa uMbilini owabe elwa kakhulu esifundeni sasoPhongolo. UMbilini wadlltshulwa kepha wakwazi lIkllbaleka. Emva kwezinsllku ezimbalwa wafa ebulawa yinxeba lokudlltshlliwa. Mhla zizine kuNhlangulana amaNgisi aWllshi sa umuzi weNkosi uCetshwayo owabe unamaqhllgwana angama-640. Ngenhlanhla iNkosi uCetshwayo yayingekho ngesikhathi sishiswa isigodlo. 4.6.1.8 UKUBOSHW A KWENKOSI UCETSHW A YO Ngesikhathi iNkosi uCetshwayo izwa ukuth i impi yayo yehluliwe, yabalekela emahlathini aseNgome. Abaholi abaningi bamaZulu babeka phansi izikhali banikela nangezinkomo zabo - 165 - emaNgisini ukwenza uxolo. INkosi uCetshwayo yayingasenawo amabutho ngakho-ke uWolseley wambopha emkhipha ehlathini laseNgome mhla zingama-28 kuNcwaba ngonyaka we-1879. Inkosi yazinikela ngesizotha. ABaqulusi bona babengafuni ukubeka phansi izikhali kepha inkosi yathumela induna yayo uMahabulana ukuyobatshela ukuba babeke phansi izikhali. Inkosi yabe isitshelwa ukuthi yehlulekile ukuthobela imithetho eyayibekelwe yona ngakho-ke umbuso wayo wabe usuzohlukaniselwa amakhosi amancane. Inkosi yona yabe isizoboshwa. Mhla zi-4 kuMandulo iN kosi uCetshwayo yaboshelwa eNatali , kwathi mhla ziyi-15 kuye uMandulo yadluliselwa eKapa. INkosi uCetshwayo yaboshwa nomeluleki wayo omdala uMkhosana kaZangqana. INkosi uCetshwayo yaphatheka kabuhlungu izwa ngomndeni wayo kwaZulu, kwakuthiwa uZibhebhu uthathe zonke izinkomo zakhe kanye nomdlunkulu wakhe. 4.6.1.9 INKOSI IHLANGANA NENDLOVUKAZI Y AMANGISI INkosi uCetshwayo yayilangazelela ukubuyela kwaZulu. Kwazanywa imizamo emll1l11gl yokuba aziyele ngokwakhe ayobonana nendlovukazi yamaNgisi. Watshelwa mhla zingama- 26 kuMandulo ngonyaka we-1881 ukuthi imvume yokuba ahambe isiphumile, kepha ngenxa yokubambezela kwezikhulu waze wawela mhla ziyi-12 kuNtulikazi ngonyaka we-1882. Mhla ziyi-5 kuNcwaba ngowe-1882 iNkosi uCetshwayo yafika eNgilandi iphelezelwa uMkhosana kanye nedlanzana labantu. Inkosi yahlangana neziphathimandla eZll1l11gl zaseNgilandi. Lwabe seluqulwa udaba Iwenkosi . Imigomo yokubuyiselwa kwakhe yabekwa. Kuthiwa okwaphazamisa umoya wenkosi ukuthi ngeke isawuphatha wonke umbuso wakwaZulu, kepha wawusuzohlukaniswa unikezwe amakhosi amancane. Ngesikhathi inkosi iboshiwe amabutho aziganelwa ngaphandle kwemvume yenkosi. Ukubuthwa kwabantu kwavalwa amaNgisi . Wonke umnotho wenkosi oyimfuyo yephucwa wona okwabe sekukhomba ukuwa kwayo. - 166 - 4.6.1.10 UKUBUY A KWENKOSI KW AZULU rNkosi uCetshwayo yafika kwaZulu ngoMasingana ngowe-1883. Yafika eMthonjaneni yalindela ukudunyiswa njengenkosi ngabantu bayo. Yayiphelezelwa uShepstone. Akungabazeki ukuthi amakhosi amaningi amancane awakuthokozelanga ukubuyiselwa kwenkosi ngoba abona esezolahlekelwa yinku luleko. UZibhebhu wafika yedwa eMthonjaneni engezile ukuzobingelela inkosi kepha ezohlonipha uShepstone. Lokhu kukhombisa ngokusobala ukuthi iNkosi uCetshwayo yayi ngasahlonishwa. Kwaba ukuqala kokungahlonishwa kwamakhosi akwaZulu. Umcimbi wokubuyiselwa kwenkosi waba mhla zingama-29 kuMasingana ngowe-1883, wakhombisa ngokusobala ukuthi inkosi yayisenabalandeli abaningi ngoba:3wakukhona uMntwana uNdabuko, uMnyamana kanye nabantu abadumile ababebalelwa phakathi kwezinkulungwane ezinhlanu kuya kweziyisithupha. Inkosi yabe ithembisile eNgilandi ukuthi ngeke ilwe namakhosi amancane ayebekwe uWolse ley kepha yehluleka ukugc ina lesi sethembiso. UZibhebhu wayehlukul1leza labo ababengaseNkosini uCetshwayo. UNdabuko noMnyamana bathi uma bekuzwa lokho base behlasela uZibhebhu . USuthu Iwehlulwa uMandlakazi. Ngenkathi uHhamu ezwa ukunqoba kukaZibhebhu wabe esehlangana naye nebutho lakhe uNgenetsheni. UZ ibhebhu noHhamu babulala konke esifundeni saseNyakatho. USuthu Iwabe seluhlela ukuthi luzoqala ngoHhamu kuqala bese lugcina ngoZibhebhu. UZibhebhu washeshe wezwa ngalokhu wayesehlasela kuqala. UMandlakazi wahlasela oNdini. Ngesikhathi ehlasela abantu abaningi babelele. Inkosi yatshelwa ukuthi ibaleke esigodlweni. UZibhebhu waqotha imbokodwe nesisekelo oNd ini. 4.6.1.11 UKUKHOTHAMA KWENKOSI UCETSHW A YO Ibona ukuthi izitha zayo ziyayilandela iNkosi uCetshwayo yabalekela ehlathini laseNkandla ned lanzana labantu bayo. ULuhungu Shezi wakha isigodlo senkosi esabi zwa ngokuthi iseNhlweni . Ngisho naseNkandla iNkosi uCetshwayo yazizwa ingaphephile. Inkosi yabe - 167 - isicela uHulumeni waseNatali ukuba umvikele. Inkosi yabe isitshelwa ukuba isondele ezakhamuzini ezimhlophe ukuze ivikeleke. Mhla ziyi-17 kuMfumfu ngowe-1883 inkosi yabekwa ngaphansi kovikelo lukaKhomishani eShowe. Abantu bayo inkosi babeza ukuzoyibona khona eShowe. Abamhlophe abazithandanga izivakashi zenkosi, babona ukuthi zingahle zihlanganise impi fu thi. U-Osborn owayengukhomishana eShowe wagxeka iNkosi uCetshwayo ngokuthi izocela ukuvikelwa nje kanti ngoba ifuna ukuvusa umbuso wayo futhi. rNkosi uCetshwayo yasho ukuthi lokhu kubekelwa imibandela ngokuvakashelwa kwayo kuyayihlukumeza futhi kuyibeka obala ezitheni zayo. Mhla ziyi-8 kuNhlolanja ngowe-1884, u-Osborn wazl swa ukuthi iNkosi uCetshwayo iqulekile endlini yayo yase ikhothama njalo. Lokhu kwamethusa futhi kwaba yifu elimnyama kuZulu. Isizwe samaZulu sakholelwa ekuthini inkosi yadliswa ubuthi ngoba ekuseni kwangalelo langa inkosi yavuka iphila yazihambela nje ingaguli. Kwathi emini isidle inyama eyayingenzelwangwa abantu bayo yase iyakhothama. Bathi-ke yalandwa eNkandla ukuze izobulawa. Sekuphawuliwe ngomlando weN kosi uCetshwayo, sekuzoqhathaniswa ukwethulwa komlando weNkosi uCetshwayo ezibongweni kanye nasenovelini yom lando weNkosi uCetshwayo. Kuzoqale kubhekwe okufanayo enovelini kanye nasezibongweni , bese kubhekwa okutholakala enovelini kuphela bese kugcinwa ngalokho okutholakala ezibongweni zeNkosi uCetshwayo kuphela. 4.6.2 OKUFANAYO EZIBONGWENI KANYE NASENOVELINI • Umbango wabantwana beNkosi uMpande Esahlukweni sokuqala sithola umbuso odungekileyo wakwaZulu lapho sithola ukuthi iNkosi uMpande yenza ubuxoki ngokuthi ubani oyolandela uma isikhotheme. UDhlomo (1952:7) uthi "UMbuyazwe wabe ezalwa isixebe seN kosi uShaka uMonase wakwaNxumalo asabela iNkosi uMpande okuvela ukuthi akazange alotsholwe uMonase. INkosi uCetshwayo yona yabe izalwa uNgqumbazi wakwaZungu yena owalotsholwa ngezinkomo zeNkosi uShaka. - 168 - UDhlomo uqhubeka athi ngenkathi amaBhunu ebeka iNkosi uMpande ukuba abuse uZulu ambuza ukuthi ubani inkosana yakhe eyobusa mhla esekhotheme wawakhombisa uCetshwayo. Isaqhubeka nokuxova kwayo iNkosi uMpande yathi oyobusa emva kwayo uMthonga owabe ezalwa yintandokazi yakhe uNomantshali kaSiguyana. Konke lokhu kwenza umbuso wakwaZulu wadungeka. Kuso lesi sahluko sithola impi yaseNdondakusuka lapho kwalwa khona uSuthu iqembu likaCetshwayo kanye neziGqoza iqembu likaMbuyazwe. Wehlulwa uMbuyazwe yabe isithatha ubukhosi iNkosi uCetshwayo. Lesi sigameko ezibongweni sivela lapho kuthiwa: Umsind ' okuNtilingwe ngowani? Ubangwe ngabaseNtengwen i nabakwaKhinya, Bexokozelel' indlondlo yakokaTshana. (Nyembezi , 1958:84) Uma kukhulunywa ngoNtilingwe kushiwo ukhalo oluthile olukwaZulu. INtengweni noKhinya okukhulunywa ngayo lapha yimizi kaMbuyazwe. INkosi uCetshwayo bayibiza ngendlondlo yakokaTshana. OkaTshana unina weNkosi uCetshwayo. • Ukufika kukaSomtsewu KwaZulu Esahlukweni sesibili senoveli sithola khona ukufika kukaSomtsewu kwaZulu okokuqala ngqa ngonyaka we-1861 ephelezelwa uNgoza. Ufika nje uqala eNkosini uMpande eyabe ingasakwazi nokuhamba ngenxa yokuzimuka. Kuthiwa wacelela uMonase nabantwana ukudla okwenza yacishe yabenzakalisa iNkosi uCetshwayo kepha bagcina sebekutholile lokho. Uma sivezwa ezibongweni lesi sigameko sivezwa kanje: UJininind' omnyama (Nyembezi , 1958:87) Kuthiwa ngesikhathi uSomtsewu efika kwaZulu wayehamba nenduna yabantu bakhe uNgoza. Nakho-ke uNgoza ezosuka aye esigodlweni ethi uyokhonzela uMonase. Ithe lapho ikuzwa - 169 - iNkosi uCetshwayo yathukuthela yathelwa ngamanzi. INkosi uCetshwayo yayiphenya lona lolu daba lukaNgoza lapho ifulathela lISomtsewli. Ukujinininda kuchaza ukllfulathela. • Ukuzondwa kweNkosi uCetshwayo ngamaNgisi namaBhunu Esahlukweni sesithupha senoveli kuvela lIkuthi amaBhllnu namaNgisi iNkosi uCetshwayo abe eseyibophele amanqina enyathi ethi yiyo exova izwe lonke. Babethi eNtilasifali kwakuliwa nje ngenxa yakhe ehlohla uSikhukhllni kanti eKipi nakhona kwakulwa amaXhosa namaNgisi. Ezibongweni zeNkosi uCetshwayo lesi sigameko sivela kanje: Ibululll likaPhunga noMageba Elidond' ukllsllka, Kwaze kwasuka awezindlwana, OShele kaDolofli kllmaQhadasi , OSomtsewli kaSoncinza kumaNkinsimana. (Nyembezi , 1958: 102) Uma kukhulunywa ngamaQadasi kukhulunywa ngamaBhunu kanti amaNkinsimana kushiwo amaNgisi. • Ukuqanjelwa amanga kweNkosi uCetshwayo Esahlllkweni sesishiyagalombili sithola amanga ayeqanjwa ngeNkosi uCetshwayo ebhebhezeleka. Sithola ngisho nabefundisi bevangeli , beqamba amanga bethi iNkosi lICetshwayo isibliiale abantu abaningi. Ezibongweni kllvezwa kakhulll lokhll kllbanyamanambana kweNkosi lICetshwayo lapho kuthiwa: Inzima lenyama, Engabllbende bengonyama, Ibiqhutshwa uMseleni benoNongalaza, - 170 - Beth ' ifanel ' lIkllyakllsikw' izi hlangll EMkhweyantaba, Bathi , Iyekeni , Ubllmnyama bayo bllyesabeka, Ifanel ' lIkllyaklicel ' imvlIla kliNkosinklllli. (Nyembezi, 1958:83) Lokhu kllveza ngokllsobala lIkllthi baningi ababengayifiseli okllhle iNkos i uCetshwayo. • Impi yaseSandlwana Esahlllkweni seshllmi nanye sichazelwa kabanzi ngempi yaseSandlwana eyayiphakathi koZlIllI kanye namaNgisi. UDhlomo ( 1936: 56) uthi Ie mpi yalwa zingama -22 ku Janllwari ngonyaka we-I 879. Kwaba impi enkulu kakhulu kepha uZulu wabanqoba abeillngli emva komshikashika. Ezibongweni zeNkosi uCetshwayo lesi sigameko sivela lapho kuthiwa: (zul ' elidume phezlI kweSandlwana, Umbane lawuhlab ' eMankamane. (Nyembezi, 1958: 103) • Impi yaseNqabeni kaHawana Esahlukweni seshllmi nantathu kllkhulunywa ngempi eyayiphakathi kwamaZulu namaNgisi eyayisenqabeni kaHawana kubllye kukhullinywe ngokuhamba kukaHhamu eyozihlanganisa namaNgisi ehamba nezinkomo zeNkosi uCetshwayo, uZlIllI wabuye walwa namaNgisi eHlobane naseShowe. Ezibongweni les i sigameko sivela lapho kllthiwa: (siziba sikaHhamu benoZiwedu, Es ibhllklldi s' izihlangu zaseMkhweyantaba lIanga liyawushona. (Nyembezi, 1958:88) - 171 - • UZibhebhu kaMaphitha Esahlukweni samashumi amabili nanye kukhulunywa kakhulu ngoZibhebhu kaMaphitha kaSojiyisa wakwaMandlakazi owabe eyisitha esikhulu seNkosi uCetshwayo, uZibhebhu 10 wabe eyiqhawe elikhulu kwaZulu. Ezibongweni lokhu kuvela lapho kuthiwa: Thambekeka wen' owaliwayo, Thambekeka wewus ' iNtambanana Nangezinyembezi. (Nyembezi , 1958:95) Sekukhulunyiwe ngalokho okufanayo ezibongweni kanye nasenovelini ethi "UCetshwayo", manje sekuzoxoxwa ngalokho okutholakala enovelini. 4.6.3 OKUTHOLAKALA ENOVELINI KUPHELA Esahlukweni sesibili sithola ukunqoba kweNkosi uCetshwayo futhi inabalandeli abaningi. Kukuso lesi sahluko lapho sithola ukushintshashintsha kukaJantoni (John Dunn) ngoba sithola ukuthi ngenkathi uMbuyazwe eyocela usizo kubelungu uJantoni uyena owamamukela futhi wamsiza. Uma esehluliwe uMbuyazwe simthola esesondela kuCetshwayo aze aganiselwe nokuganiselwa kepha uma abelungu sebezohlasela uCetshwayo usebuyela kwabakubo. Kukuso lesi sahluko lapho kuvela khona ukubulawa kukaNomantshali ulllna kaMthonga ngoba kuthiwa kuzwakale ukuthi iNkosi uMpande ithe akubekwe uMthonga abe yiNkosi yakwaZulu. INkosi uCetshwayo yakhipha elithi akubulawe uNomantshali nabantwana bakhe kepha babathola sebebalekile abantwana kwabulawa uNomantshali yedwa. Esahlukweni sesithathu sithola khona ukukhothama kweNkosi uMpande ngonyaka we-I 872. USomtsewu ethunywe uHulumeni wabeka iNkosi uCetshwayo esikhundleni ngonyaka we- 1873. Lokhu kwenzeka eMlambongwenya. INkosi uCetshwayo yabekwa phezu kwemithetho emine eyamiswa uHulumeni waseNatali. - 172- Esahlukweni sesine sithola iNkosi uCetshwayo ibutha amabutho yengeza kulawo ayebuthwe yiNkosi uMpande. Esewonke amabutho eNkosi uCetshwayo aba yishumi nesithupha. Lapha kungabalwa iNgobamakhosi , uVe, uFalaza namanye amaningi. INkosi uCetshwayo yabuye yabutha namabutho ezintombi. Kukuso lesi sahluko lapho sithola khona ukuthi iNkosi uCetshwayo yajuba amabutho uDlokwe neNdlondlo ukuba baganwe ibutho lezintombi iNgcugce, kuthiwa izintombi zeNgcugce zala zaphetha okwaphetha ngokuthi lezo ezadelela izwi lenkosi zibulawe. Esahlukweni sesihlanu sithola ukuxabana kwezinduna zamabutho uHhamu webutho uThulwana kanye noSigcwelegcwele webutho iNgobamakhosi , kuthiwa la mabutho alwa ngelanga lomkhosi. UThulwane kwabe kuyibutho lamadoda kanti iN gobamakhosi yona kwabe kuyibutho labafana. UDhlomo (1936:29) uthi kwagobhoza igazi kulwa abafana beNgobamakhosi noThulwana. Kuthiwa abafayo babelinganiselwa emashumini ayisikhombisa. Esahlukweni sesikhombisa sithola iNkosi uCetshwayo icetshwa eNgilandi icetshwa abelungu bethi usebaqedile abantu kwaZulu. Yikho lokhu kucetshwa okwaphemba impi yabelungu noZulu. Kulesi sahluko sesishiyagalolunye kukhulunywa ngesehlakalo lapho abafazi bakaSihayo owabe eyisikhulu kwaZulu ebulawa ngamadodana kaSihayo uMehlokazulu noBhekuzulu ngoba bephingile. Lesi sehlo sathukuthelisa kakhulu uHulumeni ngoba wayesethe kungabulawa muntu kanti futhi babulawelwa eSilungwini. Lesi sellZO samadodana kaSihayo sabe sesithathwa ngokuthi bathunywe yiNkosi uCetshwayo. INkosi uCetshwayo yabe isibekwa amacala sekuthiwa ayihlawule fu thi ilethe uSihayo namadodana akhe. Kukulesi sahluko lapho uHhamu awelela eSilungwini eyozihlanganisa nabelungu. NgoZibandlela we- 1879, amaNgisi ahlasela kwaZulu. Esahlukweni seshumi kukhulunywa ngokubuthwa kwempi yakwaZulu ukuthi yabe ibuthwa kanjani. Lonke lolu Iwazi lokuhlelwa kwempi yakwaZulu Iwase Iwaziwa abelungu ngoba - 173 - sebenezinhloli ezazibatshela konke kanye namambuka ayede eqa kwaZulu eya kubeLungu. Lokhu kutholakala kwinoveli kuphela. Kusenovelini kuphela esahlukweni seshumi nambili lapho kuthiwa emva kwempi yaseSandlwana amabutho ayengalwanga eSandlwana alwa nabelungu ezibukweni. La mabutho eqa umyalelo weNkosi uCetshwayo wokuthi angalubeki eSilungwini kepha wona alwela khona. Zaba ndala zombili kule mp i. Esahlukweni seshumi nane senoveli kukhulunywa ngemizamo yeNkosi uCetshwayo izama ukugwema impi phakathi kwamaZulu namaNgisi kepha leyo mizamo ayiphumelelanga ngoba sithola ukuthi amabutho ayengezwa lutho esenukelwa yimpi. UDhlomo (1952:74) uthi iNkosi uCetshwayo yakhuluma amazwi amakhulu kubantu bayo yath i " Ezimpin i ezimbi I i enizilwe nabeLungu nibanqobile kodwa kwezine ezilandela lezo banehlula. Kumanje abelungu basizungezile eMpumalanga, eNtshonalanga, eNyakatho kanye naseNingizimu. Uma idumelana ngomuso nizobaleka nonke banisukele abelungu baze bangibambe, bahambe nami." La mazwi ayekhombisa ngokusobala ukuthi iNkosi uCetshwayo yabe isikhathele ukulwa nabeLungu kepha isifuna uxolo. Esahlukweni seshumi nanhlanu sithola kuliwa impi yakwaNodwengu eyayiphakathi kukaZulu kanye namaNgisi. UZulu weh lulwa ngoba wayesephele amandla kanti futhi baningi abakwaZulu abase beqembukele ebelungwini njengoHhamu, oZibhebhu kanye nabanye. UDhlomo (1952:79) uthi abelungu bashisa yonke imizi yeNkosi uCetshwayo kwaNdabakawombe, Ondini eMlambongwenya kanye noNodwengu. Kuthe ukuba iNkosi uCetshwayo ibone ukuthi yehluliwe kwaNodwengu yeqa yayocasha. Inkosi uCetshwayo yabanjwa mhla zingama-28 kuMfumfu ngonyaka we-I 879. Yathathwa yakhweliswa esitimeleni samanzi okwakuthiwa yi "Natal" zizine kuZibandlela yasiwa eKipithawini lapho yafika yavalelwa khona. Esahlukweni seshumi nesithupha kukhulunywa ngokwehlukaniswa kwezwe lakwaZulu. Lokhu kwenziwa uNdunankulu wamaNgisi uSir Garnet Wolseley ngonyaka we-I 879. Wathi izwe lakwaZulu lizocandwa lahlukaniswe ngezigodi eziyi-13 okuzoba nabaholi bazo. USir - 174- Melmoth Osborn yena wanikezwa isikhundla sokuba umlomo nezindlebe zikaHulumeni . Kukuso les i sahluko lapho sithola khona ukuxoveka kombuso wakwaZulu lapho sithola khona ukuthi ababethanda iNkosi uCetshwayo baya kocela ukuba inkosi ibuyiswe kepha kabaze baphumelela. Kusenovelini kuphela esahlukweni seshumi nesikhombisa lapho kukhulunywa ngohambo lukaSobantu kanye nendodakazi yakhe uDlwed lwe beyobona iNkosi uCetshwayo eKipithawini . USobantu waze waba nyamanambana kubeLungu ekhulumela iNkos i uCetshwayo ukuba idedelwe ibuye le kwaZul u. Esahlukweni seshumi nes ishiyagalombili kuvela isicelo seNkosi uCetshwayo lapho yayicela khona ukuba iye eNgilandi iyobonana ubuso nobuso neNdlovukazi yamaNgisi. Isicelo seNkosi uCetshwayo samukeleka nakuba iziphathimandla zazizama ukumcindezela. Kukuso les i sahluko lapho kuchazwa kabanzi ngempi yamaBhunu kanye namaNgisi ngonyaka we- 1880 lapho amaBhunu anqoba khona amaNgisi athatha izwe laseTransvaa l. Isahluko seshumi nes ishiyagalolunye siqala ngokuveza ukuthi iNkos i uCetshwayo yawela yaya eNgilandi ngonyaka we-1 882. Yathola ukwamukeleka okuhle eNgiland i neNdlovukazi yay iphatha kahle. Yabe seyixoxa nenkos i uKimberley. INkosi uCetshwayo yabe isicela ukuba ibuyiselwe kwaZulu kepha yabekelwa imithetho enzi ma eyishumi nantathu. INkosi uCetshwayo yakhala ngokuphathwa kab i uJantoni. Esahlukweni samashumi amabili kukhulunywa ngokubuya kweNkos i uCetshwayo eNgilande. IN kosi uCetshwayo yafike yahlala isikhashana eKapa kusatikatikwa udaba lokubuyiselwa kwayo kwaZulu . Yagc ina ibuyiselwa kwaZulu ibuyiselwa uSomtsewu ngaphansi kwemithetho eminingi eyabe iyicindezela. Esahlukweni samashumi amabil i nambili kukhulu nywa ngempi yaseMsebe lapho kwakul wa khona uSuthu noMandlakazi. Le mpi ya lwa mhla zingama-30 kuNhlaba ngonyaka we-1 883 . Emva kwale mpi uZibhebhu noHhamu bahlase la emzini weNkos i uCetshwayo, Iwehlulwa uSuthu. INkosi uCetshwayo yabaleka yayobhaca ehlathin i lapho yagwazwa amabutho - 175 - akwaHlabisa. Umuzi weNkosi uCetshwayo washishwa amabutho kaZibhebhu. Yabaleka inkosi yaya eNkandla lapho bayakhela khona amadlangala. Kule mpi kwafa izikhulu eziningi zakwaZulu. Inkosi bayiyisa enqabeni kaDlaba eNkandla beyicashisa khona. UMalimathi wathumela ukuba inkosi ilandwe ize eShowe, yenqaba. Yaze yancengwa uGwalagwala ukuba ize eShowe. Njengesifiso sikaHulumeni yafike yahlala emzini kaKhekhe eduze nakwaGqikazi. Esahlukweni samashumi amabili nantathu senoveli kuvezwa ukuhlabeka kweNkosi uCetshwayo. Yabeka uMntwana uDinizulu ukuba ayiphathele. UDhlomo(1936: 123) uthi ngalo lelo langa ngehora lesine mhla ziyi-8 kuNhlolanja ngonyaka we-1884 yakhothama inkosi. Odokotela abamhlophe bathi inkosi ibulawe yisifo senhliziyo. Abalobokazi bathi ibulawe uMalimathi nabeLungu. Esahlukweni samashumi amabili nane senoveli kukhulunywa ngokutshalwa kweNkosi uCetshwayo. Yatshalwa eNkandla emva kwezinyanga ezintathu ikhotheme. Esahlukweni samashumi amabili nanhlanu kubalwa amaqhawe akwaZulu ayeyibamba ngesikhathi seNkosi uCetshwayo. Singabala oDabulamanzi, Mehlokazulu, Manembe, Ndabuko, uMnyamana kanye namanye amaqhawe. Lokhu kuvezwe enovelini kuphela. 4.6.4 OKUTHOLAKALA EZIBONGWENI KUPHELA Kusezibongweni kuphela lapho kukhulunywa khona ngoM laba owayeyinyanga yemikhonto. Nguye uMlaba owayenzela iNkosi uCetshwayo. Kuthiwa: Uye wadabula kuMlaba, Obezalwa wuKhwani , Wafike wamnik' inyanda yem ikhonto, Wathi , MntakaNdaba, Uz' ubahlabe nasemehlweni . (Nyembezi , 1958:96) - 176 - Akukho enovelini lapho kuvezwa khona ukuthi kunabalandeli beNkosi uCetshwayo ababeyeluleka ngokuthi ingalwi noMbuyazwe, becabanga ukuthi ngeke iphumelele ngoba inkosi uMpande ingakuMbuyazwe. Ezibongweni lokhu kuvela kanje: Impunzi kaNdaba, 8ayibambe ngendlebe Phezu kukaLangazana; Yadlamuluka yadl' amadoda. (Nyembezi , 1958: 100) Kusezibongweni zeNkosi uCetshwayo kuphela lapho kukhulunywa khona ngokuthi iNkosi uCetshwayo yayike ihambele izigodi ngezi god i. Kuthiwa yafika eNdliwayini okwakuwumuzi kaMbuyazwe lapho yafika yahlaba ngisho nezi nkol11o zikagogo wayo uLangazana. Kuvela ezibongweni kanje: Washikizel' uMashikizel ' omnyal11a Edondolozela ngenhlendla yakh' ebil11athatha, Il11pi yakh' eyakuyibuthis ' eNdliwayini, Wazihlaba kanye nal11athol ' azo; Kwathiwa ziyeke lezo mntakaNdaba, Ngezikanyokokhulu, NgezikaLangazana. (Nyembezi , 1958: 10 I) Kusezibongweni kuphela lapho kukhulunywa khona ngokuthi el11pini yaseSandlwana ngesikhathi iNkosi uCetshwayo ilwa namaNgisi, amaNgisi ayesizwa abeSuthu. Kuvela kanje ezibongweni: Uwaba Iwezinkomo zakwaMshweshwe. (Nyembezi , 1958: I 03) Sekuqhathanisiwe ukwethulwa komlando weNkosi uCetshwayo. Kuqale kwabhekwa umlando weN kosi uCetshwayo, kwabe sekubhekwa lokho okufanayo ezibongweni kanye nasenovelini , kube sekubhekwa lokho okutholakala enovelini kuphela kanye nalokho okutholakala ezibongweni kuphela. Sekuzophethwa les i sahluko. - 177 - 4.7 ISIPHETHO Lesi bekuyisahluko lapho bekuqhathaniswa alllanoveli ollliando abhalwe ngllDhlolllo ngeNkosi uShaka, uDingane, uMpande kanye neNkosi lICetshwayo. Lokhll bekllqhathaniswa nezibongo zala Illakhosi njengoba ziqoqwe 1I yelllbezi (1958). KlIvezwe 1I1lliando ngala Illakhosi akhethiwe, kwase kubhekwa okufanayo elllanovelini ollliando walllakhosi kanye nezibongo zawo alllakhosi. Kube sekuvezwa lokho oklltholakala elllanovelini kuphela kanye nalokho okutholakala ezibongweni kuphela. Esahlukweni esilandelayo okuyisahluko sesihlanu kuzobe sekubhekwa okutholakele ngesikhathi kuqhathaniswa alllanoveli ollliando kanye nezibongo zalllakhosi. Kuzophawulwa nangollltheleia wesakhiwo selllibhalo YOlllibili ekwethulweni kokllqukethwe, bese kllbukwa ubllqiniso bokllqukethwe alllanoveli ollliando nezibongo kuqhathaniswa nezincwadi ezibhalwe ngollliando kanye nabantu okuxoxiswane nabo. - 178- ISAHLUKO SESIHLANU UKUHLAZIYW A KOL W AZI OLUTHOLAKELE 5.1 ISINGENISO Kulesi sahluko kuzohlaziywa lokho oklltholakele nokwethuliwe esahlukweni sesine. Lokhu kubandakanya ukuqhathaniswa kwamanoveli omlando abhalwe ngamakhosi akhethiwe kulolu cwaningo kanye nezibongo zala makhosi njengoba zibhalwe uNyembezi (1958). Kuzobukwa ubuqiniso bokuqukethwe amanoveli buqhathaniswa nezincwadi ezibhaliwe zomlando wala makhosi kanye nokutholakale ngesikhathi kwenziwa izingxoxo zalolu cwanlllgo. Kuzobe sekubhekwa umthelela wesakhiwo semibhalo yomibili eqhathaniswayo ekwethulweni kokuqukethwe. Ekugcineni kuzobe sekubhekwa lImthelela wesiko laseNtshonalanga emibhalweni kaDhlomo. 5.2 OKUTHOLAKELE NGESIKHATHI KUQHATHANISWA INOVELI ETHI "USHAKA" KANYE NEZIBONGO ZENKOSI USHAKA. Uma kuhlaziywa okutholakele, kutholakale lIkuthi kokubili inoveli kanye nezibongo kwethula umlando weNkosi uShaka kepha ukhona umehluko. Umehluko ukllthi inoveli iqala ekuqaleni kwempilo yeNkosi uShaka iyiqhllbe ngokukhula kwayo ize iyofika ekukhothameni kwayo. Khona enovelini kubuye kwande kakhulu izindatshana ezinenkulllmo mpendulwano okubonakalayo ukuthi zisetshenziselwe lIkuyolisa nje indaba lIkuze ihehe phela nakuba singezwa lutho ngazo ngomlando njengasesahlukweni seshumi nambili lapho kllthiwa iNkosi uShaka yathi emabuthweni izwa kuthiwa ulwandle alumfuni umuntu othakathayo. Ukuze kubonakale ukuthi ubani umthakathi athi izinsizwa ezithile aziphonse izinduku zazo olwandle lezo ezingeke zibuye ezabathakathi. Nebala kukhona ezingabuyanga abanikazi bazo babulawa. Nakuba kllnjalo kodwa ziningi izehlakalo ezingamaqiniso ngokomlando weNkosi uShaka. - 179 - Uma kuhlaziywa okutholakele ezibongweni zeN kosi uShaka kuvela ukuthi nazo ziyawethula umlando ngeNkosi uShaka kepha zisebenzisa izifengqo nezithombemagama. Nakuba umlando nezi gameko zeNkosi uShaka zikhona ezibon gweni kepha kubonakele ukuthi azilandelanisiwe ngokulandelana kwazo. Kubonakele ukuthi imbongi iqala nganoma yisiphi isigameko. Lokhu kugqamisa ubu-ephiki ezibongweni . Izibongo zeN kosi uShaka zigxile kakhulu ekunqobeni kwayo kanti inoveli ibuye iveze nalapho iNkosi uShaka yayihluleka khona. Izibongo ziveza ubuhle nobubi benkosi. Sekuphawuliwe ngokutholakele nges ikhathi kuqhathaniswa inoveli ethi uShaka kanye nezibongo zeNkosi uShaka. Sekuzobhekwa ubuqini so bokuqukethwe yinoveli ethi "UShaka" nezibongo zeN kosi uShaka buqhathaniswe nezincwadi ezibhalwe ngomlando wamakhosi. 5.3 UBUQINISO BOKUQUKETHWE YINOVELI ETHI "USHAKA" NEZIBONGO ZENKOSI USHAKA BUQHA THANISW A NEZINCW ADI NGOMLANDO WAMAKHOSI EZIBHALWE Imibhalo yomibili izibongo kanye nenoveli nakuba ziwethula umlando ngenkosi uShaka kepha kukhona lapho kusalela khona. Uma sibheka izibongo zazingabhalwanga ph ansi zazedluliswa ngomlomo. Lokhu kwakwenza ukuthi omunye umlando ulahleke uma sezedluliswa. Izibongo zigxile kakhulu eNkosini uShaka bese zingavezi lutho ngendawo okwakuphilwa kuyo kanye nabantu inkosi eyayiphi la nabo. Ubuqiniso bomlando oqukethwe yizibongo bungeke buqinisekiswe ngoba azivezi ngokugcwele impilo yenkosi kepha zikha phezulu. Inoveli ngeNkosi uShaka ay ivezi uml ando ogcwele ngoba ibuye ifake kakhulu izigameko zokukhulisa indaba. Okuningi okubhalwe uDhlomo ( 1937) noNyembezi (1958) kususelwe kakhulu encwadini kaStuart ( 1925). Muningi umlando owabhalwa yiningi labamhlophe ngeN kosi uShaka ongelona IqIllISO. UZu lu (2005:67) uthi kunokushaqisayo okushiwo ngababhali ngeSilo uShaka lapho bethi indlovukazi emzalayo uNandi yabulawa yiso isilo ngonya olwesabekayo. Lokhu kwavela khona end lunkulu ngoba base befuna ukuba basibulale, okwagcina kufezekile. UMsimang ( 1982: 141 ) uyakuveza ukuthi indlovukazi uNandi yabulawa yilo iLembe lapho eveza inkulumo yeNkos i uDingane ikhuluma nenkosazana uMkabayi ithi: "Okokuqala nj e, Mageba, uShaka ubhuqe isizwe ngoba ethi - 180- kasimkhaleli ebhujelwe ngunina. Babuzile abantu ukuthi bazoyikhalela kanjani inkosi kuyiyona ebulele unina na ... " UZulll (2005:) uthi iqiniso yileli, iNdlovlIkazi uNandi yagula kakhulu kangangokuthi kwaze kwathunyelwa isigijimi sayobikela iNgonyama lIShaka eyayisekuzingeleni ngaleso sikhathi. Kwaba ukufika kweNkosi uShaka indlovukazi yase iyakhothama njalo. UBiyela (1998: 148) uthi kukhona okllkhulu lIkudideka ngegama leNkosi uShaka. Ngaphandle kwaleli gama lakhe elithi uShaka kukhona amanye amagama asetshenziswayo Izibonelo, Sikithi noma Sigidi , Lembe kanye noNodllmehlezi. Phakathi kwelikaShaka, Sikithi noma Sigidi akwaziwa ukuthi yiliphi alethiwa kuqala futhi elethiwa ngubani? UZulu (2005:55) uthi uMntwana uShaka Sikithi Sigidi uyingane yokllqala ezalwa yiSilo lISenzangakhona entombini uNandi . Kunezigameko ezibalulekile emlandweni weslzwe samaZulu ezingekho enovelini kanye nasezibongweni. Lezi zigameko zikhombisa ngokusobala ukuthi iSilo uShaka sasiyiNyandezulu lIqobo Iwayo. UZlIlu (2005:65) uthi iSilo uShaka sasisemalungelweni amakhulu okuba izizwe lezi esasesizinqobile zibizwe ngokuthi zingamaShaka kepha asikwenzanga lokho, sedlula sazethula koyinsika yenhlabathi nabantu ingonyama uZulu kaMalandela. UZulu (2005:65) uqhubeka athi umkhonto esasinqoba ngawo izizwe isilo sasiwakhelwe yiNkosi uMabhodla wesizwe sakwaMbonambi, okuthiwa yaphuma namadoda bayohlala entabeni yeMihlwathi ephezll kolwandle bezile ukudla. Benza imihlatshelo yezinkomo ezimnyama khona lapho entabeni bece\a ukuba abaphansi baveze insimbi yokwenza lowo mkhonto wesilo. Emva kwesikhathi bavuka bayithola insimbi incibilikile phezu kwesihlabathi. Lokho kwakukhombisa ngokusobala lIkllthi yay ilethwe yiziNyandezulu. Lobu buNyandezulu uZulu (2005:74) ubuveze kakhulll lapho ethi em va kokllblllawa kweNkosi uShaka umzimba wesilo walala ubusukll bonke es ibayeni kepha izimpisi aziwudlanga kodwa phansi emqubeni kwakubonakala izidladla zezimpisi lapho zazinyathela khona zizungeze umzimba wesilo. Okwakumangali sa ukuthi yini eyenza zingawudli. - 181 - Izincwadi eziningi zomlando ziveze iNkosi uShaka njengenkosi eyayinonya nesihluku. U Isaacs (1936:37) uma simcaphuna ehunyushelwe esiZlIlwini uthi iNkosi uShaka yayomele igazi, inesihluku, undlovukayiphikiswa futhi ongumcindezeli ongenabuntu umuntu ongazange abe khona kulo mhlaba.39 UFarrer ( 1879) uma ecashunwa ehunyushelwa esiZlIlwini unikeza izibalo okllngezona ezazikhomba ukuthi mukhulu umonakalo owenziwa yiNkosi uShaka owenza ukuncipha okllkhulll kwabantll. Ngesikhathi sekuftka abeLungu bafika sekusele abantu ababalelwa emakhulwini amathathu ku ya kwamane.40 Lesi sibalo singamanga uqobo ngoba uZulu (2005:67) uthi nges ikhathi indlovukazi uNandi ikhothama iNkosi uShaka yafika ihamba nomlungu uFynn okukhomba ukuthi base befikile abelungll. UZulu (2005:68) uqhubeka athi emva kokukhothama kwendlovukazi abantu bakwaZulu baqhamuka zonke izinkalo. Baqala isililo beyizinkulungwane eziyishumi nesihlanu, kepha kwathi kusa babebalelwa ezinkulungwaneni ezingamashumi ayisithupha. Yibaphi-ke laba okuthiwa base benciphile. Kuningi okukhombisa lIkuthi abamhlophe babebhala lokho okuthandwa yibo ngeslzwe samaZulu. Yingakho indlela yohlaziyo lokllqukethwe kube yiyona esebenzile klliolu cwaningo ngoba bekusetshenzi swa yona ekuvundu luleni yonke imibhalo enomlando wala makhosi akhethiwe kulolu cwaningo. UB ird ( 1888: 103) uma ecashunwa ehunyushelwe esiZulwini uthi abekho abantu abanikezwe ngoklliinganayo umqondo nokuhlakanipha kepha abangawazi umlando wabo njengamakhafula. Umuntu omhlophe kuphela ohlale la eNingizimu Afrika onolwazi olugcwele onganikeza izehlakalo ezicacile futhi eziyiqiniso.41 Lokhu kuyaphikisana nokwashiwo uWylie (2006: I) lapho ethi ku yiqiniso kakhllill ukuthi kuncane kakhulu es ikwaziyo ngeNkosi uShaka. Asimazi ukuthi wayezalwe nini . Asimazi ukuthi wayebukeka kanjani . Asazi kahle hie ukuthi wabulawa nini futhi eblllawa kanjani. Alukho ulwazi oluphathekayo ngo mlando wenkosi ngoba abekho ababhala umlando 39 King Shaka was depicted as blood-thirsty, brutal , repressive tyrant, the most insatiable and inhuman monster ever known on earth. (Isaacs, 1936:37) 40 The destruction caused by Shaka had reduced the local population to a total of three or four hundred people when the whites arrived . (Farrer, 1879) 4r There are probably no people, possessing an equal amount of intellect and intelligence who are less acq uainted with their own hi story than the Kaffirs. It is the wh ite man alone who, hav ing li ved many years in this porti on of South Africa, is in possession of many sources of information and can give a clear, correct and connected narrative of events. (Bird 1888: I 03) - 182 - ababephila nges ikhathi seLembe. Lokhu kuyaphikisana noBird ngoba ngisho nabo abamhlophe babebhala ngenzwabethi . Sekuzobhekwa okutholakele ngesikhathi kuqhathaniswa inoveli ethi "U Dingane" kanye nezibongo zeNkosi uDingane. 5.4 OKUTHOLAKELE NGESIKHA THI KUQHA THANISW A INOVELI ETHI "UDINGANE" KANYE NEZIBONGO ZENKOSI UDINGANE. Emva kokuba sekuqhathaniswe izibongo zeNkosi uDingane kanye nenove li ethi "UDingane" kutholakele ukuthi kokllbili kwethula umlando weNkos i uDingane kepha ukhona umehluko. Umehluko ukuthi inoveli iqale yaveza lIkufa kweNkosi uShaka kuze kuba kungena inkosi uDingane esihlalweni sobukhosi. Inoveli iqhubeka njalo ize iyogcina ekugcineni ekukhothameni kweNkosi uDingane. Iveza imibono eyahlukene ngokukhothama kweNkosi uDingane. Inoveli isebenzise kakhulu inkulumo mpendulwano ukuze inandise inoveli. Ziningi kakhulu izehlakalo ezingamaqiniso zomlando weNkosi uDingane nezigameko ezenzeka ngesikhathi sokubusa kweNkosi uDingane. Uma sibheka izibongo zeN kosi uDingane izigameko azilandelani siwe njengoba kwenziwe enovelini, kllyabonakala ukuthi imbongi iqala nganoma yisiphi isigameko. UReeves (1965: 157) uma simcaphuna ehunyushelwe es iZu lwini uthi izibongo zinolimi olungaba nemibono kepha zibe zingewona umbono, zingaxoxa indaba kepha zibe zingeyona indaba.42 UMaphumulo nabanye (1992:67) bathi izibongo ngenye indlela yokusebenzisa ulimi. Izibongo yisikhali sokuthomblllllia okusezibilini zabantll. Okubalulekile ezibongweni kuwukwethulwa komqondo ojiyile. Ubunkondlo abllkho endleleni ehleleke ngayo kepha busengqikithini ecashile. Okuphawuleka kakh ulll ukuthi inoveli iveza yonke impilo yenkosi ukllzalwa, ukunqoba, ukwehlulwa kwayo ngisho ukufa kwayo kanti izibongo zona zigxile kakhulu ekunqobeni kwayo inkosi. 42 Poetry is language that is inescapable. It may contain ideas, but it is not ideas, It may tell a story, but it is not stori es. It may express the whole of human emotion, but unless its language is vital, fresh and surpri sing, those emotions will be blurred and ineffectual. Poetry then is vital, fresh and surpri sing language, common place language will have no impact. - 183 - Omunye umehluko ophawuleka kakhulu ukuthi inoveli ayigxilile enkosini kuphela njengezibongo kepha ikhuluma ngisho nangabantu abasondelene nenkosi okanye abaphila noma abanabakwenzayo okuthinta inkosi leyo. Ezibongweni zeNkosi uDingane imbongi iveze iNkosi uDingane njengegwala uma ithi: UNomashikizela umashiy ' impi yakhe. (Nyembezi , 1958:46) Imbongi iphawula kakhulu ngomzimba omkhulu weNkosi uDingane, hhayi ngamandla ayo. Ngesikhathi kuqhathaniswa la manoveli om lando kanye nezibongo kutholakele ukuthi uDhlomo waqala ngokubhala inoveli yom lando weNkosi uDingane lapho ayechaza khona ukuthi iNkosi uDingane yathola ubukhosi ngokubulala kakhulu. Yazama ukuvimba amaBhunu ukuba angazinzi kwaZulu. Uyakuveza ukuthi iNkosi uDingane yabulawa ngonyaka we-1940 eSwazini. Sekuzobhekwa ubuqiniso bokuqukethwe yinoveli ethi "UDingane" nezibongo zeNkosi uDingane buqhathaniswa nezincwadi ezibhalwe ngomlando wamakhosi. 5.5 UBUQINISO BOKUQUKETHWE YINOVELI ETHI "UDINGANE" NEZIBONGO ZENKOSI UDINGANE BUQHATHANISW A NEZINCW ADI EZIBHAL WE NGOMLANDO W AMAKHOSI Uma sibheka izibongo ngokukaNyembezi (1958) kanye nenoveli ethi "UDingane" (1936) uma kuhlaziywa, kutholakele ukuthi nakuba kokubili kuwethula umlando weNkosi uDingane kepha kubuye kube khona ukushayisana ngoba izibongo zigxile kakhulu ezehlakalweni ezithinta ukunqoba kweNkosi uDingane. Inoveli yona ibuye ibe nezigameko eziningi ezifakelwe ukukhulisa indaba. UNyembezi (1958) noDhlomo (1936) abavezi ngokugcwele ukuzalwa nokukhula kweNkosi uDingane. UZulu (2005) uthi iNgonyama uDingane izalwa iSilo uSenzangakhona kuNdlunkulu lIMpikase okaMlilela waseMaqllngebeni. Kwathi ngokllzalwa kwakhe - 184- wasuswa esigodlweni kwaNobamba wayokhulela kwaQwabe. Igama layo eyayaziwa nga lo kwakunguNjunju woHlanga. Kuzwakala ukuthi iNd lunkulu uMpikase yayithandwa kakhulu ngumntwana uMkabayi kaJama. UNdlunkulu uMpikase kwakungowesithupha ekugcagceleni oNgangezwe. UNjunju woHlanga usiwa kwaQwabe nje uyofundi swa amahubo kan ye nokusina. UBecker (1964:20) uma simcaphuna ehunyushelwe esiZulwini uveza okungazange kuvezwe ngabanye ababhali ngokuya kweNkosi uDingane kwaQwabe. Uthi ukuxabana kokuqala kweNkosi uDingane neN kosi uShaka babebanga ukuthi iNkosi uDingane yayithandana nephovela. Lokhu kwayicasula iNkos i uShaka, yabe isibaleka iNkosi uDingane yaya kwaQwabe. Emva konyaka isizwe sakwaQwabe ses inqotshwe uZulu, iNkosi uDingane yabuyiswa ekhaya. rNkosi uShaka yamxolela.43 Ubunjalo beN kosi uDingane sibuvezelwe kahle uBecker ( 1964: 17) uma simcaphuna ehunyushelwe esiZulwini uthi uDingane wabe ekhule engumhambawodwana.44 Indaba yokubulawa kukaMbopha kaSithayi aY lvezlwe ngokugcwele enovelini okwenza kungacaci kahle umlando wokuthi kungani abulawa. UDhlomo ( 1936) akanikezi imininingwane egcwele ngokubulawa kukaMbopha kaSithayi. UZulu (2005) uthi kwathi lapho uMbopha ebuya kwaWambaza uMntwana uDingane wasemsusa eduze kwakhe ethi akayophatha isigodlo sasOdwini phansi eMhl athuze. Wasuka lapho wayobhunga nobabekazi wakhe uMkabayi kaJama. Bavumelana ngokuthi umuntu oyingozi kakhulu nokumele asheshe agudluzwe nguMbopha kaSithayi. Bathi nguye onesibindi esibi sokuba ubengaze achithe igazi lobukhosi abulale ingonyama yakhe ebimondla. Futhi uMbopha wayesekhombisile ukuthi yena usebenze la phezu kokubekwa koMntwana uMhlangana 43 King Dingane ' s first known clash with king Shaka came in 18 17. It was the outcome of a love affair in which king Dingane was said to be invo lved with a seraglio woman. King Shaka was furious and ordered hi s brother' s immediate arrest and execution. King Dingane was on a point of being put to death when, by some strange chance, he managed to s lip unnoti ced out of the kraal , to escape into the bushy regions of the south and hence into Qwabe country. A year later, when the Qwabe were invaded by the Zulu army, king Dingane was captured , ~~'ought b~ck to hi s homeland .and then t.o the surpri se of all ,. pardoned by king Shaka. (Becker, 1964:20) Accordlllg to present-day tribal chrolllcies of Zululand, DlIlgane was not a happy boy. In contrast with the other princes of esiKlebeni who carelessly frolicked , romped or squabbled about the huts, he was res~r~ed and sullen . ~e sn~pped at those who ventured to tease him but seldom became invo lved in fights, lackadaIsIca l and unassertI ve, DlI1gane was often assurd of shirking hi s duties and then reprimanded or beaten by hi s elders. (Becker, 1964: 17) - 185 - esihlalweni sobukhosi. Nebala aphuma amahalanjonjo akhona aphikelela Odwini afike ambulala uMbopha kaSithayi. UZulu (2005:80) uveza okubalulekile okungavezwanga uDhlomo (1936) noNyembezi (1958). Uthi iNkosi uDingane kwakuyigagu elikhulu. Ukuhlabelela amahubo yiyona nto eyayizithokozisa ngayo empilweni yayo. Kwakuthi uma kufika abelungu bezoyibona ibemukele ngokubakhethela ngamahubo ayeqanjwe yiyo uqobo. Yayisinela izivakashi zaso inoMndlunkulu wayo kanye namaphovela noma izixebe zayo. Umlando ngokukhothama kweNkosi uDingane ovezwe uDhlomo (1936) uyefana nalowo ovezwe uZulu (2005). UZulu (2005) uthi kwathi ngelanga eyayizobulawa ngalo iNgonyama uDingane, izinduna zakhipha amabutho zathi awayotheza izinkuni. Impi kwathiwa ayiphume iyozingela izinyamazane. Kwathi lapho sekuthe cwaka angena amabutho akwaNyawo afika ayigwaza iNgonyama uDingane ayibulala endaweni yaseKwaliweni , eNgwavuma. Yabulawa kanye nenceku yayo uLugolo wakwaMthiyane. ISiio uDingane satshalwa ngenhla kwedlinza likaNdunankulu waso uNdlela kaSompisi. UBallard (1988:37) yena uveza okwehluki le kakhulu ngokukhothama kweNkosi uDingane. Uma simcaphuna ehunyushelwe esiZulwini uthi iNkosi uDingane yabalekela ukubanjwa ngamabutho amaBhunu yabe isibalekela ukuyofuna ukukhoseliswa ngaphansi kwabantu bakwaNyawo ngaphansi kukaSilivana owayeyibambankosi likaSambana. Isizwe sakwaNyawo sabe sazi ukuthi ulaka lukaMpande namaBhunu luyokwehlela phezu kwabo ngaloku kucashisa kwabo uDingane endaweni yabo. Kwathi ziyi-I9 kuNdasa ngonyaka we-I 840, uSilivana, uSambana nomfowabo uZulu Nyawo nenduna yamaSwazi uNandawana bahlasela indlu kaDingane eduze kwaseKwaliweni bamlinda ukuba aqhamuke, okwathi ukuba aqhamuke bamshaya kabuhlungu bamgwaza bephindelela. Isilimele iNkosi uDingane yabaleka iquma kabuhlungu ibalekela ehlathini elaliseduzane, lapho yakhothamela khona. Yatshalwa eduze kwendawo eyayikhothamele kuyo, itshalwa yibo abakwaNyawo. Njengosiko lokuhlonipha inkosi , ababulali baphonsa itshe elibeni layo. Lawa matshe namhlanje asethandelwe izimpande zesihlahla somdoni - 186- esimile kule ndawo. UGerard (1971: 223) ubalula okungazange kushiwo muntu ngokukhothama kweNkosi uDingane lapho ethi iNkosi uDingane yabulawa abalandeli beN kosi uMpande, owayebekwe amaBhunu ukuba abe yinkosi yesizwe samaZulu. Sekuzobhekwa okutholakele ngesikhathi kuqhathaniswa inoveli ethi "UMpande" kanye nezibongo zeN kosi uMpande. 5.6 OKUTHOLAKELE NGESIKHATHI KUQHATHANISWA INOVELI ETHI "UMP ANDE" KANYE NEZIBONGO ZENKOSI UMP ANDE. Emva kokuba sekuqhathaniswe izibongo zeNkosi uMpande kanye nenoveli ethi "UMpande" kutholakele ukuthi kokubili kwethula umlando weNkosi uMpande kepha ukhona umehluko. Inoveli isebenzise kakhulu inkulumompendulwano ukuze inandise inoveli. Ziningi kakhulu izehlakalo eZll1gamaqll1lso zomlando weN kosi uMpande nezigameko ezenzeka ngesikhathi sokubusa kweNkosi uMpande. Nakuba inoveli ingagxilile kakhulu ekukhuleni kweNkosi uMpande kepha Iyas lveza ISlmo sakhe ebuncaneni ukuthi wayephathwa ngumchoboko futhi ezimukile emzimbeni. Kokubili inoveli kanye nezibongo akukho okuveza ukukhula kweNkosi uMpande kepha kuqalwa esekhulile sekubusa iNkosi uDingane. Okuphawuleke kakhulu ukuthi izibongo zeNkosi uMpande zigcwele kakhulu ukubalisa kunokubabaza ubuqhawe. Zimbalwa kakhulu izigameko ezibalulekile emlandweni ezikhona ezibongweni zeN kosi uMpande. Imbongi ikukhombisile kakhulu ukuthi iNkosi uMpande yabe ingenamandla. Njengawo wonke amakhosi iNkosi uMpande ufaniswa nezilwane ezinamandla ezibongweni. Simthola efaniswa nendlovu, nokhozi njll. INkosi uMpande kubuye kwavezwa uhlangothi lokuba yinkosi enokuthanda abesifazane. Lokhu kuvezwe lapho kuthiwa: USomnandi kaNdaba Woza ngang' umlomo (Nyembezi, 1958:70) - 187 - Kuzo zonke izibongo zeNkosi uMpande imbongi isebenzise ulimi olunothiswe yizithombemagama kanye nolimi olusezingeni eliphezulu. Sekuzobhekwa ubuqiniso bokuqukethwe yinoveli ethi "UMpande" nezibongo zeNkosi uMpande buqhathaniswa nezincwadi ezibhalwe ngomlando wamakhosi . 5.7 UBUQINISO BOKUQUKETHWE YINOVELI ETHI "UMPANDE" NEZIBONGO ZENKOSI UMPANDE BUQHATHANISWA NEZINCWADI EZIBHAL WE NGOMLANDO W AMAKHOSI Akukuningi okuzophawulwa ngeNkosi uMpande njengoba okuningi okubhalwe enovelini kuthinta kakhulu umbuso weN kosi uDingane kanye neNkosi uCetshwayo. Kutholakele ukuthi nakuba inoveli iwethulile umlando weNkosi uMpande kepha kukhona ezinye izigameko uDhlomo abebuye angazifaki enovelini ezibalulekile emlandweni. Esahlukweni sesithathu senoveli uDhlomo uchaza uku bekwa kweNkosi uMpande ibekwa amaBhunu. Lokhu ukuchaza agcine lapho. UZulu (2005:93) uyenaba ngalolu daba aze aveze nokuthi ukubekwa kweNkosi uMpande kwaba isikhathi soguquko olunzima esizweni sikaZulu ngoba kwakungakaze kwenzeke ngaphambilini ukuba iSilo soHlanga sibekwe abezizwe esihlalweni sobukhosi. Sekuzobhekwa okutholakele ngesikhathi kuqhathaniswa inoveli ethi "UCetshwayo" kanye nezibongo zeN kosi uCetshwayo. 5.8 OKUTHOLAKELE NGESIKHATHI KUQHA THANISW A INOVELI ETHI "UCETSHW A YO" KANYE NEZIBONGO ZENKOSI UCETSHW A YO Emva kokuba sekuqhathaniswe izibongo zeNkosi uCetshwayo kanye nenoveli ethi "UCetshwayo" uma kuhlaziywa, kutholakele ukuthi kokubili kwethula umlando weNkosi uCetshwayo kepha ukhona umehluko. Enovelini sithola ukuthi uDhlomo uxoxa izindaba ezahlukene isahluko nesahluko. Akazilandelanisi izigameko njengoba enzile kulawa amanye amanoveli esesike saphawula ngawo. - 188 - UDhlomo (1952: I) ukucacisa ngokusobala ukuthi iNkosi uCetshwayo yaba nazo zonke izinkinga eyaba nazo ngoba iNkosi uMpande yabe seyinike abamhlophe izwe elikhulu ngoba kuyibo ababembeke esikhundleni. Enovelini yakhe uDhlomo kuyavela ukuthi ubona sengathi isenzo seN kosi uCetshwayo sokusondeza uJohn Dunn owabe engakuMbuyazi yikona okwenza wehlulwa eNdondakusuka. UDhlomo ukucacise bha ukuthi zonke izinto ezimbi ezazishiwo ngeNkosi uCetshwayo zazingamanga. Yingakho simthola ethi "Kepha kukho konke lokhu kasilizwa nelilodwa izwi nesenzo esenzlwa nguCetshwayo esikhomba ububi bakhe nokukhohlakala kwakhe."(Dhlomo, 1952: 13) UDhlomo enovelini yakhe wayezama ukukuveza ukuthi iNkosi uCetshwayo yayingeyena umbulali njengoba babesho abamhlophe. Uma kungabhekwa udaba lokubulawa kwezintombi zeNgcugce, uDhlomo uyakuveza ukuthi kwakungeyona intando yeNkosi uCetshwayo kepha wayeqhuba lokho okwakwenziwa yiNkosi uMpande yokujubela amabutho ibutho elithile lezintombi njengoba kwenzeka ezintombini zeNgcugce zijutshelwa uDlokwe neNdlondlo. UDhlomo uyakucacisa ukuthi inani lezintombi ezafa aledlulanga eshumini. Uyakuveza uDhlomo ukuthi lezi zintombi zenqaba ukugana la mabutho ngoba zazazi ukuthi inkosi uCetshwayo ngeke izenze lutho ngenxa yemithetho eyabe seyibekelwe yona. UMazibuko (2007) ephepheni lakhe elisihloko sithi "The Importance of Preserving The HistolJ! of Zulu Kings as part of our Indigenous Knowledge with Special reference to King Cetshwayo" uyakucacisa ukuthi akuyona iNkosi uCetshwayo eyabulala izintombi zeNgcugce kepha oyise bazo abazibulala becasulwa ukuthi zedelela izwi lenkosi. UDhlomo ubuye aveze ukuthi olunye udaba olwenziwa ihaba yilelo lokulwa kwaMamboza neNgobamakhosi , okwenza ukuba kufe abantu ababengamashumi ayisikhombisa kuwo womabili amabutho. Abamhlophe babekubuka ngokuthi iNkosi uCetshwayo yayizijabulela zonke lezi zinto ukuze ibone abantu bebulalana. KuDhlomo iNkosi uCetshwayo yaYlvezwe njengenkosi eyayithanda ukuthula, eyayilwa kuphela uma iphoqelekile. Uma sekwenzekile yalwa yayiqinisekisa ukuthi yenza uxolo kulabo ebikade ilwa nabo. Kuyavela enovelini ukuthi abantu ababenza iNkosi uCetshwayo - 189- ibukeke iyinkosi embi yilabo ababesondelene nayo kakhulu ngoba babebuye bangayilaleli . Empini yaseRorkes Drift iNkosi uCetshwayo yayishilo ukllthi abantll bayo bangaluweli uThlikela baye eRorkes Drift, kepha abaze bamlalela. NaseHlobane iNkosi uCetshwayo yayitshele uMnyamana ukuba angavumeli impi yakhe ukllba ihlasele amaNgisi esenkanjini yawo, kepha abaze bamlalela. Okuphawulekayo ukuthi izibongo zeNkosi lICetshwayo zigx ile kakhulu ekllnqobeni kweNkosi uCetshwayo ikakhulukazi empini yaseNdondakusuka kanye neyaseSandlwana. Imbongi ibongela kakhulu iNkosi uCetshwayo nobuhlakani bayo ekllweleni kwayo uMhlathuze iya eNdondakusuka nakuba iziGqoza zazicabanga ukuthi bayokwesaba ukllwela. Kube sezibongweni lapho klltholakale khona lIkuthi iNkosi uCetshwayo ibizwa ngazo zonke izilwane ezesabekayo ngenxa yesithun zi sayo. Ibizwa ngemamba okuyinyoka eyingozi. INkosi uCetshwayo ibuye ibizwe ngethole ukugqamisa amandla eyayinawo. Ezibongweni kuvezwe ukwexwayi swa okuningi kweNkosi lICetshwayo kepha ingalaleli . Sikuthola lapho iNkosi uCetshwayo yenqaba ukllthobela abeilingu ukllze kllngabi bikho impi. INkosi uCetshwayo yabona ukllthi akllsekho okwakusengavimba impi . Lokho kwenza ukuba kube nempi yaseSandlwana. Sekuzobhekwa lIbllqini so bokuqllkethwe yi nove li ethi "UCetshwayo" buqhathaniswa nezincwadi ezibhalwe ngomlando wamakhosi. 5.9 UBUQINISO BOKUQUKETHWE YINOVELI ETHI "UCETSHW AYO" NEZIBONGO ZENKOSI UCETSHWAYO BUQHATHANISWA NEZINCWADI EZIBHAL WE NGOMLANDO W AMAKHOSI Mliningi umlando oSllbhaliwe ngeNkosi uCetshwayo otholakale enovelini yomlando kan ye nasezibongweni zayo iNkosi lI Cetshwayo. UCele ( 1997: 124) uthi uma kuqhathaniswa namanye amanoveli om lando, kliCetshwayo lIDhlomo waqoqa 1I1wazi kubantu abangamaZulu ababephila nayo iNkosi lICetshwayo. Nakuba kllbhaliwe ngeN kosi lICetshwayo kepha kunamaqini so abhalwe ezincwad ini natho lakala klilabo okwaxoxiswana nabo. - 190 - UDkt Reggie Khumalo okungomunye wabantu okwaxoxwa nabo, ephawula ngokuzalwa kweNkosi uCetshwayo wathi ukllzalwa kweNkosi uCetshwayo kwaba yisiphrofetho ngoba iNkosi uMpande yaba nephupho elithi kubantwana bakhe abazelwe ngaleso sikhathi , omnyama njengokhamba nguyena oyoba yi nkosi uma yena (uMpande) esekhotheme. Uma kuyobhekwa emizini yakhe lapho kllkhona oNdlunkulu bakhe abazithwele kwatholakala ukuthi eMlambongwenya lapho kwakukhona okaMbondi kutholakale umfana omnyama njengephupho lenkosi ("UJininindi omnyama, Obunyama bakhe buyesabeka"). Ukuze izwakale kahle indaba yokllzalwa kllkaMagwegwana ngokllgwegwa abakayise, kasiyiqale kanje: INkosi uMpande yay ithethe inoNdlllnkulu aban ingi, ifuze uyise lIMjokwana kaNdaba, uMenzi , ngoba naye wayenondlunkulll abaningi. Uma elanda uKhumalo uqhubeka athi , kllthiwa iLembe lalimkhonzile kakhulu uMpande, kasilizwa limkhuza ukuthi lI ganelwani kakhlliu nokuthi uzalelani ngoba yena wayengabathandi abantwana yize ayenawo uMndlunkulu. Lapha kasiqaphelisise ukuthi iLembe lalinemiNdlunkulu, hhayi oNdlllnkulu. ImiNdlunkulu, zintombi nje zokuthi inkosi izithokozise uma izwa idinga umuntu wesifazane. Ngithanda ukukubalula lokhu ngoba kweminye yale miNdlunkulu, uMpande wathola abantwana. Kanjani? Njengoba kwakwaziwa ukuthi iLembe lalingafune mntwana, lize li sho lithi umbango usuka emlotheni liqonde ukuthi liyobangiswa ngabantwana balo kanye nabafowabo. Nempela kwaba njalo, kodwa iqiniso lithi ngaphakathi iLembe lafuna ukuba nomuntu ozalwa yi lo kodwa kube yimfihlo. Wayezokwenza kanjani lokhu? ILembe lathatha enye yomNdlunkulu walo, bathi wayesesoleka, lahamba layomlobola lilobolela uMpande. Nguyena yedwa 10 Ndlunkulu obekade enguMndlunklllu weLembe esizwa ukuthi walotsholwa ngezinkomo zeLembe. Omunye uMndlunkulu wesulelwa kuMpande naye okuthiwa wayesoleka, yena-ke kasizwa kuphuma izinkomo zikaDlungwana wombelebele ziyom lobola. Kondlunkulu bonke abagana iSilo sakwaNodwengu sizobalula abane kuphela, labo abathintekayo ekuzalweni koMntwana uCetshwayo, nokwasuka umbango ngamadodana abo. Sizobaklelisa kanje: - 191 - • UNgqumbazi kaMbondi kaTshana Zungu Yilo ndlunkulu esithi walotsholwa ngezinkomo zeLembe. UNgqumbazi uzalwa nguMbondi umfowabo kaMkhonto kaTshana kaZungu kaNcwana. Wangena esigodlweni seLembe ekuqaleni kokubusa kwalo. Okusho ukuthi ungomunye wezintombi ezindala zikaDlungwane. UMpande-ke wamfaka emzini waseMlambongwenya ayewakhele iNdlovukazi uSongiya kaNgotsha engudadewabo kaWolizibi Hlabisa. NguNdlunkulu uNgqumbazi owazala iNkosi uCetshwayo. • UMonase kaMntungwa kaMkhatshwa Lo ndlunkulu ungowesibili futhi ungudadewabo kaMalusi uyise kaSothondose benoMawewe. Uzale uMntwana uMbuyazwe (Indlov' enesihlonti), uMantantashiya noMkhungo. • UNomatshali kaSiguyana wakwaNtuli. Lo undlunkulu wesithathu, yena uzale umntwana uMthonga. UNdlunkulu uNomatshali kwathi ukuba umntwana uMbuyazwe abulawe yiNkosi uCetshwayo noNdlunkulu uMonase abalekele kuSobantu (B ishop Colenso), uthando IweNkosi uMpande Iwenabela kuNdlunkulu uNomatshali unina kaMthonga. Yilokho okwaqhatha uMntwana uMthonga neNkosi uCetshwayo ngoba yayisi liphimise ngomlolllo wayo iNkosi uMpande ukuthi asembona ezothatha ubukhosi nguMntwana uMthonga. Lokho kwenza ukuthi uMntwana uMthonga nomfowabo umntwana uMgidlana babalekele esilungwini. • UNozibhuku wakwaNxumalo kaQunwane. Yena-ke ungunkosikazi wengeno. Kwakungundlunkulu kaNzibe ulllfowabo, noma sithi umnakwabo weNkosi uMpande, owaphuma impi yeLembe yokugcina, wasala oBhalule eshiye umcekeceke womlobokazi ekade esinelwa nguye. UNzibe wayakhe umuzi wakhe wakwaMfemfe. UNdlunku lu uNozibhuku wazala uMntwana uHhamu. Bonke labo ndlunkulu bakhululeka cishe ngesikhathi esisodwa. Nakuba kuveziwe ezibongweni zeNkosi uCetshwayo kanye nasenovelini ukuthi iNkosi uCetshwayo yayinyalllanambana kuyise iNkosi uMpande kepha uKhumalo uyenaba kulokhu. - 192 - Uveza ubuthakathaka ben kosi uMpande lapho enikeza amaphuzll ayeveza ubuthakathaka beNkosi uMpande: • Ukuphikisa iphupho elalivela kwabaphansi , ebeseba nephupho-mbllmblliu elikhomba iNdlov 'enesihlonti njengomlandeli wakhe ebukhosini , ngoba esebhokelwe uthando kukaMonase lokllzenzisa. • Ukukhipha uMntwana uCetshwayo ukllba ayokwakha umllzi wakhe, lokho uJininindi kwamnika izimpiko ngoba wakha owasOndlini , okusho ukuphakama. Umllzi ongangezintaba zoNdi noKhahlamba. • Uklliambisa uSuthll (abalandeli bakaCetshwayo) ababelandelwa kakhulu yibutho elingontanga yakhe amaMboza, ekwenza lokho kunembizo esibayeni lapho ayezobulala khona iguqa okwakuzothi oliphakamisayo akhuzwe ngesaho esithi "Bayede" • Ngenxa yokuthi amaMboza (lISuthll) ayelalllbile, ayengezwakali noma ehuba. Inkosi yakwaNodwengu yabhuqa yathi "Ake nlYlzwe inkiyankiya ulllchwayo walllaMboza", esho ekloloda ebheke eZigqozeni (abalandeli bakaMbuyazwe). • Ullla sekuphakanyiswa iguqa, uMpande ujuba iNdlov ' enesihlonti ukllba iqale iliphakalllise kuqala enelllicabango elllibili : UMbuyazwe lIyisidlakela kanti uCetshwayo ulubabavana olunamagwegwe (Ulllagwegwana ngokugwegwa abakayise). Wabona ukuthi lIMbuyazwe lIzothatha kalula. - Wayecabanga ukuthi njengoba inkolllo ingakaqulllbi nJe, uzozithathela kalula nJe uMbllyazwe, kanti akabuzanga elangeni limtshele ukuthi inkomo uma isashisa iyasinda kodwa uma isipholile ilula ngoba igazi elisindayo lisllke lingasekho sekukhona umantshu kanye nOllloya. Ekwehlulekeni kukaMbuyazwe ukuphakamisa isilwane nokuthi ulllagwegwana asiqukule, kwayicasula iNkosi uMpande. Inkosi yabeqhatha abantwana okwasiza izinduna ngokuba zikhuze. - 193 - Enkulumweni eyethulwa yiSilo Samabandla uGoodwill mhla ziyisithupha kuMasingana ngonyaka we-2006 esithangamini sempi yaseSandlwana, sacacisa kabanzi ngempi yaseSandlwana lapho sathi impi yaseSandlwana ayiliwanga kuphela ngamaNgisi okuthiwa ayeyingcosana, ephethe izibhamu, kodwa futhi ayelekelelwa ngabantu abase bewelele ngakuwo, abase bekholiwe, ababephoqwa ngoba sebakhe ngaphesheya koThukela abase bezidephunele lona. Lokhu kwafakazelwa nanguSolwazi Maphalala khona esithangamini lapho athi "Impi yaseSandlwana ibhalwe ngemfundisoze nangokubuka umlando ngeso laseNtshonalanga ngoSomlando babelungu, yaphendukezelwa. Labo SOllllando bayakufihla ukuthi amabutho kaZulu avela eNatali nabaTlokwa yiwona ayengaphezulu kwaweSilo uCetshwayo enyakatho yoThukela noMzinyathi. Bayakufihla ukuthi ukuba alllabutho abaTlokwa namaZulu aseNatali ayenqobile, ulllbuso walllaNgisi wawungeke uzihluphe ngisho nangokudubula njengoba naseMaqongqo ngowe-1840 alllabutho alllaBhunu ayeholwa ngu-Andries Pretorius engazange adubule kodwa abukela alllaZulu ebulalana wodwa wona eme Ie kude. NaseNdondakusuka ngowe-1856 alllabutho alllaNgisi ayeholwa ngu-John Dunn aze azilllbandakanya nelllpl ngoba sekusobala ukuthi ekaMntwana uCetshwayo idla umhlanganiso. Sekuzobhekwa ullltheleia wesakhiwo selllibhalo YOlllibili ekwethulweni kokuqukethwe. 5.10 UMTHELELA WESAKHIWO SEMIBHALO YOMIBILI EKWETHULWENIKOKUQUKETHWE Kungeze kwaba yiphutha ukukholelwa ukuthi ukuze kubhaleke inoveli yomlando umbhali wayo ulwazi oluningi ulutho la ikakhulukazi ezincwadini asuke ezifundile zOllllando eziphathelene nalokho abhala ngakho, kungaba allladayari njalonjalo. Izincwadi zikaDhlomo zibhalwe ngollliando wakudala ngisho abalingiswa bakhe kuyasho ukuthi abantu angabazi kepha ezwa ngendaba ngabo. Kucacile kule noveli ukuthi ngenxa yokwedlula komlando kubantu abaningi ugcina ungasagcwali kahle njengoba kubonakele kula Illanoveli. Ziningi nezinye izizathu ezibanga lokhu. Esinye sazo ukuthi okuningi okuwumlando walllaZulu - 194 - kwaqoshwa abamhlophe nabo ababengalwazi 1I1imi IwamaZlIllI ababesizwa ngabahllmushayo okwenza ukuthi umlando ophelele ugcine uSlllahlekile. Okumele kuqikelelwe ukllthi uDhlomo wayexoxa indaba. Uma sibheka imibhalo yasemandulo kuyaziwa ukuthi indlela eyayisetshenziswa yokudlulisa 1I1wazi kwabe kungukuxoxelana. Ngesu lokuxoxa uGraham (1965: 121) ulichaza kanje45 Kuyabonakala ukuthi uDhlomo wabhala Ie noveli yom lando emuva kokuba esefunde izincwadi ezabhalwa uStuart (1916). Konke lokhu osekubaliwe kwenza bungabibikho ubuqiniso born lando otholakala kule noveli ngoba uma uDhlomo ayebhale esusela kuStuart owayemhlophe kuyabonakala ukuthi naye uStuart wayebeka umlando ngendlela eyayithandwa uyena. Lokhu uDhlomo ukucacise kakhulu esethulweni senoveli ethi "UShaka" lapho simuzwa ethi " Into ebelukhuni kim ina ukuba ngilandelanise kahle konke ukuhamba kukaShaka impela, kllsuka ekuzalweni kwakhe kuze kuyofika ekufeni kwakhe. Lokho kwenziwe ukuba ngingawutholanga umthombo obungangisiza kulokho, ngase-ke ngimelwa ukuthatha lapha ngithathe laphaya, ngihlanganise indaba ezwakalayo". Yinoveli ebhalwe ngomlando weNkosi uCetshwayo lapho uDhlomo ekuvuma ukuthi wasebenzisa izincwadi eziningi kanye nezingxoxo. Lokhu sikuthola esethulweni lapho ethi "Ukuze ngiphumelele ekuhloleni kahle inkambo yeNkosi uCetshwayo ngafunda izincwadi eziyishumi nesihlanu ezilotshwe ngaye, ngaxoxa nabanumzane abaningi bakwaZulu abanokwazi okuthile ngoCetshwayo. Kodwa phezu kwakho konke lokho mhlawumbe kukhona okusilele, ikakhulu okwaziwa ngabantu." Okubonakele ezibongweni zamakhosi ukuthi ziveza okuningi ngenkosi leyo ebongwayo. Ziqale zisitshele ngomlando kanye nozalo Iwenkosi njengoba luvela ezincwadini zomlando, zibuye ziveze ubllqhawe kanye nokuhlabana kwenkosi , zibuye ziqwashise isizwe ukuba sihlangane futhi siyihloniphe inkosi. Izibongo zamakhosi zigxile kakhulu ezimpini ezaziliwa amakhosi kanye nokunqoba kwawo. Yingakho ezibongweni efaniswa kakhulu nezilwane ezesabekayo njengamabhubesi njalonjalo. lzibongo ziveza umlando wamakhosi futhi zibuye ziveze nenkolo kaZulu uma kukhulunywa ngamathongo amakhosi kanye nesizwe sonke samaZulu. 45 . ..... . .. the narrative method, that of the omniscient author, who writes predominantly in the third person, perhaps with some first person commentary of his own . .. .. .... at any time that suits him, the author can cast off his invisible cloak and show himself (Graham, 1965: 121). - 195 - Okuphawulekayo ukuthi izibongo zamakhosi akukho okungathiwa umbhali wazo ngoba noNyembezi wathola iqoqo lazo. UBrown ( 1999:71) uma ecashunwa ehunyushelwe esiZulwini, uthi uCope wazibhala izibongo ezisusela kuStuart owayeqoqe izibongo zeNkosi uShaka ezazihaywa izikhathi ezingengaphansi kwezingamashumi amathathu nantathu. UBiyela (1998:4) uthi izibongo zinikeza umlando ofinyeziwe. Zibalulekile ngoba kukholakala ukuthi zinikeza umlando oyiqiniso ngoba ziqanjwa umuntu osuke ezibonele futhi ehlala nenkosi nsuku zonke. Injulalulwazi ye-Orality ibaluleke kakhulu kulolu cwanmgo ngoba ngokwayo okwakushiwo ngomlomo kubalulekile futhi kunamandla amakhulu. UTurner (2003:82) uyakufakazela lokhu uma ethi esikhathini lapho izinto zazisadluliswa ngomlomo ukugcina into emqondweni kwakubaluleke kakhulu. Uqhubeka akhulume ngokubaluleka kwalokho okugcinwe emqondweni ukuthi akukhohlakali ngoba kusuke kusetshenziswe iphethini ye-mnemonic ukulekelela ekukhumbuleni. UJousse (2000: 576) uthi uma kusetshenziswa iphethini yokukhumbula neye-mnemonic kusetshenziswa ukuphindaphinda kakhulu okwenza ukuba lokho okufakwa emqondweni kugxile kakhulu kungakhohlakali. Lokhu kulekelelwa ukusebenzisa kakhulu imvumelwano, ukuxhumana, impindwa kanye nefanamsindo. Okufike kube kubi ngezibongo ukuthi nakuba ziyiqiniso kepha zibuye zisebenzise ulimi olushubile futhi lufake nemikhuba yakudala engasenziwa namuhla. Izibongo azilethi isithombe esigcwele ngenkosi ngoba ezibongweni azibalwa izinto ezimbi ngenkosi leyo. Abantu abangabalulekile akukhulunywa ngabo ezibongweni. Lokhu kwenzeke kwalula ngoba Ie mibhalo icutshungulwe kakhulu . Kuhambi sane kakhulu nepharadaymu eqondayo okuyiyona ebe yisisekelo salolu cwaningo njengoba kufakazelwa uNeuman (2000:68) uma ethi enye yezimpawu zepharadaymu eqondayo ukuthi igcizelela ukufunda okunzulu, noma ukuhlolwa kwendikimba yombhalo noma indikimba yokukhulunywayo noma izithombe. Sekuzobhekwa umthelela wesiko laseNtshonalanga kuDhlomo kugxilwa kubalingiswa emanovelini kaDhlomo. - 196 - 5.11 UMTHELELA WESIKO LASENTSHONALANGA KUDHLOMO Okutholakele ngenkathi kuqhathaniswa izibongo zamakhosi kanye namanoveli om lando abhalwe uDhlomo ukuthi isiko laseNtshonalanga libe nomthelela omkhulu kula manoveli. Okuningi okubhalwe kula manoveli kukholl1bisa ngokusobala ukuthi uDhlomo wafunda kakhulu umlando wamakhosi owawubhalwe uStuart nabanye abamhlophe. Ukuncika kakhulu kukaDhlomo ezincwadini zomlando kwenze abalingiswa abaningi kula ll1anoveli izenzo zabo zihambisane nobllnjalo babo emlandweni. Nakuba bekhona abalingiswa uDhlomo aziqambele bona kepha abagqamile njengalabo abaziwayo emlandweni. Abalingiswa abaningi abasetshenziswe uDhlomo bangabalingiswa abakhona emlandweni. UKhoza (200 1:43) uthi kwakulula kllDhlomo ukuba izincwadi zakhe zishicilelwe ukuba zifllndwe ezikoleni. Okuyiyona noveli kaDhloll1o eyaba nezingqinall1ba ekushicilelweni yilena ethi "UCetshwayo" ngoba ingamllkelwa ngokwenkolo kanye nakwezepolitiki. UCouzens (1975: II) uveza incwadi eyabhalwa uDhloll1o echaza ukllthi kungani incwadi yakhe ethi "UCetshwayo" ingashicilelwanga. Ifllndeka kanje: Mnu Ngifisa ukuchazela abafllndi , ikakhulukazi labo asebeke bafunda eZll1ye izincwadi zami phambilini. Incwadi ethi lICetshwayo engiyibhale ngonyaka odlule ngayithumela kubashicileli bakwaShuter eMgungundlovll njengoba ngiyaye ngenze nakwezinye izincwadi zami. Bayinikeza ikomidi lemibhalo ukuba liyicubungule okllyikomidi elincoma izincwadi okllmele zifundwe ezikoleni. Leli komidi liholwa umfund isi F. Shuter wakwaDumisa. Emva kwezinyanga ezine 10 msebenzi ngawedllliisa kwabakwaShuter ngathola umbiko owawuvela kubashicileli owawunomyalezo owawubhalwe umfundisi Shuter lapho ayegxeka khona Ie ncwadi yami. Wayeyigxeka ngalezi zizathu: Angikhulumanga kahle ngabamhlophe kanye nabaholi bezenkolo. Waqhubeka washo ukuthi akayazi imbangela yokubhalwa kwale ncwadi futhi akllyona incwadi enhle okumele ifundwe. Wabe esewubuyisa lImbhalo ugcwele izinto eziningi ezilungisiwe. Ngabe sengithumela 10 msebenzi ePitoli bakuveza ukuthi nakuba ubuye ufake nezinto ezipolitikayo kepha lImbhalo omllhle. Bathi bangawuthenga njengomnyango kodwa hhayi ukllthi ushicilelwe. Angikholwa ukllthi amaZulu ayoke ayifllnde Ie ncwadi ebhalwe ngesikhathi esiballilekile emlandweni wabo, sen kosi uCetshwayo eyayigxeka lokho eyayikubona ukuthi kwakudala impi. UMfundisi Shuter wayeze wabuza nezinjongo zami zokubhala - 197 - Ie ncwadi. Waze wabuza nokuthi lolu Iwazi ngangiluthole kubani. Ngangibhale njengoba ngangenzile nakwezinye izincwadi ngoba ngibona ukuthi amaZulu ayayidinga imibhalo ebhalwe ngolimi Iwawo. Ngiphetha ngokuthi ngisho ukuthi sesinephephandaba elisiza ababhali njengoba kwenza nelamaXhosa iLovedale. (ilanga LaseNatali , 1938:4) Le ncwadi ikhombisa ngokusobala lIkuthi oDhlomo babebhala ngaphezu kwengcindezi enkulu. Yingakho Ie ncwadi ethi "UCetshwayo" abakwaShuter baze bayishicilela ngonyaka we-19S2. Lokhu kukhombisa ngokusobala ukuthi ababhali abamnyama babecindezelwe kangakananani. Kuhambisana kakhulu nenjulalulwazi ye-Post Colonialism egxila ekuthini abantu okuthathwe umbuso wabo basuke befuna lIkuthatha izindawo zabo zakudala. Lokhu uDhlomo wakwenza ngokubhala amanoveli omlando lapho ayeveza khona konke ngamakhosi. Ingcindezelo iyahambisana nalolu cwaningo ngoba omunye usuke ephoqelekile ukuba enze okufunwa abanye. Lokhu kubonakele ngesikhathi kuhlaziywa imibhalo lapho kutholakele ukllthi amakhosi akwaZulu ayephoqwa ukwenza izinto ayengazithandi njengoba kwakuphoqwe iNkosi uMpande ukuba inikeze amaBhunu umhlaba ukllze alekelelwe ekulweni neNkosi lIDingane. Konke lokhu kwakungenxa yengcindezelo. Kuzobhekwa indlela ethule ngayo abalingiswa bamanoveli om lando, lIDhlomo. 5.12 ABALINGISW A ABASEMQOKA EMANOVELINI KADHLOMO 5.12.1 INOVELI ETHI "USHAKA" Uma uDhlomo eveza iNkosi uShaka enovelini yakhe umveza njengenkosi eyayinonya. Uma esekugqamisa kahle lokhu uDhlomo uxoxa indaba yendoda eyafa ngoba izama ukulwa nelanga. INkosi uShaka yakuthokozela lokhu. UGolan (1994:89) uma simcaphuna ehunyushelwe esiZulwini uthi iNkosi uShaka yathi , "Kuyadabukisa ukuthi lIseze wafa kodwa kube yinhlanhla yakhe ukuthi azifele nje engabulawanga muntu ngoba bengizombulala vele. Mphoseni ngaphandle kothango Iwesigodlo bese kuthi bonke labo abahamba ngendlela nibabulale bazomphekezela 10 muntll obulawe yilanga. Ngiyawabona amanqe endizela - 198 - phezulu ukuthi alambile.,,46 Isihluku seNkosi uShaka sichazwa ngokuthi sabangelwa yindlela akhula ngayo ehlukumezeka. Yikho-ke lokhu okwamenza ukuba aphile impilo yokuziphindiselela. UGolan (1994:5) uthi iNkosi uShaka ayimele kuphela amandla kepha nobumbano. Wayebuye achazwe njengenkosi ehlakaniphile futhi kuyinkosi yabantu. Uchazwa njengenkosi emele i-Afrika ehlangene okumele ikhululwe ezandleni zabamhlophe. UDhlomo uchaza iNkosi uShaka njengenkosi esatshwayo futhi okumele ihlonishwe. 5.12.2 INOVELI ETHI "UDINGANE" UDhlomo encwadini yakhe ethi uDingane usebenzise izindlela ezimbili ukuveza abalingiswa bakhe. Ubaveze ngokubachaza wabuye wabakhulumisa. UDhlomo uma ethula iNkosi uDingane, uyethula ngokusebenzisa izibongo zayo. Lezi zibongo zisebenzise ulimi olujulile olucebe ngezifengqo. Lolu limi lubuye lube lukhuni ngisho kumuntu ongumZulu. Umethula athi: Uvezi uNonyanda uMgabadeli! Owagabadela inkundla yakwaBulawayo. UMbomboshe omnyama Uvemvane lukaPhunga noMageba Uvemvane olumabala azibhadu Ngabe ngiyaluthinta luyahwaqabala Isiziba esiseMavivane Dingane. Isiziba esinzonzo, sinzonzobele Siminzisa umuntu ethi uyageza Waze washona nangesicoco. (Dhlomo, 1936:4-5) 46 " I~ is a pity he died but he was lucky to die of natural causes as I had intended to kill him. Throw him away outside the fe~ce of the homestead go and intercept those people who are go ing along the pathway and kill them. They will accompany and make it bad for thi s man who had been killed by the sun. I can see the birds ravenous flying above. I notice that they are hungry (Golan, 1994:89) - 199- Ezibongweni uDhlomo uveza iDkosi uDingane njengombulali owabulala iNkosi uShaka. UBulawayo kwabe kuyisigodlo seNkosi uShaka, kepha kulesi siqeshana sezibongo sisho iNkosi uShaka yona uqobo. Kuzo lezi zibongo kuchazwa ubunjalo beNkosi uDingane. Kuthiwa umnyama. Ufaniswa novemvane okuthi uma luthintwa luvele luthukuthele. INkosi uDingane kuzo lezi zibongo ibuye ichazwe njengomuntu of ana nesiziba esijulile esiyingozi njengoba abulala umfowabo uMhlangana. Akukho lapho uDhlomo eveza khona ubunjalo bomzimba weNkosi uDingane. Enovelini iNkosi uDingane ivezwa isindala isisetshenziswa uyisekazi wayo uMkabayi ukuba ithathe ubukhosi. INkosi uDingane kule noveli ivezwe njengomlingiswa oyisicaba. Uvela eyinkosi engakwazi ukusebenzisa kahle umqondo ngoba ngesikhathi eqala nje ebusa wayebulala nje futhi enesihluku. 5.12.3 INOVELI ETHI "UMP ANDE" UDhlomo enovelini uyakucacisa ukuthi igama leNkosi uMpande lalikhuluma ngoba lalisho ukuthi yiyo eyozala yandise umuzi wenkosi uSenzangakhona. Kwakuthiwa uMpande nje ngoba ezoba yimpande yesizwe sakwaZulu . Le noveli ikhulume kancane ngempilo yeN kosi uMpande yabe seyigxila embangweni wobukhosi emadodaneni eNkosi uMpande uMbuyazi kanye neNkosi uCetshwayo. 5.12.4 INOVELI ETHI "UCETSHW A YO" UDhlomo ukucacisa ngokwakhe ukuthi iN kosi uMpande ngesikhathi yetha iNkosi uCetshwayo yayibikezela ukuthi ngelinye ilanga uyocetshwa eNgilandi. UDhlomo uyakuchaza lokhu enovelini. UDhlomo uveza iNkosi uCetshwayo njengomuntu onokuthula ofisa ukuthi kuboniswane ngaphandle kokuthi kuliwe. INkosi uCetshwayo yacela uSomtsewu ukuba abeke amaNgisi phakathi kwamaBhunu namaZulu ukuze abantu bakhe bangalwi namaBhunu kepha uSomtsewu akazange alalele. - 200- UDhlomo uveza iNkosi uCetshwayo njengomuntu owayekholelwa ekuthini umuntu azilwele futhi abantu bafe empini. UDhlomo ubuyisa isithunzi sokuvezwa kweNkosi uCetshwayo emlandweni. Inkosi yenqaba ukuthatha umuthi enyangeni yaseBlIthonga ukuba afake ubuthi emanzini ukuze kubulawe bonke abamhlophe. Lokhu inkosi yayikwenziswa ukuthi yayikholelwa kakhllill ekuthini umuntu kllmele azilwele. 5.13 ISIPHETHO Kulesi sahluko kuhlaziywe lokho okutholakele ngesikhathi kuqhathaniswa amanoveli om lando abhalwe ngamakhosi akhethiwe kllloill cwaningo kanye nezibongo zala makhosi njengoba zibhalwe uNyembezi (1958). Kuvezwe ubllqiniso bokuqukethwe amanoveli buqhathaniswa nezincwadi ezibhaliwe zomlando wala makhosi. Kubuye kwahlaziywa nokutholakale ngesikhathi kwenziwa IZlllgXOXO zalolll cwaningo. Kube sekubhekwa umthelela wesakhiwo semibhalo yomibili eqhathaniswayo ekwethlliweni kokuqukethwe. Ekugcineni kllbhekwe lImthelela wesiko laseNtshonalanga emibhalweni kaDhlomo. Esahlukweni esilandelayo okuyisahluko sesithupha kllzophethwa lolu cwaningo. - 201 - ISAHLUKO SESITHUPHA ISIPHETHO SOCW ANINGO 6.1 ISINGENISO Esahlukweni esedlule kuhlaziywe okutholakele ngesikhathi kuqhathaniswa amanoveli omlando kanye nezibongo zamakhosi. Lokhu kubhekwe kusetshenziswa nezincwadi zorn lando ezibhalwe ngawo la makhosi. Kubhekwe nokuthi lolu cwaningo luxhumana kanjani nepharadaymu eqokiwe kanye nezinjulalulwazi ezisetshenzisiwe. Lesi yisahluko sokugcina socwaningo esizoqoqa senze izincomo bese siphetha ucwaningo lonke. Umcwaningi uzoqala ngokusonga okwenziwe esahlukweni ngasinye salolu cwaningo. Kuzohlaziywa lokho okutholakele kulolu cwaningo. Lokhu kuzokwenziwa ngokuphendula imibuzo nezinhloso zocwaningo. Yikona okuwumgogodla wocwaningo. Kuzobhekwa neqhaza elizobanjwa yilolu cwaningo. Ekugcineni kuzobe sekuphonswa inselelo kwabanye abacwaningi ukuba baqhube lolu cwaningo. 6.2 UKUBUYEKEZW A KWEZAHLUKO ZALOLU CW ANINGO Isihloko socwanmgo sithi: "Ucwaningo Lokuqhathanisa Amanoveli Omlando ka R.R.R. Dhlomo kanye Nezibongo Zamakhosi aK waZulu Eziqoqwe uNyembezi (\958). Ucwaningo lulonke luhlelwe lwayizahluko eziyisithupha. Isahluko sokuqala kube yisahluko ebesethula ucwaningo. Kube sekuhlaziywa amagama aqukethwe yisihloko socwaningo. Kubhekwe okuyizona zinhloso zokwenza lolu cwaningo. Kubhekwe isidingo kanye nenkuthazo yokwenza lolu cwaningo. Kubuye kwabhekwa umklamo wokwenza lolu cwaningo kanye nemibuzo yalolu cwaningo. Kuye kwavezwa namagama abedinga ukuchazwa ukuze ucwaningo lulandeleke kahle. Njengoba lolu cwaningo luthinta ubukhosi bakwaZulu kubhekwe umlando wobukhosi baKwaZulu. Kunikezwe nom lando kaDhlomo kanye nokaNyembezi okuyibona obekuqhathaniswa - 202- illlibhalo yabo kulolu cwaningo. Ekugcineni kubhekwe izinkinga ezibe khona ngesikhathi kuqhutshwa lolu cwaningo. Esahlukweni sesibili kubuyekezwe illlibhalo ethintana nalolu cwanll1go. Kubhekwe lokho osekubhaliwe kanye nalokho osekucwaningiwe ngalllakhosi akwaZulu. Kucashunwe illlisebenzi yabacwaningi abehlukahlukene asebeke bacwaninga ngamakhosi akwaZulu. Kubuye kwabhekwa lokho osekuke kwabhalwa ngenoveli YOllllando kanye nezibongo zalllakhosi. Esahlukweni sesithathu kuphawulwe ngezinhlobo ezahlukene zamapharadaYlllu kwase kugxilwa kuleyo esetshenzisiwe kulolu cwaningo okuyipharadaYlllu eqondayo. Kubuye kwaxoxwa nangezindlela ezisetshenzisiwe ukuqoqa ulwazi oluqondene nalolu cwaningo ezingena ngaphansi kwekhwalithethivu okuyizingxoxo kanye nohlaziyo lokuqukethwe. Ekugcineni kubhekwe izinjulalulwazi ezisetshenzisiwe kulolu cwaningo okuyinjulalulwazi ye-Post-Colonialism kanye nenjulalulwazi ye-Orality. Esahlukweni sesll1e kuqhathaniswe alllanoveli ollliando abhalwe ngllDhlolllo ngeNkosi lIShaka, lIDingane, lIMpande kanye neNkosi lICetshwayo. Lokhu kuqhathaniswe nezibongo zala Illakhosi njengoba ziqoqwe lINyelllbezi. Kuqale kwavezwa ullliando wala Illakhosi akhethiwe, kwase kllbhekwa okllfanayo elllanovelini ollliando walllakhosi kanye nezibongo zawo alllakhosi akhethiwe. KlIbe sekubhekwa oklltholakala emanovelini kllphela kanye nalokho okutholakala ezibongweni kuphela. Esahlukweni sesihlanu bekllhlaziywa konke okutholakele ngesikhathi kwenziwa lolu cwaningo. KlIbllkwe lIbuqiniso bokllqllkethwe alllanoveli buqhathaniswa nezincwadi ezibhaliwe zOllllando wala Illakhosi kanye nokutholakale ngesikhathi kwenziwa izingxoxo zalolu cwaningo. Kube sekllbhekwa ullltheleia wesakhiwo selllibhalo yomibili eqhathaniswayo ekwethulweni kokllqllkethwe. Ekugcineni kube sekllbhekwa 1I1lltheleia wesiko laseNtshonalanga elllibhalweni kaDhlolllo. - 203 - 6.3 UKUPHENDUL W A KWEMIBUZO NEZINHLOSO ZOCW ANINGO Esahlukweni sokuqala kwethulwa izinhloso zocwaningo kanye nemibuzo okuyiyo eyinsika yocwaningo. Njengoba ucwaningo Iwalunemibuzo emine, kepha okuzogxilwa kuyo yile emibili: • Yimuphi umunxa owethula umlando ogcwele phakathi kwamanoveli omlando kanye nezibongo zamakhosi? • Ngabe kukhona yini ukuhlanekezelwa komlando wobukhosi baKwaZulu? 6.3.1 YIKUPHI OKWETHULA UMLANDO OGCWELE PHAKA THI KW AMANOVELI OMLANDO KANYE NEZIBONGO ZAMAKHOSI? Sekuphawuliwe esahlukweni sesihlanu ukuthi uma sibheka umlando wamakhosi akhethiwe kulolu cwaningo, kukhona okutholakala ezibongweni kuphela kanti okunye kutholakala emanovelini omlando kuphela. Izibongo ziveza umlando wenkosi ngendlela enobunkondlo. Lolu limi lobunkondlo lalihambisana nesikhathi leyo nkosi eyayiphila ngaso futhi zidluliswa ngomlomo okwenza umlando ungapheleli wonke. Imbongi yayisebenzisa ulimi olwaluqondwa ababesuke beyilalele ihaya ngaleso sikhathi. Lokho-ke kwenza ukuthi kudingeke izincwadi zomlando ukuchaza izinto ezazenzeka ngaleso sikhathi ukuze zizwakale kahle izibongo. lzibongo azinikezi ulwazi oluphelele ngezindawo kanye nabantu abakhona ezibongweni. Ukuze kutholakale wonke umlando awukwazi ukufunda izibongo kuphela ngoba zona zifana nohlaka nje oludinga ukugcwali selwa ukuze luzwakale kahle. Nakuba kunjalo kepha izibongo zinikeza umlando futhi lowo mlando wethulwa yimbongi esuke izibonele ngokwayo zonke izigameko zenzeka phambi kwayo. Lokhu kufakazelwa uHadebe (1992:90) uma ethi ekutholeni ulwazi imbongi ithembela kakhulu kulokho ezibonela yona khona kanye nalokho ekuxoxelwayo. Imbongi ihlala njalo iseduze nenkosi. rbheka zonke izenzo zenkosi , indlela inkosi ebhekana ngayo nezinkinga ehlangabezana nazo kanye nobudlelwano benkosi kanye nabantu bayo. Lapho imbongi yayisuke ingekho khona - 204- njengasezimpini, ulwazi yayillithoia kwabazibonele ngokwabo.47 Izibongo zingumthombo womlando othembekile ubuqiniso bazo obungangatshazwa. Nakllba izibongo zingaphakamisi izigameko zokwehlllieka, kodwa ziyaziqeketha impela izigameko zesihlllkli kwabegazi, lapho lImuntu ehlasela abakayise, zichaze nobllhle nobllbi ekwakhekeni kwenkosi , kanye nezinye izigameko okungenzeka ukllthi zabajabhisa abanye. Izibongo ziyincwadi yempilo yenkosi kanye nesizwe sayo. Kaziphezi ukliballiia amagama amaqhawe nawalabo abenzakaliswayo, imvamisa kuze kushiwo nezizathu zokwenza lokhu. Yingakho izibongo zibambe iqhaza ekwethlileni lImlando wamakhosi. Zibuye zibe nolimi oilinothile olusebenzisa kakhulu imifanekisomqondo kanye nezifengqo. Uma sibheka amanoveli omlando kuyabonakala ukuthi uDhlomo waqala ukubhala emva kokllba esefunde izincwadi ezazibhalwe uJames Stuart. Ukuthi lIDhlomo wabhala ngoba egqllgqllzelwe yimibhalo kaJames Stuart sikubona ngoba kllkhona ukwefana okukhona. Njengezincwadi zikaStuart sithola nakhona emanovelini kuxoxwa izindaba eziningi ezingahlanganise lutho nenkosi leyo okubhalwa ngayo. Klikho konke lokhu uDhlomo wawubhala umlando wamakhosi kula manovel i om lando. UDhlomo wayekllveza ukuthi nakllba izincwadi zakhe zazinobunoveli kakhulu kepha wayekucacisa lIkuthi zazethliia lim lando okllyiwona wamakhosi akwaZulu. jengoba uDhlomo ayeyintatheli yephephandaba nanga laseNatali waloba ephephandabeni iLanga lamhla zingama-28 kuDisemba 1923 lapho simcaphuna ethi: "Ubuciko bethu bomlomo nemibhalo yomlando kumele kulondolozwe lIkllze kungafi , lokhll kllzokwenziwa ngemibhalo. Uma lokho kungenziwa kuyokhohlakala lonke imuva lethu.48 47 " In getting information, the imbongi relies on personal experience, eyewitness and hearsay . The imbongi is always in close contact with the king or chief. He monitors hi s activities, hi s reactions to problems and hi s relations to his subjects and neighbours . Where the imbongi was not present, like durino the war expeditions he relied on eyewitneses . (Hadebe, 1992:90) "' , 48 "Our folklore and historical records must be preserved from dying out, must be preserved by means of literature, otherwise these will be lost forever and our connecti on with the past forgotten" (llanga laseNatali , 29 December 1923) - 205 - 6.3.2 NGABE KUKHONA YINI UKUHLANEKEZEL W A KOMLANDO WOBUKHOSI BAKW AZULU? Kukhulu ukuhlanekezelwa okukhona emlandweni wamakhosi akwaZulu. Lokhu kucace bha ngesikhathi kuqhathaniswa amanoveli omlando kanye nezibongo zamakhosi. Lokhu kuze kwabhekwa nangeso elibanzi sekubukwa neminye imibhalo yom lando ebhalwe ngamakhosi akwaZulu. Uma singabheka nje enovelini yom lando sithola ukuthi iNkosi uCetshwayo ivezwe njengomllntll owayengafuni lIkllbona abantll bakhe bexabana nabamhlophe. UDhlomo (1952: 13) uthi "kepha konke lokhll kasilizwa nelilodwa izwi nesenzo esenziwa nguCetshwayo esikhomba ububi bakhe nokukhohlakala kwakhe". Kukhona osomlando abawuhlanekezela umlando wesizwe samaZulu. Lokhu kuvela kahle kuPreston (1973:93) uma ecacisa ukuthi kwathi ngesikhathi amaZulu ebuza ukuthi ngabe yini ayeyenzile kwabamhlophe ukuthi babengaze bathathelwe inkosi yabo. UWolsely ehunYllshelwe esiZlIlwini waphendula wathi , "AmaNgisi awazange axabane nabamnyama kepha umuntu axabene naye uCetshwayo onesihluku kubantu bakhe ngokubabulala. Embusweni wakhe akukho lutho oillphephile. Wenqabela abantll lIkllba baganane nokllthi basebenze bese behlala ngokuhlllpheka. Ngakho-ke akllmele aphinde abe yinkosi yakwaZulll. Lokhu kwakungelona iqiniso ngoba iN kosi lICetshwayo yayingafllni lIkllba lImbllso wakwaZlIlu lIphathwe abamhlophe njengoba benza. Akllyona nje kuphela iNkosi lICetshwayo okuhlanekezelwe lim lando wayo kepha onke amakhosi akwaZulu lImlando wawo lIhlanekezelwe. Uma sibheka lImlando wenkosi lIShaka sizwa kuvela lIkuthi iNdlovllkazi uNandi yablllawa yilo iLembe. Kepha uZulu (2005) uyakuchaza lokhu ukuthi iLembe alizange limbulale ngoba ngesikhathi iNdlovukazi uNandi idunguzela laliyozingela . ILembe laba ukufika nje lihamba nomlungu uFynn yayihamba indlovukazi emva kokuba iNkosi uShaka isicele uFynn ukuba ake azame ukumelapha ngokwesilungu. Okunye kwalokhu kuveziwe esahlukweni sesihlanu. - 206- 6.4 IQHAZA ELIZOBANJW A YILOLU CW ANINGO Likhulu iqhaza elizobanjwa ucwaningo Iwalolu hlobo ikakhulukazi olimini IwesiZulu kanye nakwezomlando. Lolu cwaningo luqhathanise izinhlobo zemibhalo okuyinoveli yomlando kanye nezibongo. Kucacile ukuthi kunokwehluka okukhona kule mibhalo okwenza nokuthi uma sekubhekwa nomlando oqukethwe yile mibhalo ungefani . Lolu cwaningo luzosiza kakhulu ekuvezeni ukuthi kuningi okusamele kucwaningwe ngobukhosi bakwaZulu. Abantu abaqondene nokulondolozwa komlando bazosizakala ngoba lolu cwaningo lukuvezile ukuthi kusamele kekubhalwe kakhulu izincwadi zomlando ezibhalwe ngobukhosi bakwaZulu ukuze umlando wamakhosi ungashabalali. Makungathenjelwa kuphela emanovelini omlando kanye nasezibongweni zamakhosi. Abasendlunkulu yakwaZulu nabo bazohlomula kulolu cwaningo ngoba kutholakele ukuthi uma kubhalwa incwadi yom lando wasebukhosini bakwaZulu kuhle ihlanganyelwe ngabasezindlini zombili. Lapha kushiwo ukuthi akuvele ilaka lendlu yasendlunkulu okuwuSuthu kanye neyasekhohlwa okuwuMandlakazi ukuze umlando uphelele. Lolu cwanmgo luzokwelekelela kakhulu iKomidi Lokulungiswa Kwamagama Ezindawo ZaKwaZulu-Natali ngoba muningi umlando wamagama ezindawo ongenayo uma kuvezwa umlando wamakhosi. Kungasiza ngisho nakulawo magama okudingeka abizwe ngendlela efanele njengaseGingindlovu okumele ngabe kuthiwa yikwaGingindlovu ngoba uMazibuko (1999:82) uthi Ie ndawo yethiwa emva kwesigameko lapho iNkosi uCetshwayo yehlula umntwana uMbuyazi empini yaseNdondakusuka. INkosi uCetshwayo yathi ngiyigingile indlovu enesihlonti isho uMntwana uMbuyazi. Le ndawo kukhulunyiwe ngayo kulolu cwanlllgo. Lolu cwaningo luzolekelela nalabo ababhala izincwadi zomlando ezifundwa ezikoleni ukuba babhale ngomlando okuyiwona. Kunephutha elivezwe yilo lolu cwaningo elenziwa ezincwadini zomlando lapho kwakuvezwa khona ukuthi aBantwana oMbuyazi noCetshwayo balwa ngoba beqhathwe yiNkosi uMpande. Lokhu kuyavela ukuthi impi yaseNdondakusuka - 207 - yamhla zi-2 kuZibandlela ngowe-1856, yayihlelwe yiyo iNgilandi ukuze kufe uMntwana uCetshwayo ngoba babembona ukuthi ufana neLembe eleqa amanye amaLembe ngokukhalipha, iSilo uShaka ngobungozi. Lolu cwaningo luzokwelekelela nabemboni yezokuvakasha kuleli ngoba abantu abavakashela lapha eNingizimu Afrika, uma sebetshengiswa izindawo ezinomlando njengeSandlwana bayobe betshelwa umlando okuyiwonawona. 6.5 IZINCOMO Kuningi kakhulu okumele kulungiswe ekubhalweni komlando wamakhosi akwaZulu. Kuhle lokhu kwenziwe ngabantu abangamaZulu bebhala ngomlando wabo. Abantu abanjengoDhlomo noNyembezi bayibekile induku ebandla. Kuhle-ke kususelwe kulokho okukhona ukuze 10 mlando ungashabalali. Kuningi nokwabhalwa ngamakhosi kepha okwakudicilela phansi isithunzi sawo. Kungakuhle uma izincwadi zomlando wobukhosi baKwaZulu zibhalwa ababhali abamele nhlangothi zombili, ekhohlwa okuyindlu yakwaMandlakazi kanye nasendlunkulu okuyindlu yaSosuthu. Lokhu kungenza ukuba amaqiniso atholakale nxa zombili. Ngokuwazi umlando sazi ukuthi kwakunenkinga enkulu phakathi kweNkosi uCetshwayo kanye noZibhebhu wendlu yasekhohlwa. UZulu (2005: 125) uxoxa indaba engaziwa muntu emlandweni lapho ethi uZibhebhu wayezwana kakhulu neNkosi uCetshwayo. Kuyacaca ukuthi nakuba awubhala kahle umlando wamakhosi uZulu (2005) kepha naye wayezama ukuveza okuhle kodwa ngendlu yakwaMandlakazi. Nakuba kwenziwe ucwanll1go olunzulu ngesikhathi kuqhathaniswa amanoveli omlando kanye nezibongo zamakhosi kepha luseluningi olunye ucwaningo okusamele Iwenziwe. Kusamele kekubhekwe nje ukubhalwa ngendlela engefani kwamagama abantu , ngisho nawezindawo njengoba ebhalwe ezincwadini ezahlukene ezihlaziywe kulolu cwaningo. Isibonelo salokhu igama lenkosi uDingane. Uma sibheka uDhlomo (1936) uthi Dingane kanti uma sibheka uZulu (2005) yena uthi Dingana. Singabuye sibheke nokuthi uNyembezi (1958) - 208- uthi umntwana uMbuyazwe kanti uZulu (2005) uthi uMbuyazi. Lokhu kusadinga ucwaningo olunzulu. Luningi kakhulu nocwaningo olungenziwa ikakhulukazi ngeNkosi uCetshwayo. Kukhona okukhulu ukudideka ngodaba lokufa kwezintombi zeNgcugce njengoba labo abalwela amalungelo abesifazane begxeka isilo uCetshwayo ngonya lokubulala lezo ntombi. Kepha kuyavela ukuthi lezo ntombi zabulawa oyise ngoba becasulwa ukuthi zedelela umyalelo wesilo wokugana ibutho ezijutshelwe lona. Namuhla sekunamaqembu ezintombi ezindala ezizibiza ngezintombi zeNgcugce. Lezi zintombi zisesiFundazweni saKwaZulu-Natali. Lokhu kuphambene nom lando ngoba uma kulinganiswa kuthiwa lezi zintombi zazineminyaka engaphansi kwengamashum i amabili. Kungakuhle lucwaningisiswe lolu daba. 6.6 ISIPHETHO Kungakuhle uma kungahlanganiswa konke lokho okubhaliwe ngamakhosi kanye nokushiwo ngabawaziyo umlando wobukhosi bakwaZulu, okungaxoxiswana nabo. Izibongo kanye namanoveli kuyisisekelo okungasuselwa kuso ngoba nako kuyawethula umlando ngezindlela ezahlukene. Umlando uyingxenye yamagugu ethu okumele uhlale ulondoloziwe njalo. Uma sicaphuna inkulumo yeSilo uGoodwill Zwelithini ephephandabeni Isolezwe la mhla zingama- 23 kuMasingana ngonyaka wezi-2008 lapho sithi " Sesifunde okuningi , kepha kusele kakhulu ngathi uqobo. Nokunye esithi siyakwazi , sakuthola sekunogcobho noma kungelona nhlobo iqiniso ngesizwe samaZulu namaqhawe aso. Asifukule 10 mkhankaso wokulungisa umlando ngokubambisana ukuze izizukulwane ezizayo zingaluhluphekeli ulwazi ngemvelaphi yazo eyiyo, bese zikhala ngathi." UZulu (2005:67) naye uyakufakazela lokhu uma ethi kuningi okushiwo ngababhali ngaMakhosi oHlanga kanye neNdlunkulu, okunye kwakho kube kungelona neze iqiniso. Kepha nanxa kunjalo kufanele sedlule sibancome futhi ababhali bezomlando ngomsebenzi omningi abawenzileyo wokuba bakubhale phansi lokho abakuzwileyo ngomlando weNdlunkulu kaZulu. Iningi labantu abakhele iNingizimu Afrika ekhululekileyo, baqinisa ngokuthi umlando wale lizwe kuhle ubhalwe kabusha. Ababhali bezomlando, nalabo - 209- abanentshisekelo yemvelaphi yethu, kufanele bayophenya emlotheni, ezaleni , emqubeni, ezimpundwini zamanxuluma kanye nasemanxiweni ukuze bathole umsuka oyiqiniso. Ababhali bakithi abangandi ngokusola okwenziwe ngabanye izolo. Kepha okubhekwe umhlaba kubo ukuba bazike, bajule, ezinzulwini zolwandle lobuchopho babo, baninge bahlaziye konke lokho abakutholayo. Ukwenza njalo kuyobenza baftnyelele engqikithini yengonyuluka emtoti eyokwenanyelwa izizukulwane zethu esikhathini esizayo. Inselelo enkulu esibhekene nayo ngeyokuba kekubhalwe kabusha umlando ngamaKhosi ethu oHlanga. Kuningi okubhaliweyo ngawo kepha kube kubonakala kamhlophe ukuthi inhloso yakho kwabe kuwukudicilela phansi isithunzi saw~. Namanje Ie nkinga isinkulu ngoba isize yangenwa nangababhali bakith i abansundu. - 210 - IMITHOMBO YOLWAZI Adams, M (1989) Readings For Diversity & Social Justice. An Anthology on Racism, Sexism, Class ism, Anti-Semitis. Routledge: Taylor & Francis Group. 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Kwaze kwasa amanxuluma esebikelana UMjokwane kaNdaba Usalakutshelwa usalukunyenyezelwa Usishaka kasishayeki UNodumehlezi kaMenzi lIembe eleq 'amanye Amalembe ngokukhalipha Igawu bazakuliluma Bazakuliphimisa Bakhumbule amagawll abebesi Uteku Iwabafazi bakwaNomgabhi Ababetekula behlez'emlovini Beth ' uShaka! Akayikubusa, kayikuba 'Nkosi Kanti kuyinyakana UShaka ezakunethezeka UShaka ngiyesaba ukuthi nguShaka UShaka kwakuyiNkosi yaseMashobeni Umlilo wothathe kaMjokwane Oshise izikhova eziseDlebe Kwaze kwasha neziseMabedlana Inkom'ekhal 'eMthonjaneni Izizwe zonke ziyizwile lIkulila Iziwe nguDunjwa waseLlIyengweni Yeziwa nguMangcengeza wakwaKhayi Yaye yeziwa ngamaNtungwa akwaSokhumalo Intethe egolwe ngazinti zamkhonto kwaMalandela Yathi ukllsuka yajubalala - 226- Ungezwa bethi vale\a njalo Solunjase Kanti kabasho kuwe Wena kaNdaba! Basho unyoko uMbulazi Vena ovalele iNgonyama endlini Odabule kuNdima noMgovu Abafazi abanendeni baphuluza Imikhubulo bayishiya izinqindi Imbewu yasala emanxiweni Odabule kuBhuzane phezulu Wakhethelwa lIdwendwe Iwamaza Wadlula kuMcombo zigoduka Wabuz'indlela kliDlInjwa Kanti ngabe lIyibuze kuBhuzane Owandulele ukuya kwaNomagaga Lafika iqhude lamvimbela ILanga eliphume linsizwa Lathi liphezulu lansasa Ngoba li funa ukothiwa Yimizimbazimba ILanga eliphahle elinye ngemisebe Ngoba liphahla elaseMthandeni OZlIlu lizayo khwezani abantwana Ngabadala bodwa abazozibalekela UDunjwa yedwa limkhandanisile Uye wakha amanxiwa oThukela Lapho kucllshwa isilo ngomwowane Ohamba ebasa amakloba Ophehlwe weva wanjengomlilo Imamba edl'lImuntli bathi iloyelwe Okhangel'ezansi naMadungele Izinkomo zawoSihayo zamlandela Kwaze kwalandela nezawoMafongosi Ebezisengwa yindiki yakwaMavela Ungangencumbe yamabele engakadliwa Ungangembiza yamashongololo Uphekwe ngembiza enklilu Ebipheka aMakhosi akwaNtombazi Kavuthwa uShaka kaqedwa - 227 - Wayilanda inkomonye Ilandwa ku Makhedama Ekhaya konina Izulu elidume emva komuzi eKuqobekeni Laduma lazithatha izihlangu zaMaphela Wamudla uNomahlanjana ezalwa nguZwide Wamudla uNqabeni ezalwa nguZwide Wamudla uMphepha ezalwa nguZwide Wamudla uDayingubo ezalwa nguZwide Wamudla uNombengula ezalwa nguZwide Wamudla uMpondophumelakwezinde emaPheleni Wamudla uMtimona ezalwa nguGaqa emaPheleni Wamudla uMdandazi ezalwa nguGaqa Wamudla lIMakhwela ezalwa ngllGaqa Wamudla uNozigaba kaTatho Wamlldla uNkayishana eCwecweni Ondande ngokhalo, wabllya ngokhalo Waya ngoBhoyiya kwaMdakula Wandanda ngokhalo olude Wadabllia emathanjeni abantabakaThayi Ababegodola beya kllMacingwana eNgonyameni rNdlovlI ethimllka babeyixokozelela abaElangeni Ibllyise inhloko yadla amadoda USilwane helele! Emizini yabantll USilwane ubengeilltho Ubeyinduna kwaDibandlela OZihlandlo kaGcwabe ngibasolile Abasokoco! INkosi kabayitshelanga izibuko Bayiweze ngelisaconsa amathe Ebelisasuka kuphela UNtllbe wakwaMajola Amanzi omthombo wakwaNobamba Engiphllze kllwO ngaze ngagangatheka - 228 - Ngaphos'ukudliwa zimamba UMlunguzi wezingoje lzingoje zilunguzelane INyathi esihamba isengama amazibuko INyathi ejame ngomkhonto phezu koMzimvubu AmaMpondo ayesaba nokuyehlela Nani boGambushe Nani boFaku Ningamhlabi okaNdaba Ukuba nimhlabile Kobe senihlabe uPhunga Nahlaba uMageba Wahlangana nodwendwe Iwamankankane Mhla eyakudla amaMpondo iziphukuphuku INtaba emagwaqa kaMjokwane Ebingadli mihlambi yankomo Ebidla imihlambi yezinyamazane Obesixhokolo singamatshe aseNkandla Abekade ephephela izindlovu ukuba liphendula ULusiba gojela ngale kweNkandla Lugojela njalo ludla madoda INdlondlo yakithi kwaNobamba INdlondlo ehamba ibangamacala UNdaba ocaba ngomkhonto Amanye aMakhosi ecaba ngamazembe Ubhiyoze kuNomangci phezulu Eyakunqamula umbango wakwaNyuswa Kwakungabangwa lutho kwaNyuswa Kwakubangwa izinhlakuva emanxiweni Bethi nteke nteke Lindani amajuba Umxoshi womuntu amxoshele futhi Nakhu lapha ngimthanda khona Ngimthanda exosha uZwide ezalwa nguLanga Emthatha lapha liphuma ngakhona Emsingisa lapho I ishona ngakhona UZwide wampheq'amahlonjan'amabili Ukuma kwakhe Umuntu omdala Ukwethuka okusha - 229- Buya Mgengi! Indaba usuyenzile UZwide umphendule isigcwelegcwele Namuhla futhi usumphendula indodana Izindaba ngazizwa ngesalukazi Sona singumasala emanxiweni Izindaba ngazizwa ngexhegu Lona lingumasala emzileni UMaswezisela omnyama Wakithi kwaBulawayo Oswezisele uZwide ngamagqangula USishaya ndlondlo kaMjokwane Ubusika nehlobo bahlukene ObakwaNtombazi nobakwaLanga INkonyane ekhwele phezu kwendlu kwaNtombazi Bathi iyahlola Kanti yibona abahlolayo Uthi Iwempundu oluhlala izikhova Oluhlal'uPhungashe wakwaButhelezi Ubhincakade waze wafunyaniswa Ovunulel 'ezimfundeni zamanzi Izinto zakho zomuka namanzi Mgengi pheza izitha kusehlobo Utshani bude buzokugibanisa UKlebe engimbone ukwehla kwezikaMangcengeza Kwathi kwezikaPhungashe wanyamalala Kwakungasakhali nkomo kwaNtombazi lnkomo yayisikhala kithi kwaBulawayo UGasane kade lubagasela LlIgasele uPhungashe wakwaButhelezi Lawagasela uSondaba woMthanda Ehlezi ebandla Lwagasela lIMacingwane eNgonyameni Lwagasela uNxaba kaMbekane Lwagasela uGambushe emaMpondweni Lwagasela uFaku emaMpondweni UDlondlwane luya luhlezi - 230 - Luya ludlondlobele Luyadla lubeke isihlangu emadolweni Isidlllkula dlwedlwe Uhlanya olusemehlwen'amadoda Unkomo zabantll inkelenkele Zikhungethe izingobo emashobeni UMasukwana kus 'onjengeNgonyama UMasukli ubehamba kwaMadilika Uhlumayo lumananga, uDlungwane Uhlumayo lumananga lunkone UMananga ubengelutho UMananga ubeyinduna kwaJiyampondo Siphuphuma simadel ' imiyalo Obhoboze isikhala emaNclibeni Weza noMvakeli ezalwa nguDlaba Weza noMaqobho ezalwa nguDlaba Weza noKhwababa ezalwa nguDlaba Msingi wazansi wosinga nasenhla Woze usinge lapho kushona khona ilanga Ovuso eladla umntwana osesiswini UMavuso ubeyinduna kwaNomgabhi Odie imihlambi kllngeyabahwebi UNgelengele kalingani nantaba Wena oMkhulu kakhlliu ONgangezwe lakho OngangoMpehlela noMaqhwakazi Ongangesihlahla esisokhalweni kuMaqhwakazi Esasihlala amaNdwandwe namaNxlImalo UQangabhodiya wawoMkabayi Ungisize Maphitha ninoNgqengelele Umnike nkomonye afunde ukukleza Umnike ukhande lokuzimbela Osifuba sinenqaba UBayethe kaNdaba UNdaba ngiyameba, ngimuka naye Ngimbuka kwehla nezinyembezi Kliba sengathi ngibuka isihlahla soMd lebe - 231 - IGwija likaMdlaka ligwegwe Lijiyeza abasini bengoma UNdaba ulududu emanxulumeni U Dlungwane ongenamthekelel i UShaka ufumanise izilwane zimbili Zihlangene phakathi kweNsuze noThukela Izilwane kunguThondolozi soSihayo Wafika waphonsa ihawu zahlukana Ogcagce emagcekeni koPhuthile Wadla uMsikazi koNdimoshe Wadla umfazi umkaSukuzwayo Wadla uSukuzwayo nendodana UHlabahlungu bazoshumayezana Nabasezitheni nabasemakhaya Uhlaza Iwangayinyongo yenyamazane UVemvane lukaPhunga noMageba Olumabala azizinge sengathi abekiwe UMzizima ongamathunzi ezintaba Khona kuhlwa kuhamba abathakathi Ubhidi elimathetha nangezinyembezi INgqayingqayi kaPhunga noMageba Engiyibuke ngaze ngayejwayela UMasengo mahle inkonyane yenkomo Kwangixaka ukukhaba kwale nkomo Yakhaba osengayo yadela umbambi Umoya womzansi womngenela Ohleze ubangela nangomnyango Oth'esadla ezinye wadlezinye! Wath'esadl'ezinye wadlezinye! Oth'esadl 'ezinye wadlezinye! Wath'esadl'ezinye wadlezinye! Bayethe! Hlanga Iwamakhosi! - 232 - (ii) IZIBONGO ZENGONYAMA UDINGANE IMBONGI: UMAGOLWANA KAMKHATHINI JIYANE UYezi uNonyanda uMgabadeli Owagabadel ' inkundla yakwa8ulawayo Odonswe ngezintab 'ezimakhelekethe UYezi wakwaSimangalunyawo UMbombosh 'omnyama UYemvane lukaPhunga noMageba UYemvan 'olumabal 'azibhadu Ngibe ngiyaluthinta Iwahwaqabala LunjengolukaPhunga waseBulawini Lunjengo Yuma kubangoma Obuz'amanz'eMbozamo andukuwela Amanz'eMbozam'osal 'ebabaza Owel ' iMbozamo ngumntakaJama Wawel ' iMbozamo kwash ' iziziba Ebigez' uDukuza neNkinsimana Beyigeza bebheke kithi kwaZulu Nanamuhlanje abanini beMbozamo Basamangele Kumangel ' u Manqondo wakwaSh i yaban ye Kwamangala uPhampatha wakwaNkinsimana Isizib'esiMavivana Dingana Isiziba esinzonzo sinzonzobele Siminzise umuntu ethi uyageza Waze washona nangesicoco Ngobucoco ngimbonile Ubephuma laphaya kwaSodlabela UNgama yena waseMaphiseni angavuma Uqambi lankomo Ukuba zilahlekile Ziyakufa uMdlebe kwaSoshangane Ezinye ziseMatikhulu Ezinye ziseMkhumbane INkone ethi isenkone kwephuk ' isihlalo UGweMbesh 'ongamanz'okuhlalela UNomashikizela - 233 - Umashiyimpi yakhe UMziziny'ungamathunz'ezintaba UFipha luyindlov'enamanxeba ULuhlaza Iwangayinyongo yenyamazane UMhlophe owakhanya ukusa kwadabuka Wangangabazingeli bakwaMavela Ababezingela izimbongolwana USeia lintongande lawoBaleka Lithabathe umshiza lawetshatha Liyakugalela ngawo emaNkenganeni INdlov'ekulala kungqwambayiya Ezinye ziyalala ziyathokoza UMvusi omnyama wawoSikhakha Ovusel'abant' ukuhlatshwa INkom'ekhal'osizini kwaNhlapho Umlomo yawubhekisa kithi kwaZulu Izizwe zonke ziyizwil'ukulila Yezwakala kuNhlapho kwaMlambo lye yaziwa ngamaNtungwa akwaSokhumalo AmaNtungwa odwa esab ' ukumehlela IZichwe uVezi azimhlabang'eya phambili Zalibal'umkubuk'izinyawo Zathi ziyakumhlab'esegoduka Kuth 'esegoduka zase zilibele Ukubamb' izingxangx'emfuleni Bantu ninemihlola ngaseNsingweni Gijimani niyotshela abakwaMashobane Nifike nithi lukhulu luyeza luyanyelela Silufanisa noNdaba wakoBayeni Silufanisa noPhunga noMageba AbakwaMashobana belelesi Ie Bazibukule itshe linemamba Sebejiyelwe nokulisibekela Ohlangane nodwendwe IwamaQhikiza Wadla uNginani kuMakhosazana Wadla uNgiyalile kuMakhosazana Wadla uNozipho engowaseNdinaneni Wadla uNtanase noNozinyanga - 234 - kwaMashobana Wathi bayobona inkundla Yakith 'eMgungundlovu Wadla uMahabulangweb ' isashisa kwaMashobana Wadla uNsizwazana unina kaMzilikazi kwaMashobana Wadla uKhwababa esambath' impaka kwaMashobana Wadla uMlomodlelemaveni njengembuzi kwaMashobana Wadla uMhlane beleth ' igudu kwaMashobana Wadla uMlomo wezinqaba kwaMashobana Wadla uGundane kumitha kwaMashobana Wadla uNkomo ikulala kulukhuni khona kwaMashobana Ngikhuluma nje nanamuhla Akuphekwa kwaMashobana UMashewulana ongazembe loMlungu Ubengababele lutho kwaMashobana Ubeyocel'inkwelo eMhlahlandlela Ethi kumbe bangamtshela Isihlangu sikaMzilikazi Sasal ' entaben' ende yeM pam a Sesiswele nendoda esithathayo UMancwaba wezwe lamaphethelo Lona lincwaba ngemikhemezelo UVezi bath ' umoya mnandi Ngokunuk ' inyama UBhungebhu ongaboya bengonyama UVezi uyadlal'umhlane uvele Ngokuswel ' iqoq 'elimsithayo IZibuko likaNdaba EI i madwal' abushelelezi Lashelel'uPiti nendodana Owadla uPiti kumaBhunu Wamudla wamshwabadela Odie uMzibhelibheli kumaBhunu Wadla uPhuzukuhlokoza kumaBhunu Wadla uHwahwini kumaBhunu - 235 - Wadla uJanomude kumaBhunu Wadla uJanejembllluki kumaBhunll Wadla uMazinyansakansaka kllmaBhunu Wadla oSisini kumaBhunll Wamfimfitha wamkhafula Wathi bayababa kabananyongo Kabanamehlo Wadl ' iMihloph 'emibili Omllnye kungllPiti Omunye kunguNoziwanga UMkhwamude wangisik' isilevu Usungulo Iwangithung' impumulo INdiha lebabayo enjengesibhaha Sona simabala kuMahashanga UVezi ngimfumene bemzila Ngafike ngamudla Kanti ngizifaka iloyi esiswini Vezi! Korabantu Kosal ' izibongo Yizona zosala zibadalula Yizona zosala zibalilela emanxiweni UJonono ongantonga yezulu Ibhaka lamanzi lawoNdikidi Lisibekel ' izinkomo zamaSwazi zanyamalala Nezimpondonde zanyamalala NoNgwane kaZikode wanyamalala Ofingq 'amehlo ethunzini lentaba Wangangabazingeli bakoNogenya Ababezingel ' izimbongolwana USobathintela! UMalamlela! Owalamulela abafazi namadoda Walamulela izintombi namasoka IMbuzi kaDambuza benoNdlela Abayibambe ngendlebe yabekezela AyinjengekaMdlaka ngaseNtshobozeni Yona ayibambe ngedlebe - 236- Yadabliia yaqed'amadoda Obhambathe iNgome phezllill Izinkomo zikaBheje zaphllma zamlandela Ziphllme zinqini zonkana Wadl'lIMabhede kwelikaBheje Wadl ' lINgazana kwelikaBheje Wadl ' lIMabelengiphela koNontshosho UPheqe ongakllmana kwamaqhikiza UMsllthli owadla izinyosi zemllkela Abanye bezidla ziyazalela UVezi owadl'ezivezayo emaZimeleni Owadl 'ezikaMananga nezikaMandekli Wadl'ezowomagcekeni kwaNonkokhela Wadla nezasoPhondweni emaZimeleni lDingwa lezinkomo zawoBlIthikazi NezawoNomaphela UBhaxa liyakhula Bayosala baphathelela NabawoNoqongqo nabawoNkwali NabawoDladlana wakwaMajola Ithole elinsizwa lakokaDonda Elihamba liwakhahlela Amany'amathole Izingazi zaphuma ngezimpumulo Ngoba lakhahlela elakwaBulawayo Lakhahlela uMagaye kwaDibandlela Lakhahlela uNzwakele kwaKhllshwayo Lakhahlela uMadlanga waSekuvukeni UMakhonjwa ngendololwane Konj'iminwe izakukhomb'abanjani UMshingili ongaziNdlovu Zihlatshwa ngabanini mahlanga Obeyaye ngapho wabalekelwa Ngokuswel ' iqoq 'elimsithayo UMkhont'owadum 'ekuseni eSwazini Wadl ' uNdomba induna kaMswati eSwazini Wadl'uGebhuzizulu ezinduneni zikaMswati Wadl ' inceku kaMswati uNdibindwane Ed l' iminkantsha - 237 - Wadl'uNzimanzana eLudidini Wadl ' uHhohho eSwazini Wadl'uSiphika eSwazini Wadl'uPhambana nabahluzayo Wadla uNoziwawa UBhelekeqe ungayinkomo ekhalimayo Kungathi bayibangile nabakwaZulu Umpha nkomo inabele Umgud 'ungazindlela eziya eNhlengeni Sigquma khuluma bawuzwe umoya Abasezithen i nabasemakhaya USigquma kakhulumi kanamlomo AkanjengoDlondlwane Iwakithi kwaBulawayo Lona olwaqed' umuzi ngokunkenkeza Owamemez'amaNtungw'akwaSokhumalo Kwasabela uMdleleni kwasabela uMakhatha UMalunguz' izindonga kandukuwela Ogeze izandla zaze zomel 'eBandla Ngokuba nhliziyonhl'emadodeni INzima leyikwena koMkhumbane Khona kwena kungafakwa lunyawo Ugaga ngamanzi angawes ' umlomo Al1lanzi odwa asal'ebabaza Mlung'ungaphesheya kOl1lfula Omunye enganeno KukaMpehlela noMaqhwakazi UNdaba ungithul1le phezulu Ngabuya ngaqangqatheka Nangolwangol1lhlol1lunye Gijimani ngazo zOl1lbili izindlela Nil1le phezu kwal1ladwala Niyobikela uNsil1lbini noMahlekeza Ukuthi kabal1lazi uVezi Ukuthi yiNsizwa kubi Angah I' athathe isih langu Asihlom ' ul1lgobo Al1le ngasel1lnyango kwaMpikase NakwaBhibhi kuze kuse evevezela Engasalalanga nabuthongo - 238 - Idabane belimzimba muhle Nangendlala enkulu INdlandlana yakithi eMgungundlovu Inkone evele ngobuso eMantiyane Yadla ezawoGuluzana kaManaba Uvivi lungamnyama wokusa Uyishaye iziyingi Phesheya kweMpofana Kwasabel ' uSithungu noSithulu Bathi zishaye ngezelongwe Zibizwe yiNduku yeThusi Yakithi eMgungundlovu UPhondo Iwendlovu uMashiqeka Belushiqel ' uMand langa ngasoFasimba Inhlabathi yoNdi noKhahlamba Ngifice abakwaMalandela beyihlela Nami ngafika ngahlala phansi ngahlela ISilwan'esibanga izililo SakokaMlilela Samxosh 'uMzilikazi Sayombeka lapho ilanga Lingasashoni khona Wadl ' uNkayishana kaMashobana Wadl ' uNokufa emakhosikazini KaMzilikazi aseNsingweni Wadl'uGijima emakhosikazini aseNsingwen i Wadi ' uNothando emadodakazi Ezigodlweni zikaMzilikazi Wadl ' uNozinhlwathi inkosazana kaMzilikazi Wadl ' uNomabhunu kwaMashobana Wadl ' uNomabhudle kwaMashobana Wadl ' uDambuza-mthabathe Ezinduneni zikaMzilikazi Wadl ' uDumaphansi ezinduneni zikaMzilikazi Wadl ' uDidiza ezincekwini zikaMzilikazi Wadl ' uNdengezimashumi Ezincekwini zikaMzilikazi Wadl ' uMginqilizana kwaMashobana Wadl'uGolela kwaMashobana Wadl ' uChachaza kwaMashobana - 239- Wadl 'uNokufa emakhosikazini KaMzilikazi aseNsingweni Wadl ' uGijima emakhosikazini aseNsingweni Wadl ' uNothando emadodakazini Ezigodlweni zikaMzilikazi Alidume! Alidume leyame ngentaba Aleyame ngoMpehlela noMaqhwakazi Ophendule onyana bezindlwana Ubhungebhu ongaboya bengonyama Vona ibineziyephunga nasemlenzeni Ntong'enzimande uMalamlela Ntong'enzimande ngokushay'amadoda Uze noNolube ezinyangeni zaseSwazini Uze noSamvu ngakubaLondolozi ngaseSwazini Udl'uMthunz'ohlal ' abalondolozi ngaseSwazini. Uthathel ' uThekwane ezalwa nguSobhuza Uze noNomaphela waseNtabathweni Uze noNgiyaphela ngakwaGcwensa kwaMagonondo Ngqongqo yemikhonto ibang ' izililo INkomo eyabuya yodwa kwaSoshangana Ezinye ziyokufa umdlebe UNjunju weziTholatholi USimakade saMakhosi USomnandi wami Woza ngang' umlomo Ngingaze ngisale Ngibe nomngandeni IHwanqa eladl ' amanye aMahwanqa Ngoba ladla uPiti kwawaseMgungundlovu UKlebe engimbone ukwehla kwezikaMagaye Uth 'eseMhodi wanyamalala Unyamalala ngakhona uKlebe Ubengenaso isiphuku sokwembatha Sasisele kwaMashangisa Wayembethe ubuyiyane bezinyoni - 240- Wadl'uZihlandlo kaGcwabe Ethi ukuwela ukweyama Wadl'uMashukumbela kaGcwabe Eth ' ukuwela ukweyama Wadl'uMagaye kaDibandlela Eth 'ukuwela ukweyama UBhelekeqa ongankom'ekhalimayo Kungathi bayibangile nabakwaZulu UMpha-nkomo yenabele Ngoba uVezi Ungiph ' izinkomo zifana zonkana Nyakamumbe uVezi Uzakungipha neph'ithole USingqungqu kakhulumi kanamlomo KanjengaShaka Yena waqeda umuzi ngokunkenkeza Amanzi kaMalinga abeyiziwolokohlo Abengenjengawo awakwaBulinganto Wona abengesiwolokohlo Mnguni ngubande nakwesendlovlI INkonyan'ekhwele phezll kwendlu bayihawuza Kwangalokhu bahawuza ezawonina INtandane kaMpehlela noMaqhwakazi Evele uMkhindi wanyamalala Umjele ogubaze amadlebe Emva komuzi waseZimpukaneni Izinkomo zaphuma zamlandela Ungangisiza Madlokovu Uye kwaMthanuntengayo Utshani bakhona kabushi BlIsala iminyele Langa phuma bakothe abaKwaZulu Abezizwe kodwa bazokubalekela INsukamini yakith 'eMgungundlovu Bayizwa ngendaba rNsukamini bayakhela imikhanyo Nabasezitheni nabasemakhaya Dada lodudu nothobothi Gijimani ngazo zonke izindlela - 241 - Nibikele uMancaka noNxumalo Nithi uVezi mhlanzeni izinyawo zonakele Uliyekil'ebeliwel'aBantwana Phond'olumnyama IwakoKhubazi Ludl'uMxhamama kaSoshaya eZibisini Ludl'uNtendeka kwaDlangezwa Ludl'uNxazonke ezalwa uMbhengi USilwane vukel'abant'ekweneni USilwane ubeyinduna kwaGibixhegu Uze noMdlaka eNtshobozeni Tshelani uSiphingo kwabakwaHlengwa Nith'iZilo zikaJama zibulelene EsakwaDukuza nesakwaKhangelaqha Mngun ' unabele nakweseNdlovu Munt'onesihlobo eSichasheni Gijima ngazo zonke izindlela Niyobikela uMthezuka eSichasheni Nithi igama likaMagugu Umthezuka kaliyeke UMagugu ngowakith 'eMgungundlovu UManyelela ongantomb'iyesokeni UManyelela njengevezimanzi Uyajabula mfazi waseNsuze Wen'oyakubon'uManyelela Eyakllbulal'izitsha zaseNdinaneni U Mthakath' osi bi nd i Simnyama nakwabaka Vise Uze noMhlangana kwabaka Vise Uze noMgqojana kwabaka Vise Uze noMdungazwe kwabakaYise Uze noSomajuba kwabaka Vise Uze noSophane kwabaka Vise Uze noMfihlo kwabaka Vise Uze noNxazonke ezalwa nguMbhengi eLangeni Uze noZikhllngweni ezalwa uMbhengi Elangeni Uze noMkhweco ezalwa uNxazonke eLangeni Uze noNkomo ezalwa uDube eLangeni Kazi wenzani ngaseLangeni - 242 - Uze noNqetho ezalwa uKhondlo kwaQwabe Uze noNgwadi ezalwa uGendeyana kwaQwabe Uze noNomafu weNkosi Uze noSomponjwana kwaQwabe Uze noKhawuze kwaBhekanyawo kwaQwabe Uze noNzwakele ezalwa uKhushwayo Uze noNogele ezalwa uKhushwayo Uze noNgiyaphela ezalwa uMandeku Ujulubez'amathaf'akulungele Ogudl 'amahlathi engayi kuwo Ogudl'iNtumeni wagudla iShowe Uvunulela kade kukulungela Ovunulela ezingunjini zomfula Wesaba izinto zakho Zingaze zemuke namanzi UDledle ongankomo zacala Zona zimabuya nasekwalukeni Inkom'ezungez'umuzi nangezinyembezi IMamba eyath ' iphansi yayiphezulu UMjikiza ungamashoba eziNyathi Uze noGaqa ezalwa eMendameli Uze noZikhawu ezalwa nguQumbubethe Uze noNobanda ezalwa nguDubo Uyithathe wayaba oDlambedlwini Wamhahabuza uSigwebana eza:lwa nguMud li Wawel ' iMfolozi esegijima Uye wayibuthisa eMahlabaneni KuMkabayi ezalwa nguyisemkhulu Uwele ngomnyama eMahlabaneni Izalukazi zakoPhuthule Ziyithwala iminqwazi Uwel'uSuthu ngezinyembezi Uyakubuthisa koMagonondo noMyando Udabule kwaNtabakayikhonjwa Izichwe zayithwala imilomo Kwabathi , "Qha, bo bo bo bo bo bo bo!" Izimpangele ziyawulabalabela - 243 - Uzulu ladum 'ekuseni Ladum 'ekhaya Umnyama wendlu yakoPhuth ile Ukhethelwe zimbongolwana phezu kweGwa Udabule kuLubisana esegijima Uhamba ngokhalo Iwamathafa Lukwadedangend lale Waye wayibuthisa oBhalule Uth'ephuma oBhalule Waye walal'eNkuthu Waye wawela uBulinga kwaMzilikazi INyok'eqoph ' umqala yashiya izibili Yathi izoqedela ngomhla izovela Insimu ethi ukuvuthwa yaxholoba Yakhanga izinyoni Yathi ukusuka Zayidl'amanhla zayishiy'amazansi Unkomo zinezisini emlonyeni Zinqundeke ziyokuphuza eMhlahlandlela UMgabadeli onjengebhubesi Odonswe ngezintaba ezimakhelekethe Injonjololo engaziziba zolwandle UVezi uMaphakamela Owaphakamela iNkunzi yakwaBulawayo UQhamana! UNdabende wamakhanda USigongonono esiyinkabi legodla Ebikhethe iziqhozama kungezako Yengwa Indab 'engiyizwe ngikude Engiyizwe ngisoBonjeni Iwezinyathi Ngabheka emuva Ngajiyelwa lapho ngiya ngakhona Ngendaba kaMbopha benoNkunziyezindlovu UMzaca ongwegwe NgokaMbopha benoNkunziyezindlovu Othukllzelwe futhi eMahlabaneni Bawufihle nami ngaze ngathanda Bathi bayogalela ngawo kwaBulawayo UDingana omnyama ngabomu Ukhanya phakathi kllkaFojisa - 244- BenoNomagomba Impunga engene ngamahlashana onkana Kanti ibiyobulala umuzi kungokaGendeyana Ungezwa bethi "Olula! Olula! Pheqe kaNdaba Kanti basho oVemvaneni Ngemuva kwakho bakugodlele Amaklwa kanye nezinqindi Odazule kuZulu umfo kaNogandaya UZulu wabaleka wabhangazela Ukuma kweqhawe lethuka inkosi Ukuma kweSilo sethuka esinye iSilo Ukuma kweZilo ziyethllkana Inkonjan 'ebuwaba busephikweni Engenjengazinkonjane zasendulo Zona zibuwaba buseqolo INhlendla yeThllsi kaMjokwane UMbomb'oye wakhanya KuMsalela kwaNxumalo UHlahla lomnqawe nelomqokolo Bathi lIkulivllla kwabo balihlohloloza UMsontane ongantambo yomnxeba Ngisho ngamazwi Abakusontela wona abakwaZulu UOingabantll emanxulumeni Kwaze kwasa amanxuluma esibekelana Kubikelana uMzilikazi kaMashobana NoSoshangana ezelwe uZikode Mdingi kaMpikase USo linkonyeni zabantu Induku emnyama kaPhunga noMageba Eshay'amanzi kwavela udaka Emuva kodaka kwavela izinkomo UNtakansinsi zinqwamene phezulll Angiqedi nezophuka iphiko USomkhanda ngokubakhandisa INyoni kaMahllbe uMashulubeza UShikila limuva muhle - 245 - Unkomo zimakhekheba Ngokuhamba zihlala Uaha elinamandla nasemandleni Uzulu libeth ' izihlambi ULanga laphum 'endlebeni eNdlovu Nyakamumbe liyakuphuma kweyeNgonyama Yaminz' iNdlovu! Ulibinda Zul 'eliphezulu! Ulibinda Ngonyama! Ulibinda Silo! Ulibinda Ndlovenkulu! - 246- (iii) IZIBONGO ZENGONYAMA UMPANDE IMBONGI: UMAGOLWANA JIYANE UMsimude! Owavela ngesiluba Phakathi kwamaNgisi namaQadasi [Nkonjane edukel 'ezulwini Unowela muva wawoShaka Mdayi sabela kweliphesheya Izalukazi ziyosala emanxiweni Amaxhegu ayosala emizileni ISikhukhulane sikaNdaba Esikhukhul 'omame sabetshatha Saze sababeka ezinkwazini zemifula EZinkwazini zoThukela UNdaba uwele ngelasoDlokweni UGagangamanzi angawesi mlomo A manz' od w' azosal ' ebabaza Izimvubu zayikhex ' imilomo Izingwenya zaphephel 'ezintabeni UMnguni wahlala phansi Wavumis ' izindaba ezinkulu Ezikhulunywa kubo kwaMalandela Wakhand ' izihlangu Wazikhandel 'enkamangweni Wakh ' izindlu ngezinzala zotshani Wakh 'amaguma ngomsingizana Wabuz' iMpofana neNdaka Wath 'uMzinyathi Ngiyowubuza phambili koSilevu Wathukuthela phakathi kwezinyanga ezimbili Phakathi kukaNhlangula noNhlangulana Wayophuma phakathi kweDlinza neShowe Iziqu zemithi zabheka phezulu Waphuma phakathi kukaMpehlela noMaqhwakazi Iziqu zemithi zabheka phezulu - 247 - INkwenkwezi kaNdaba Ephume izilwane zabikelana Kubikelane iKhwezi neSilimela Gijimani ngazo zonke izindlela Niyobikela uMaphitha noTokotoko Nithi impi kayibizwa yithi Nithi ibizwa nguMadela Ngowakithi kwaMalandela Wadel ' izinkomo Wazinik'amadoda Wathi yiwona ayomhlabanela Wathi ayihlathi lokuphephela Wathi linjengelaseDlokweni Wathi lingubaba lingumama Wathi linguNongogo Ngeqand 'elilodwana ngelakokaNgotsha INtonga yethusi Eyasala kweziny'izinduku Abakithi ngibasolile INkosi yakithi kabayitshelanga izibuko Bayiweze ngelezimvubu nelezingwenya Isikhoth' esish ' eThokazi Kwaze kwash 'esiseGudunkomo IZulu elidume phezu kwaMaqongq 'omabili Laduma lazithath'izihlangu zoMbelebele Lazithath'izihlangu zikaBulawayo Lazithath ' izihlangu zeZinyosi Lazithath ' izihlangu zoDlambedlu Lazithath ' izihlangu zikaNodayana Lazithath ' izihlangu zoMgumanqa INhlehlanyovane kaNdaba Ihlehlele futhi ngoBulawayo Ihlehlel ' izinkomo zamaSwazi Lalelani Iowa muntu omemezayo Umemeza sengathi uyakhala Sengathi ukhal ' isililo UMalambule benoSidubelo Banonina kaPhenduka - 248- Bamemeze behlez'eMfihlweni Bathi godl'ekhwapheni Lukhozi lukaNdaba olumaphikw'abanzi Lufulel'uSomahhashi koFabase Lufulel'uNdengezi ezalwa uMayibuka Nkomo zay'eHluhluwe zabuyelela Zabuya sezinembali yamazwi Nkomo zakhuphuka zithwel ' iNingizimu Nangezimpondo Ziyabuya sezithwel ' iNyakatho nangezimpondo Weza nezibhaxa ezimbili Esinye sengathi singuNomampo Esinye sengathi singuNoziqubli Weza noMalambula kwabakaSobhllza Weza noSidubelo kwabakaSobhuza Weza noThekwane kwabakaSobhllza Weza noMgidla kwabakaSobhuza AmaSwaz'akhawlila ukumfunga uSomhlola Ayihulula imfibinga Ngaphakathi kwaNodwengu UMakhalimakhande njengezulu Lona limakhalima limandindizela Isikhaphukhaphll singamanz'oMkhuze UMkhuze siwuwele siwukhaphuza Umfaki waMajomel 'ezimpophomeni Kuze kuse aMajomel 'ebikelana nemiqhele USongo Iwensimbi yakoNdikidi Elidl ' uDambuza benoSikhombazana Inzingelezi kaNdaba Emabal 'azi zi n ge Sengathi abekwe ngabomu Inzillgelezi kaNdaba Ngokuzingelezel ' izinkomo zikaMswazi kaSobhuza Wazingeleza izinkomo zikaJobe kaGece Umgwaqo wezinqola uMashishiliza Umuntu eWlIlandela Angaze afike kwaHlathikhulu Uhlasele libalele koMleshe Wahlasela libalele koFabase Wahlasela libalele koSikwata - 249- Wabhoboz'umthombo wemvula Imvula sasingasakwazi ukuyibona Kithi kwaMalandela Utshwala bukaGologo Babungaphuzwa muntu kwaMalandela Babuphuzwa yimihlambi yezinyamazane Usibasa ndleleni kwabemukayo nabahleziyo Bathi abahleziyo Yikhona bezosala besokh'lImlilo Umhlane kaMama Hamba simuke Siqonde phesheya Laph'abantu bakhona bangangemihlambi yezinyamazane Indab'engiyizwe ngiphesheya Bathi nakwaMalandela Izwe limangqephungqephll Eminy'imithwalo iqonde kwaVuma Eminye iqonde kwaNyawo Imamba ebamba izinhla Yenyus'iVuna Imihlambi yamaduna yagugudeka Kugugudeke ezawoTokotoko Kwagugudeka ezawoMaphitha Owadl ' izinkomo zawoPhalane zonkana EzoMbelebele zamuka nomoya USibamba siyaphula siliBhubesi Isihlahla sentshungll sombhelebhele Sigawlliwe ngllKlwana WaseMbongombongwen i Amazembe anqundekile UMzingeli kadinwa lihawu Ingan'abadala libadinile Ube ngumsingi wasenhla Engumsingi wasezansi INtakansinsi kaNdaba Okade kwasa besisitheka Abakithi kwaZulu Izinkomo zayithwala imilomo Zaqonda eSibubulungu USimayedwa njengelanga - 250 - Lona limi lodwa ezulwini Usanda sithebeni njengensonyama Umhlophe ophandlayo Kithi kwaNodwengu INkonyane kaNdaba Eyakhula beyizonda Njengesixhumo senyamazane Isimemezane! Simenyezwe ngamaSwazi Athi zaphela izinkomo zikaMswazi Azinqum 'amashoba Azibon'ukugeza UMpande kazithand ' izinkomo Ezilotshwe ngencwadi Ngoba izinkomo Ezinezincwadi ngezamaBhunu Ubesaqonde kwezikaSomcuba Uthe engakagezi nokugeza Esahlezi noNongalaza noSondoda Wasethatha isihlangu Esihloma umgobo Ngoba yiNkosi yakosihlangu Khawuleza nkuna kaNdaba Uzoyifica imizi emaphethelweni NgeyawoDambuza kaNtombela NgewawoNdlela kaSompisi Ungabafumanisa behlezi endlini Besakhe izithanga Uwufake entombini Uwufaka endodeni Kuyaya kwaHlathikhulu sekulushongolo UMdayi ubalekel ' unya LwakwaNtuli nolwakwaNtombela Ababulal'umuzi kaNdaba Bathi bawunikiwe Bathi bawunikwe nguPhunga Bawunikwa nguMageba UMakhalima khande onjengezulu - 251 - USomnandi kaNdaba Woza ngange Umlomo uyangiwa Kithi kwaMalandela Othukuthele wawela uBhalule Ngemvula yezinyembezi Eqonde enqabeni kaSikwata kubeSuthu - 252 - (iv) IZIBONGO ZENGONY AMA UCETSHW A YO IMBONGI: UMAHLANGENI KHUMALO UZul 'eladum'obala Lapho kungemunga, kungemtholo UHlamvana bhul'umlilo eNdulinde Ubaswe uMantshonga benoGqelebana Inzima lemnyama Engabubende bezingwe nezingonyama Ibiqhutshwa uMseleku benoNongalaza Bethi ifanele ukuyosikwa izihlangu EMkhweyantaba Bathi iyeke Ubumnyama bayo buyesabeka Ifanele ukuyocela imvula KuNkosinkulu Unqabel'abantu ukudonsa Umanz'aphum'ezimbotsheni zoMtshezi Isiguqa esizifulele ngamahlamvu AseNdondakusuka Umsindo wobuntilingwe ngowani Ubangwe ngabaseNtingweni BenabakwaKhinya Bathi baxokozelela iNdlondlo yakokaTshana Bathi Ndlondloni lena engabhuli amaphiko Izindlondlo zonke ziyawabhula amaphiko Ozingel ' izwe laseNhlungwana ngombhumbuluzo Amavaka aseNgwegweni nawaseNdlondlweni Abaleka abhangazela Zingel'ugcine nganeno koThukela mtakaNdaba Ngaphesheya kukhon 'abamhlophe abelungu USigwembe esal ' ukulanyulwa ngabamhlophe Ikhaba elimile lodwa ngaseNhlungwana Amany 'amakhaba emila izixexelegu Thambekeka mfazi owaliwayo Thambekeka wewuse iNtambanana Nangezinyembezi Mhla eyakudabula ngakwaNgxangaza - 253 - Abafazi bakwaNgxangaza Bazakulal'ezibayeni njengamathole Kazi amathole azakulalaphi Uye wadabula kuMlaba Obezalwa nguKhwani Wafike wanika lnyanda yemikhonto Wathi MntakaNdaba Uz' ubahlabe nasemehlweni rNyathi kaNdaba Empondo zimakhenkenene Bayivimbele ngamaphanda emikhonto Bethi uMhlathuze kayikllwuwela Uthe esewllwela Wasewllwela ngamakhanda amadoda Washikizela lImashikizel'omnyama Edondolozela ngenhlendla yakhe ebimathatha Impi yakhe eyakllyibuthisa eNdliwayini Wazihlaba kanye namathole azo Kwathiwa ziyeke lezo MntakaNdaba Ngezikanyokokhulu, NgezikaLangazana Washikizela lImashikizel 'omnyama Edondolozela ngenhlendla yakhe Eyakllshona ngesikhala SikaMpehlela noMaqhwakazi Eya ngoNohadll ezalwa ngllMsweli Uyakllwllkhokha lImnyatheliso Iqabi lakwabo lezinkabi elimpunga Uya ngoMphepha obezalwa nguNdengezi Uyakulikhokha iqabi lakwabo Elimnyama lezinkabi Uya ngoGawozi obezalwa ngllSilwane Uyakuwukhokha umnyathel iso Iqabi Iwakwabo elinkone lezinkabi Washikizela umashikizela omnyama Eyakushona ngesikhala Samahlathi amabili IShowe kanye neDlinza Eya ngoSikhonyana - 254 - Obezalwa nguNgqungqulu Uyakuwukhokha lImnyatheliso Iqabi lakwabo elixube imibala Udondolozela ngenhlendla Ngoba umuzi wakhe kuseziNhlendleni Uye wedlula kuMankayiyana Obezalwa nguMenziwa Uyakuwllkhokha umnyatheliso ISiio esimaduna sakokaTshana Esikhangel'abantu baduka nolwandle Nanamllhla basadukele Abafana ababili Baphonseke kwesinezimvubll nezingwenya UNdaba kazimudli zimbukani? Zimbona ngoba ekhafulwe yiNdlovll ISiio esimaDlIna Esimenyezwe nguMzwili Ezalwa nguSiniswayo Wathi ningayihlabi leyo Ndlovll Ningayihlaba niyobe niyibangile Iyakuvusa imilando emidala Eyayenziwa ngoyihlo Uhlohloloza ngeNdlovu enohlanya INdlovu ethi imllka babeyixokozelela Uzitho zimagwegwe Ngokugwegwa abakayise UJininindi omnyama Ongabende bezingwe nezingonyama Ongangamabllya eziziba Zolwandle noThukela Usakha Ilikhalweni enhlanganisweni Lapha kuhlangana khona imifliia Kanye neyabafo Kanye neyabafokazana Ugaqa libomvu lawoBathonyile Isibllko sikaMaphitha benoNzibe Abebezibuka ngaso beya kwaNkosinkulu Ohlathi limnyama Limnyama konke nemizi yalo - 255 - Ebelinjengebelihlala izindlovu EzikuMakhele 19walagwala likaMenzi Elisuke eNtumeni kwabhej'iNdulinde Kwabhej'iShowe K waze kwaya kwabheja Ulwandle noThukela Isigllqa sikaNdaba Abasifulele ngamashoba Sath'ukuvuka sadl'amadoda Izulu elidume phezulll eNdlilinde Lazithatha izihlangll zamadoda Indaba yenziwe ngliManqina Obezalwa ngliNkontshela Nguyena othathe izinkomo zaseMangweni Waye wayozithela ndawonye NezaseMkhweyantaba Ngoba ethathe uNxaba kaMkhonto lsiziba sikaHhamli benoZiwedli Esibhukudise izihlangu zaseMkhweyantaba lIanga I iyakushona Abantll baseNtengweni Ngiyabesaba ngibasolile Bazibukule itshe Itshe linemamba Imamba yathi lIkuvuka Yangena ehlathini Ihlathi linembube Yamaphula uBusobengwe kaNongalaza Ungalo ezinjengezengonyama Imbube elishoba liyisilikithi Umthunduluka ovuthwe eNdulinde Izigqoza ziyawulabalabela Udl ' uNomsimekwana Obezalwa nguBhikwayo Wamshaya phansi koludumayo eziNqungeni Akwaze kwaba ndaba zailitho Wamudl'lIMashayayishllkllle - 256- Obezalwa nguSiphingo Wamshaya phansi eziqungeni Koludumayo akwaba ndaba zalutho Wamudl ' uFaku Obezalwa uMatshana Wamshaya phansi koludumayo Ezikhambeni Akwabindaba zalutho Uwaba lenkomo zakwaMshweshwe Udunusel'uNdi noKhahlamba Umzingela kaShaka benoDingana Uz'uzingele ubuye nganeno MntakaNdaba Ngaphesheya kukhona abaMhlophe Uzuyesab ' imilando emidala Eyayenziwa ngoyihlo Ibululu likaPhunga noMageba Elidonde ukusuka Kwaze kwasuka awendlwana Oshel a kaDolofu kllmaQadasi Ozitshani kumaQadasi OSomtsewu kaSonzica kumaNkinsimana Amabululwana ezindlwana UMagwaz'eguqile njengethole Usinikiniki singamashoba oSuthli Ingqamungqamu likaShaka Elingamlil'oshayo Bathi kush'umlilo Kanti kuvuth ' umuzi waseKlIweleni lzinhlansi zabaqhashela Ziqhashele oMthondo Ubhukudise abantu Bengasathandi ukubhukuda Ngoba ebhllkudise amadoda amadala Ngoba ebhukudise lINongalaza Obezalwa nguNondela Wabhukudisa uThemana Obezalwa nguNohaye Wabhuklldisa uMgebisi Obezalwa uJokwe Wabhukudisa uMatshekana - 257 - Obezalwa uMaqhoboza Umamba yeVuna Umaqhamusela Umamba eth ' ukuvuka Yadla abakayise Wamudla uMbheduka kwabakayise Umbheduka njengesona Uphaqa njengelanga Utakasa njengebhoyi Inyathi yaseNhlakanhlakeni Indlovll enezihlonti lkhwani elisikwa lihluma Ngengxenye linguPhllnga Ngengxenye linguMageba Amakhubalo adliwa ngllCetshwayo K wabakaMpande Wamudla uShonkweni Obezalwa nguMpande Amakhubalo adliwa nguCetshwayo K wabakaMpande Wamudla uMantantashiya Obezalwa nguMpande Amakhubalo adliwa ngllCetshwayo K wabakaMpande Wamlldla uSomklawana Obezalwa nguMpande Amakhubalo adliwa nguCetshwayo K wabakaMpande Wamudla uMdomba Obezalwa nguMpande Amakhubalo adliwa nguCetshwayo K wabakaMpande Wamudla lIDabulesinye Obezalwa nguMpande Amakhubalo adliwa nguCetshwayo K wabakaMpande Unozila kudla kwamagwala Amagwala adl ' ubllbende lIanga elaphuma endlebeni yeNdlovu Nyakamllmbe liyakuphuma kweyengonyama - 258 - Impunzi kaNdaba Bayibambe ngandlebenye Phezu kukaLangakazi Yadlamuluka yadlamadoda (zulu likaNdaba lithukuthele Liyokwehla ngoMagula Laqumb' isichotho Liyakwehla ngoMagula Lapha kwehla khona elinye (zulu elidume phezu kweSandlwana Umbane lawuhlaba eMankamane Bayamemeza bathi nans ' iNdlovu Belungu ningayishayi ngesibhamu Noba niyibangile Anoyiphathela amaphanda Angawezinhlandla Yaphel ' imibhobho yamaphoyisa Yaphuk'ubumohlomohlo Yaphulwa yiJaha elidala Yebo thambekeka MntakaNdaba Wen'ongasilambalala Ngimfumane egeza kwelamadwala Ubenzipho zimhlophe njengeNgonyama Uguqa badele Inhlambamasoka Odl ' uMvemve oncokazi kwabaMhlophe Wadl'uZitili obezalwa nguSotobe Wadl ' uSigwabugwabu ezinyangeni Wadl ' uGqoboyiya kwabathwal ' imvokwana Untaka yeVuna Zala umhlanga zikhothame Oze noNdumundumu ezalwa nguNotatela Weza noQhongolo ezalwa nguNgede Umsusi wezigebengu eNdondakusuka UGuqa bathokoze! Inhlambasoka Usigenyana somqubula Odl ' uKhathaza ezalwa nguSiyabandiya Wadl ' uNhlanhlanhla ngaseMaphiseni NguNgudumana ngaseMaphiseni - 259 - Undondela kuyalwa Ingani nabanoyise bayayalwa Ngoba udlule kuMpande ekllyala Wadlula kllSomtsewu ekuyala Washo uMpande wathi "Kuze wabusa Mfana kaNgqumbazi Liyohanjwa zinkonjane Lokhu udlula ukuyalwa kokubusa" Usakha mizi ngemikhonto Abanye beyakha ngokunikezelana Uguqa badele iNhlambamasoka Onjengeziziba zomfula Sengathi ngamabuya Olwandle noThukela Oshise owakwaSibatha Kawungenwa ngasango Wawufohlwa ngecele Zethllk' izibhaxa Zaphoseka kwabaMhlophe Wawushisa owaSenzanazo Hawu washa owaseKuweleni Usofllkuzelwa oyinsonyama Ingonyama enohlonza emhlane Insukamini kaMjokwane ESllke ilanga liphezulu Wadl ' uPhoyiphoyi ngaseNdondakusuka Wadl ' uMzimuzimu ngaseNdondakusuka Izingwazi zabola ngakwaNyoka Usal ' ukutshelwa usal'ukunyenyezelwa Mshisi wesikhotha esiseDlebe Kuze kllshe esiseMalalen i Uzandla zimnyama Ngokuphatha imisebe yelanga Wamudl 'uHabana kuMaphoyisa Wamudl ' uMahlangwana ngaseMkhweyantaba Wamudl ' uSiphingo ngaseMkhweyantaba Wamudl ' uMagazukana eSwazini Wamudl 'uMdumela ngaseSwazini Umvuleli wezinkomo - 260- Zingakwazi ukuvulelwa Ngoba uphume nezinkomo Onke aMakhosi aKwaZulu Engakaze azikhiphe Uze noMajumba kaLugagane ngaseSwazini Weza noMhlanganiso ngaseSwazini Ukhande amaSwazi Akhawula ukudla izinkomo zakwaZulu Usenzele amanqe ngaseSwazini Umbhubhulo! Obhubhule zonke izinkomo zaMakhosi Ngoba ubhubhule izinkomo zamaSwazi Wabhubhula izinkomo zakwaMzilikazi UMzilikazi kabe esahlasela Oze nobhelu ngakwaMzilikazi Odie uSenzenje ngakwaMzilikazi Wadla uQabana ngakwaMzi likazi Udlamvuzo! 8ayede! Ungangezintaba! - 26 1 - B. Incwadi yokucela ukuqhuba ucwaningo It UNIVERSITY Of ~\{ . '(' KWAZUlU·NATAl ""..,. INCW ADI YOKUCELA UKUQHUBA UCW ANINGO Ngiyakubingelela Mayelana nokuba yingxenye yocwaningo Ngibonga kakhulu ngokuba ube yingxenye yalolu cwaningo. Le ncwadi icacisa kahle ukuthi yini elindelekile njengoba sizobe sisebenzisana. Ucwaningo Iwami lugxile kakhulu emlandweni wamakhosi aKwaZulu kusukela enkosini uShaka kuze kube yinkosi uCetshwayo. Uqokwe ukuba ube yingxenye yalolu cwaningo ngenxa yolwazi ngezinto ezithinta umlando wesizwe samaZulu. Ngiyoqinisekisa ukuthi uma sesixoxisana nawe angizothatha isikhathi esiningi sakho. Kuyosetshenziswa isiqophamazwi ukuqoqa ulwazi ukuze kongeke isikhathi . Uma uzizwa ungakhululekile ukuba yingxenye yalolu cwaningo unelungelo lokungabi yingxenye yalo. Uma ngokuqhubeka kocwaningo usubona ukuthi awusathandi ukuqhubeka uvumelekile ukuhoxa noma nini. Ngeke uthole ukuhlukumezeka ngenxa yalokho. Uma ucwaningo seluphothuliwe uyonikezwa nawe ukuze ulubone. Uma kukhona imibuzo onayo ngalokhu ungaxhumana nomeluleki wami e-UKZN, eSikoleni Sezifundo ZesiZulu (Howard College Campus), uDokotela Hlongwa kulezi zinombolo : 031-2602207 (Eyasemsebenzini), 031-2602816 (Eyefeksi) noma kwi-email ethihlongwanl@ukzn.ac.za. Ngiyokuthokozela kakhulu ukuphendula imibuzo ongaba nayo ngalokhu. Yimina ozithobayo \ , - 262 - c. ISIFUNGO Mina .. .... ... .... .. .. . .. .... . .. ... . . . ...... . . .. (amagama aphelele obuzwayo) ngiyaqiniseki sa ukuthi ngikuzwa konke okubhalwe kule ncwadi kanye nocwaningo olwenziwayo. Ngiyazibophezela ekubeni yingxenye ya lolu cwaningo. Ngiyakuqonda ukuthi ngingayeka noma nin i ukuba yingxenye yalolu cwaningo uma ngifi sa kanjalo. ISIGINESHA YOBUZW A YO USUKU - 263 -