Media Flaws

Okok’qala, ndicela ukubulela uBrett Murray ngegalelo lakhe kwezobugcisa.

Okwes’bini, ndinqwenela ukuthumela izimuncu-muncu nomdiliya ofaxaziweyo kuwo onke amakhaya athe afumana elithuba (lingaqhelekanga) lokungena kwiziko lobugcisa – bakhe babuke nabo. Masibulele iMedia ngokusiphakela oku, emakhayeni oninzi.

Okwes’thathu, ndirhalela ukuthetha ngesimo sezobugcisa, eMzants’Afrika, kunye nokungahoyeki kwezobugcisa basezilokishini okanye umsebenzi wobugcisa wabantu bakuthi nangona kusithiwa siphila kwizwe elikhululekileyo, elinobulingani.

Makhe sibuye umva, sitsibele kunyaka ka2010: Umfana ogama linguAyanda Mabulu. Andaz’ nokuba ndim ndedwa obona enye intsingiselo kwigama lalomfo? Xa ulibeka kanje: “Ayand’ambulu” litheth' ukuthini? Mandiyeke, ndibuyele kundingaye. uAyanda Mabulu weenza umsebenzi wobugcisa ogama lingu “Ngcono ihlwempu kunesibhanxo sesityebi” – lomsebenzi wakhe waboniswa kwiziko laseWorldart, eKapa, kude kufuphi neyoMnga ka2010. Nanku:

Ndingalumanga ndahlafuna ndade ndaginya ndicela ukughaba nje kancinci lomthamo uphakwa ngulomfanekiso.

Nyala lenyoko!

Naaabo ootata besizwe behanjiswa nqunu yilentwana yakwaMabulu. Xa ezithethelela yena uthi intonga le ixhase ubudoda bukaMongameli Zuma kulomfanekiso izama ukubonakalisa ukuba ‘uyasebenza’ lomfo kwaye kufuneka ‘ixhego’ lakhe lide lixhaswe nangeentonga. Kwelinye icala lalomzobo sibona utat’ uTutu naye ehanjiswa zhe, nobudoda bakhe buqhinekile, nto athi umzobi yindlela yokubonakalisa ukuba utat' uTutu uphila ubomi obubuhlungu – walahlekelwa bubuni bakhe kwaye uphants’ kweempembeleko zeenkolo zamaNgesi.

Bendinokucing’ba umsebenzi onje, ‘wobugcisa’, ubunokucaphukisa bonke abazotyiweyo. Ngamadoda amakhulu la kwizwe lethu. Kwaye sisenokuthi sisithuko esikhulu esi. Kukuyucula isidima somnye konke oku. Sisenokutsho. Kodwa asitsho. Zange kubekho namnye umntu owayithi mfi lendaba. Zange kukhalaze mntu. Njani?

Kaloku lomsebenzi kaMabulu wawukhuselekile, kwiindonga zaseWorldart. Uboniswa kumaziko obugcisa angangenwa nguwonke-wonke. Abantu abangezozifundiswa zobugcisa andiqond’ba bebenokuze bafikelele kulomsebenzi – bade bayokukhalaza ngawo. Ukhuselekile. Kwaye andiqondi nokuba iMedia le yethu ibinokukhathala ngomsebenzi wobugcisa owenziwa ngumntu omnyama. Ebeqala wangubani na? Sebezakunanazela emven’ kwakhe – bamnike indumase? Ngubani? Mhlawumbi yazibuza oko iMedia yethu.

Yayingu2010 ngoko. Makhe sitsibele kunamhlanje, lo sikuye ngoku. Gqi gqi ngomfo ogama linguBrett Murray owenza umsebenzi wobugcisa athi awuthiye “Umkhonto wesizwe” apho ke athi aveze amalungu angasese kaMongameli Zuma. Ndiyabona ukuba unkabi uzama ukuthi amalungu angasese kaMongameli angumkhonto wesizwe.

Nyala lenyoka!

Iphepha-ndaba leCity Press aliziyekelanga – lithathe ‘lomkhonto’ lazula ilali yonke nawo – liwuveza yonke indaw’ elinokuthi lifikelele kuyo. Kulapho ke uninzi luthe lawubona lomzobo womkhonto, lwaze alathanda ncam ukuba utata wesizwe aqheleke kak’bi kanje. Kulapho ke umsindo wesizwe ugragrame khona, waphakama naye uKhongolose, wasebela olukhwelo. Kwabe ke kulapho inkathazo iqale khona. Ukuba uVelaphi wayesaphila wayenokuthi “Yaqala ke inkathazo, madoda!”

Ingxolo ngalomzobo iqale ukunwenwa kooThwitha nooFacebook – kuthukiselwa, bambi bewuthethelela lomzobo. Kude kwayokuthi gqi nabafo ababini abasuke bangena kweliziko lobugcisa laseGoodman, eRhawutini (apho lomsebenzi ubuxhonywe khona), baze ke bawurhoqoloza lomsebenzi.  Wabe ke umoshakele umsebenzi kaBrett Murray.

Mna ke ndifuna ukubuza: Kwakutheni ze kungagqushalazwa ngoluhlobo xesha uAyanda Mabulu ezoba amalungu angasese kaMongameli Zuma?  Kutheni sizokungxola xa inguBrett Murray? Uqatywe ntoni na yena yedwa cas’ba uvumbulula umsindo wesizwe ngowakhe umzobo?

Bambi bangaphendula bathi: ngoba ngumntu omhlophe uMurray! Bambi bangathi: hay’suka yiANC – yenza udabi ngento engekhoyo kuba ifuna kulityalwe ngeengxakana abanazo kumbutho wabo. Kulahliswa umkhondo ukuze abantu bahoyane nomsebenzi wobugcisa ongacacanga.

Mna, ndithi: Hayi. Kuzo zonke ezingcingane. Ayikholula olohlobo lento. Oludabi lunento yokwenza nelizwe lwezobugcisa kunye nepolitiki yabo kwezobugcisa. Bendingathanda ukuzichitha zonke iindaba ngocalu-calulo nobuhlanga kwezobugcisa, andinawo amandla okwenza njalo namhlanje. Kodwa ndizakukhe ndinikeze nje ufifinyana ngezingxaki.

Ukuba siqwalasela umsebenzi wobugcisa wabantu bakuthi sakubona ukuba abona bagqwesayo – nabaziintandane zezwe lobugcisa ngabathi benze umsebenzi (okanye imizobo) emalunga nobuni babo: ukuba ngumntu omnyama okanye ukuba ngabantu abathandana nabantu besini esinye. Qha. Umnt’omnyama wenza umsebenzi othetha ngobuni bakhe qha, hay' ngezinto ezintle nezicingisa nzulu.

Kodwa xa sijonga abalingani babo abamhlophe nabafunda kwizikolo ezinye zobugcisa nabo sakufumanisa ukuba bona abamhlophe abenzi msebenzi umalunga nobuni babo. Is’ke ibengathi umntu omhlophe akanabuni yena kwaye uvumelekile ukuba enze imisebenzi emihle nemisebenzi engabhadlanga ngamanye amaxesha. Umzekelo: kukho mfanana omhlophe owathatha ibokisi yeOmo (ewe, le yomgubo wokuhlamba iimpahla) osogqiba wayibeka ecang’ kwebokisi yeJoko (le yeshushu yamaxhew’kazi) emven’ koko waze wawuthiya i-“Joko Omo” (gama eliyelene noYoko Ono wodumo) lomsebenzi. Lomsebenzi waboniswa kwiziko elizinga liphezulu kakhulu, pha eStellenbosch. Wanconwa, wanconwa lomsebenzi – kusthwa ukrele-krele.

Khaw’fane ucinge ke ukuba lomsebenzi wawenziwe ngumnt’omnyama? Ngewungasoze ufumane loondumase – ngekwathiwa bubudenge bomsenzi obuswela ubukrele-krele. Njani? Kaloku abantu abamnyama kufuneka bona benze umsebenzi wobugcisa othetha ngobuni babo nokuba kunjani ukuba ngumntu omnyama qha! Yimiqhathango yezwe lobugcisa engabhalwanga ke leyo.

Lilonke umsebenzi kaAyanda Mabulu’s zange wenze umsindo kwizwe lonke ngenxa yokuba izwe lezobugcisa zange libone nto ikrele-krele kuwo. Umnt’omnyama akakwazi ukuzicingela nokwenza umsebenzi wobugcisa okrele-krele. Umntu omnyama kufuneka azobe amatyotyombe, iimoto, umfaz’ wasezilalini, iinkomo, nezinye izinto ezimanyaniswa nokuba ngumntu omnyama. Kwaye kufuneka azizobe ezizinto ngandlela engazokubhida abantu abamhlophe. Akufunekanga abenzulu yena xa ebalisa ibali lakhe ngemizobo. Apho ndiyakhona ke kukuba umsebenzi kaAyanda Mabulu ayingomsebenzi wobugcisa emehlweni abamhlophe – yiyo ke lonto iiCity Press zingakhange zilangazelele imizobo yakhe. Ayingomntu, akazazi ukuba wenza ntoni, ucinga okomntwana umntu omnyama, masimyekeni sikhangele ooBrett Murray abamhlophe nabazaziyo ukuba bathini kwimizobo yabo. Ijongwa njalo yonke lento.

Ibali lomntu omnyama is’ki ngathi livakala bhetele xa libaliswa ngabantu abamhlophe – imizobo yabantu abamnyama ibabhetele xa izotywe ngumnt’omhlophe. Ukuba izotywe ngumnt’omnyama ayibali.

Kanti baninzi abantu bakuthi abazenzela imizobo yabo yobugcisa ezilokishini – loomisebenzi yabo ikhala ngobomi baselokishini, ikhala ngeendlala, ikhala ngeetswela-bulingani, ikhala nangoRhulumente obaphoxileyo. Bambi sibabona bethengisa imisebenzi yabo ezitratweni ngoomaR100, abanye sibabona besenza imizobo kwizakhiwo ngezakhiwo ekuhlaleni. Abasokuze baphumelele. Soze babengabantu bobugcisa bodumo naba balaseleyo ‘de izikolo zobugcisa nabakhethi-bugcisa bamaziko-ngamaziko batshintshe iingcinga zabo ngabantu abamnyama, nomsebenzi wobugcisa okumel’ba uphuma kubantu abamnyama.

Abayenzi ke lonto.

Umntwana ungena esikolweni sobugcisa axelelwe, zisuka, ukuba “azikho ezizinto uzizobayo! Khaw’khe uzobe ngobuni bakho – sixelel' ukuba kunjani ukuba mnyama kumsebenzi wakho!” Umntwana aphethe sele esebenza ngohlobo oluthile kuphela, angaze akwazi ukubalisa ibali lakhe ngendlela ebenokuthi alibalise ngayo. Andaz’ nokuba ndiyavakala na. Kodwa kum, yingxaki le – lento yokutshintshwa kwendlela yobugcisa yabantu abamnyama ukuze ilandelelane nenkanuko zabamhlophe – yingxaki le.

ooMabulu sibabona xa kuthe kwangena uBrett Murray engxakini. Suke sive izwe elimhlophe lezobugcisa selikhala ngoo “kodwa noAyanda Mabulu wakhe wamncitha umongameli!” o, kanti lonke elixesha bebewazi umsebenzi kaAyanda? Kodwa bengawuncomi okanye bawupapashe kwizinga elilingana nelikaMurray? Injalo ke.

Kwakhona, mandithathe elithuba, ndibulele uBrett Murray ngokuthi akwazi ukufaka ezobugcisa ematheni. Lembhalela yezobugcisa kwiMedia lihlazo. Ukuba siyakhumbula babebaninzi abezobugcisa abesebenzisa imisebenzi yabo ekulweni abacinezeli bamandulo – bebaxhokonxa ngemizobo eyayipapashwa zwelonke.

Kwas’ke kwathini ngoku? Ezobugcisa kufuneka ziphume kulamagumbi amaziko amhlophe – khe kuphinde kuqaliswe ukuthetha ngemisebenzi yobugcisa esidlangalaleni, ngoba eneneni ezobugcisa zikwayindlela yokubalisa ibali nokuphengulula imbali yethu – twatsa neengoma kunye nemiboniso bhanya-bhanya. Ezizinto zinamandla okuchukumisa izazela nokuvuselela umsindo woluntu. Asizisebenzisi. Ngani?

Ndiyathemba ke ukuba iMedia izakukhe iphula-phula abantu bezobugcisa, khe nomsebenzi wabamnyama uboniswe. Kwaye ukuba uyalumeza lomsebenzi singoyiki ukuxoxa ezongxaki.

*ndicela uxolo ngokufaka lomzobo kaMabulu uveza amalungu angasese weenkokheli zethu, kodwa ndenzele ukugxininisa intswela-bulingani yabantu bezobugcisa

**The English version is available: here.

Ngumnt’omnyama kwelicala, ngomnye umnt’omnyama ngapha. Umahluko phakathi kwababantu libala lezikipha abazinxibileyo – esomnye sibomvu, esinye luhlaza.

Kuphakath’ kunaphath’ edolophini eRhawutini apho abaxam bazakuphaxulana khona. Sizathu: Nto ekuthiwa sisibonelelo-mali yemisebenzi yolutsha. Simanga: akubonakali ngathi lulutsha ababantu bazokungqubana ngalomba.

Akunani. Ezibomvu ziimbovane zeCosatu, eziluhlaza zezeDemocratic Alliance (DA). Iyothusa ke le yeDA endiyazi ingumbutho wabantu abamhlophe (uninzi lwabo kunye neenkokheli) kodwa xa kusenokwenzek’ba kuchitheka igazi imelwa ngabantu abamnyama. Bantu bakuthi endizibuzayo ukuba inoba baqokelelwe phi na yilantsumpa yalombutho inguHelen Zille? Ingaba bethu bebephi na abelungu beDA ngalomhla?
 

Ndiva ngondiva ukuba noluninzi lwabantu abamnyama bebethengwe ngezithembiso zokutya, iziselo ezibandayo kunye nezikipha zeDA. Lilonke ke asinokubagxeka kakhulu abantu bakuthi abangathathelintweni xa besabela olukhwelo. Ninzi lwabo luhleli lusokola kwa ukufumana imisebenzi na kwanto abanokuthi bayise phants’ kwempumlo. Inkathazo kuxa kuzakubekwa ubomi bomntu onjalo ebungciphekweni. Yinkohlakalo yodwa ke leyo. Ingaba ke nyani iDA iyikhathalele lento kuthwa ngumnt’omnyama? Andicingi njalo.

Andinamazwi maninzi ngeCosatu ke yona, kucace gca ukuba lombuthu wemibutho unexesha elininzi lokudlala. Ibiqale yangubani na iDA lento cas’ba kuzakude kubizwe abantu bakuthi ukuba bazokuzikhusela kuyo? Ibizokwenza mahluko mni ukuba iDA ibifikile kumzi weCosatu yhama phandle yanikezela izikhalo zayo kooZwelinzima Vavi? Kus’ke kuphele into ebithethwa. Yimfazwe yamagugu phakath’ kukaVavi noZille le. Sekusonzakala abantu nje kungenxa yokhuphiswano olungacacanga phakath’ kwabababini (nants' imifanekiso)

Andikholapho ke kodwa. Apho ndiya khona kuxa amalungu alamaqela mabini ekhethe ukutshukutshelana ngamatye – athukane, agqayane, onzakalisane, njalo-njalo. Yonke lento isuke yalusizi ukusukela apho. 
 

Ingaba yintoni bethu eyona ngxaki yethu, bantu bamnyama? Siqhanqalezela izibonelelo-msebenzi zolutsha nje ingaba sibethwa yintoni? Sesibethana nje ingaba singenwe yintoni? Iingqondo zokuba ngooVuk’uzenzele zayaphi na? Njeng’ba sesibona abantu bakuthi besetyenziswa ziiDA neeCosatu ez’tratweni? Sikhe sizicingisise kak’hle kwa ezizinto siziqhanqalazelayo? Ingaba mhlawumbi siyalibala ukuba kuphethe uRhulumente wakuthi? URhulumente kaKhongolose? URhulumente owafunwa sithi? Ngoku? Yintoni ingxaki? Yintoni ebethisayo?
 

Lemibuzo ndiyibuzayo indikhumbuza sibhalo sithile sikaSongezo Zibi kwiphepha-ndaba leBusiness Day. Nto kaZibi ibihlomla ngoyena ndonakele wesizwe esimnyama kunye nezizathu zokungaphumeleli kwamaphupho abantu amnyama abathe bangcamla kwiinkqubo zezaphulelo zophuhliso-shishino / phuhliso-qoqosho, zikaRhulumente. Apho siyibhuda khona kukuhlalela ukutyhola umcinezeli, wamandulo, ngeengxaki zethu zanamhlanje. Asikwazi nokuziqalela izinto ngokwethu, sesihleli nje sijonge kuRhulumente ukuba asisindise kwisimo sethu sobuvila.

Sesiqhanqalaza mihla nezolo kungenxa yeengqondo zethu zenkongozelo – zokulindela ukwenzelwa, nokulindela oonyawontle abamhlophe abafana neeDA ukuba basithethelele.

Na xa sithe safumana ezozaphulelo-mali kuloRhulumente wethu bambi kuthi bayohlulakala ngoba kaloku abayazi kwalento kuthwa yimali, abakwazi nokuyifuya kak’hle. Singxamela ukuyothenga iimoto ezingayiwayo, sithenga iimpahla zabantu abafumileyo (ezinamagama esingakwazi nokuwabiza), sihamba imiyadala yaphesheya kwamalwandle, sifun' ukuqinisekisa ukuba wonke umntu uyasibona xa sinemali, njalo-njalo. Sihleli nje sitshutshiwa ziingqondo zikaphela-sonwabe xa sithe sadibana nemali. Kwez’ntsuku wofika sisithi umntu “utya imali” endaweni yokuthi umntu “usebenzisa imali” ngoba enyanisweni le siyenzayo, sisakuwelwa ngumqa esandleni, yimosharha kuphela. Osogqiba siphinde sijonge kuRhulumente ukuba asisindise.

Asikwazi nokwabelana ngobubutyebi bezwe lethu. Nditsho nezinto ezifana nomhlaba okanye ukuphuhlisa iilali zakuthi, eMpuma Koloni, zibekumgangatho weelali ezifana neeStellenbosch okanye iiFranschhoek zaseNtshona Koloni ezalungiselelwa abemi bazo kwaze kwaqinisekiswa ukuba zakubanomtsalane kubakhenkethi bamazwe ngamazwe – zigcwele iifama zemidiliya nezinye iindawana eziphawula umnombo wamabhulu. Thina? Sohlulwa yintoni ekuphuhliseni iilali zethu? Sizenze zibenomtsalane koongxowa-nkulu kunye nakubakhenkethi? Ingaba siphelele kwiiPhalo Route, Maqoma Route, Makanda Route neeSandile Route kulaMpuma Koloni? Khona ingaba iindwendwe silindele ukuba zifike zenze ntoni kwezi “Route”? Ngoba kaloku akhonto zininzi ziqhubekekayo kwezingingqi, okanye mhlawumbi sifuna babuke ingca nobuhle bendalo kwez’ndawo? Qha? Intle iMpuma Koloni – intle ukufa! Ntokunayo nje umntu omnyama uxakene nayo. Umnt’omnyama uhoyane neeTender nokuxhwiphilana ngeemali zokwenza le na le. Sihoye ukwenza imali ngaphez’ kokusebenzisa imali ngeendlela ezinokuthi ziphuhlise abantu bakuthi.

Nabo ke abantu bakuthi beqhanqalaza ez’tratweni. Bengamaxhoba amaxhalanga afana neeDA neeCosatu. Ngoba kaloku kwathina sohlukala kukuncedisana nokuphuhlisa ezakuthi.

Yizaph’, yizaph’...

- utsho ngobumnyama ngath' ufuthwe lizulu.

- utsho ngamazinyo ashinyeneyo ngathi libhaqolo.

- utsho ngokubhitya ngath' wazalwa kulanjwa.

- utsho ngentloko enkulu ngathi uthwel'izono

…

Zininzi, kwaye ndiqinisekile ukuba abazaziyo bayaz’ ukuba zazikwazi ukubakrwada krwe, uninzi lwazo. Zilumeza, 'de kuphethwe kungqutywana njengeenkunzi zeegusha – kuqhum’ inqindi qha - ingakumbi xa kuthe kwakho okhethe ukuncitha omnye ngomzali wakhe. Kukukhula ke oko. Umdlalo wokuncitha-ncithana.

Ndingaphozisanga maseko, apho ndiyakhona nalento kukweligama lingu "Kaffir" lisuke lath’ ukuxhaphaka kwez’ntsuku. Kwez’veki siphuma kuzo kuthe gqi intwazana, ethile pha kulaThwitha, esebenza kushishino lokuzipenya-penya nqunu nangeebhigini – gama lakhe ngu Jessica Leandra Dos Santos.  Minyaka yakhe ingamashum’mabini. Ntwazana le ithi kukho ndoda ithile ibimjonge ngamehlo es’dlwengu kwivenkile yakwaSpar, nto ke ithe yamcaphukisa wabhemela kuThwitha apho athe watica umsindo wakhe wabiza lendoda “uKaffir ovuza isimilo”. Kungekudala, engekomi nokoma lamathe akhe kuThwitha, esisithuko sakhe sinwenwe okomlilo entabeni kwavungama nezinye iinkunzi ezimnyama zakuThwitha. Zamyucula, zamyucula, zade zayokufaka nezikhalo kwisebe lwamalungelo abantu (SAHRC).

Ngalo lonke elixesha mna ndibukele, ndimane ndizibuza ukuba kutheni sizenza ngath’ asiqhelanga ukuncitha-ncithana? Kutheni sikhathazeke ngoluhlobo ngamazwi omntwana (omncinci) osand’okugqiba iminyaka engamashum’mabini – umntwana ongayaziyo nentsingiselo yeligama alisebenzisileyo? Kutheni sizakungxamela ukumthulisa? Kutheni sizakukhawuleza sithi usisana lo ubhuqwa ziingqondo zocalucalulo?

Andiqond’ba unocalucalulo, kodwa ndiqinisekile ukuba unomsindo nenzondo engayiwayo. Kukho impazamo esithanda ukuyenza kuloMzantsi singabantu abamnyama – sigacela kwanto engath’ inocalucalulo kodwa singenzi nto inokusiphucula thina emven’ koko. Ewe, eligama lithi “Kaffir” linembali emasikizi kuthi, bant’ bamnyama, kodwa mna ndifuna ukwazi ukuba kutheni lizakusikhathaza na xa liphuma kolusana linguJessica? Mhlawumbi eligama luphaw’ lokuba lomntwana ukhule kwikhaya elisebenzisa eligama. Kodwa xa sesithetha inyani kuseMzants’ Afrika apha – ilindelekile lento. Lento yokulindel’ba sonke sasuke saguquka sabaziingilosi emven’ kokuvota ngo1994 kukuziqhatha. Usemnizi umsindo kwaye nocalucalulo lusaqatsele. Phof’ mandingathi lucalucalulo, mandithi luloyiko. Ababantwana bafana nooJessica baqhutywa luloyiko lwezinto abangazaziyo neemfundiso zabazali babo, kwaye ngokutica amagama afana nooKaffir xa benomsindo bayaziveza ukuba uloyiko nomsindo wabo uqhutywa ngumntu omnyama. Kubo iingxaki zabo ziqala ngenxa yenkululeko yomntu omnyama - is'ki ngathi mhlawumbi ubomi babo ngebubhetele ukuba besisabetha ngendebe yeentsuku zocalucalulo - uBaas ingabo.

Ingaba ke senza ntoni ukulamla iimeko ezinje? Ingaba akukho bhetele xa bekwazi ukukhululeka babize lamagama? Khe sizibone ezingxaki zabo? Mna ndithi kubhetele. Ukuba abantu abanje siyabathulisa besathetha sakubaneengxaki ezifana noo Johan Nel – lamfana waseSkierlik owasuke wavuka ngantsasa ithile waqubula isibham wayokudubula abantu abamnyama baseSkierlik. Enkundleni yamatyala kwafumaniseka ukuba akaguli ngokwengqondo ntokunayo nje uqhutywa luloyiko olukhulu malunga nekamva lakhe nabantu bakubo, abamhlophe, eMzantsi. Wagwetywa iminyaka eli-169.

Lento yokucinezela abantu, sithi mabathule, mabangawabizi amanye amagama – izakusifaka kwiingxaki ezifana nooJohan Nel baseSkierlik.

Ayilocalucalulo, yinzondo noloyiko. Nazi ke izinto ekumel’ba siyaziqwalasela. Kutheni abantu abamhlophe benoloyiko olungaka lwabantu abamnyama? Ukuba umntu ukhe amamele iincoko zoluhlanga wofika bekhalazela iiBlack Economic Empowerment, neeAffirmative Action besithi bona abasafumani mathuba. Kwaye ukuba simamelisisa kakuhle kusekho iingcingane zokuba lento ingumntu omnyama ayingomntu ncam – ayikwazi ukuzicingela kwaye iyakusoloko idinga ubukhokheli bomntu omhlophe. Sizindlavini emehlweni abo. Bakhuliswa njalo, basazi sinjalo, kwaye kunanamhlanje kusekho abantu abamnyama abanyibilika okweentsana xa be phamb’ kwabelungu, ubabone ukuba bakwisichenge sokuxhentsa nokuxhentsa xa bethetha nomntu omhlophe – ‘de umntu abonakale ngath’ nguzincinci othile – etweza olona ncumo ebusweni nokuba sele exelelwa izinto ezingacacanga ngumlungu (cinga nje esasiganeko se Reitz Four - abamama babekhasela abantwanana abamhlophe). Sicing’ba ucinga ntoni loomlungu xa esebenzisana nabantu abamnyama abanjalo qho? Wena, mntu omnyama, ungacinga ntoni ngomntu onjalo phamb’ kwakho?

Ndixelele ke ukuba umntu oqhele umntu omnyama onjalo uzakukwazi njani ukusijongela phezulu sisonke? Umntu owakhula esazi umntu omnyama njengoKaffir ongenangqondo simlindele njani ukuba asuke aphaphame minazana ithile abonakalise imbheko kuKaffir?

Anditsho ukuba kulungile ukubiza abantu njengooKaffir, kodwa ndizama ukubonakalisa ukuba ingxaki lutshintsho lweengqondo nezenzo – ingaba kuleminyaka ili-18 yenkululeko senze zicwangciso zithini zokuguqula indlela umntu omnyama abonakala ngayo?

Enyanisweni, asenzanga luninzi.

Uninzi lwabantu abamnyama abakakhululeki ngokwezoqoqosho kwaye basaxhomekeke kubantu abamhlophe ngokwemisebenzi nobuchule. Nto ezifike ithi sakusoloko sijongelwa phantsi ‘de nathi sikwazi ukuba ngabaphathi abaqotho, nabaphathi abanobuchule. Izakuthatha iminyaka lento, kwaye okwangoku kusagcwele urhwaphilizo nobuqhophololo obungumangaliso kubantu bakuthi abafumana izikhundla ngezikhundla zokulawula. Kaloku injalo indlala. Umntu ophuma endlaleni uzakuzama ukutya kangangoko anokutya xa kuthe kwabekwa ukutya phamb’ kwakhe. Sisabukele lonto ke okwangoku. Sibukele abantu abatyayo. Kwaye nezihlwele zethu, ezimhlophe, zibukele lombono; basabona abantu abaswela iindlela zokuziphatha, basabukele ooKaffir babo bekhasa – mhlawumbi sakude sikwazi ukuhamba njengabantu abaqotho nathi, kwinqondo zabo. Okwangoku, siseyintlekisa, ezakutshonisa isizwe sayo.

Mandibuyele kulento yamagama. Lento iligama ingaba yintoni na? Lento ikukuncitha-ncithana isukela phi na? Ingaba kutheni singasakwazi ukunyamezela amagama? Sesiphazamiseka lula, ngamagama? ‘de sizibone sesiphazamiseka nangamagama aphuma kubantwana abancinci abafana noJessica kunye no Ken Sinclair baseCPUT othuke abantu abamnyama ngokuthi bayonqena, abanambulelo kubantu abamhlophe, kwaye zizidenge ezithanda ukuhleba nokungxola qha. Ingaba ke ebephosisa lomfana wakwaSinclair? Ingaba ebengathethi ngento ayibona phamb’ kwakhe eCPUT? Amehlo awaphakelani nto zakuthi. Uthetha ngento ayibonayo. Lithuba ke eli, kuthi – lithuba lokuba sipikoce ezizinto zicaphukisa oluhlanga, sijongeni ezizithuko zabo, sigrumbeni unobangela. Singangxameli ukubathulisa. Masikhangeleni u- “baqhutywa yintoni?” emven’ koko sinyaniseke xa sicinga ngezizinto.

Akho calucalulo, kukho umsindo, inzondo kunye nokumonelana. Ucalucalulo lubonakala bhetele xa izizenzo – umz. xa kugxothwa umntu omnyama ngabelungu, xa kucalucalulwa ngokwezenzo. Xa ingamagama odwa, kubanzinyana. Kwaye lento yokuba silenga-lengeke kumagama odwa iyakutheth’ba ezona ngxaki asizisombhululi. Endaweni yokujonga intetho kaJessica noKen masijongeni unobangela wabantu abafana nabo, kwaye singabathulisi ngoba kaloku loomsindwana wabo uyakusiqubula njengo kaJohan Nel. Banomsindo nomona ababantu. Kwaye ukungxamela ukuthi lucalucalulo kukungxamela ukufihla eyona ngxaki – umsindo. Masibakhuthaze bathethe ababantwana bamhlophe – khe sibave ukuba bacinga ntoni kanye-kanye ngoMzants’ Afrika “okhululekileyo”, bacinga ntoni ngekamva labo, bacinga ntoni ngabantu abamnyama. Mninzi umsindo phandl’apha, kwaye oo “Thula!” abazokusinceda. Masithetheni. Masikhupheni umsindo wethu, sizivakalise. Singangxameli ukuthi “ndincithekile!”

Wonke umntu onembali efana neyethu eMzantsi unalo ucalucalulo, okanye msindwana uthile, kuye. Masiyekeni ukuziqhatha nokwenza ngath’ sothukile xa abanye bephunyuka, betyekeza oo "Kaffir!" Besilindele ntoni? Ingath’ ngekhe siphula-phula siqwalasele eyona ngxaki yethu yokuzicaphukela nokucaphukela abanye.

NguMgqibelo. NdiseMsobomvu, eGcuwa. Ndithe chu ngenyawo, ndiyokubona isihlobo esinoshishino kwisakhiwo sakwaSotomela, pha ngasez’flatsini. Endleleni suke ndive u”Khaw’fake iwash kaloku taMaUni! Sak’gqibela kudala!” xa ndiguquka ndikhangela umnikazi wesisicelo ndithi gqi gqi ngemveku yosana eliphakathi kweminyaka eli14 okanye 15. Tyhin’, nako ndicelwa utywala yintwana ekhangeleka ngath’ ikhatshwa nayinkunzi yomvuka waphezolo.

Aqhubekeke ngo “Nje, khend’khuph’ ibhabhalaza maan wena taMaUni!” Esatsho njalo kuthi gqi ngeqela leziny’intwana. Zihlahle lomfanana unesisicelo singaqhelekanga.

“ithin’ le bra? Iyagoloza? Ek’se bra khawfake iwash maan, uyek’ ukusokolisa, nokuba iyiOne nje!” kutsho omnye. 

Ngelithuba sendiyeke nokuhamba. Ndime gxi. Phamb’ kwakwaLungiswa. Ndiz’jonge emehlweni ez’ntwana. Ubuso ngobuso bazo zonke bubhalwe ukuba ngoomakadebebona-bebancinci, ootsotsana abathile, ekudala baxhaxhwa ngezixhaxho zokuxhaxhana.

Xa ndith’ ukujonga nzulu kwezozixhaxho zabo ndibona iimbuso endizaziyo - ngunyana kaSis’ ziban’ban lo, yena lo ngowa pha kwa[andizokuyibiza ifani apha]. Kwaye akho ngathi basuka kumakhaya aqhelene neekati ezilala eziko.

“Hay’ maan makwedini, inani nants’ i2-rand – hamban’ niyokuthenga nokuba zii-Ice [ooBompi]!” Cwaka. Bambombozele into engavakaliyo xesha omnye wabo eshuxuzela phambili, ekhongozela le2-rand yee-“Ice”.

Ndibashiye apho.

Ngcinga zam zithini?

Safikelela njani kwisithuba sokuba neentsana ezina 13 – 18  ezingomasihlalela abacelana neemali zotywala nomya kubantu abadala lee kunabo?

Zaphelela phi iiBakers Mini Cricket zootat’ uNgumbela?
iiNtenetya?
iiNetball?
Amaqela ebhol’ekhatywayo afana neeBlackburn Rovers zapha?
Zayaphi iiGame Centre zaseAndy?
Zayaphi iimbeth'manqindi emaholweni?
Bayaphi abantwana abadlala ibhola es’tratweni?
Bayaphi abantwana abadlala ugqaph' es'tratweni?
Abantwana abadlala unopuca?
Abantwana abadlala uNdize?
Abantwana abazakhela iinqwelo?
Abantwana abakhangelana nooHoy’Hoyi emibhobheni?
Abantwana abavuyela iziphingo?
Njalo-njalo...
Zayaphi zonke ezizinto?

Zonke ezizinto theth’ba zangenelelwa zizikroxo zotywala ezilokishini?

Kunzima.

Kukho lenkqubo ishicilelwa kuSABC1 ngoLwezibini, ngentsimb’ yethoba, igama lingu “Why Are We So Angry?” - ndikhe ndayibukela phezolo - ibimalunga neengxaki zolutsha olusebenzisa iziyobisi, tya utywala, qhuba ubukrelemnqa neziny’iinkohlakalo ezibangenisa etrongweni. Ndibhala nje, bangaphez’ kwewaka abantwana, abaminyaka iphakath’ kuka13 – 18 abasezitrongweni.  Ninzi lwabo ngumnt’oNtsundu. Ngcali ngeengcali ziman’ ukuhlomla ngoondonakele ke kulenkqubo. Bambi besithi unobangela walomsindo wolutsha yinkululeko yezoqoqosho, bubuhlwempu, yintswela-ngqesho, njalo-njalo. Nto ndinokuthi ziziphoso eziphosisayo zonke ezi.

Sisakhula nathi kwezilokishi intswela-ngqesho yayiqatsele, amagoduka ebuye unomphelo, kwaye amakhaya amaninzi awengathatheli ntweni – uninzi labazali, ukuquka nabam, yayingootitshala noomongikazi kunye nabasebenzi basezifhemini.  Kodwa wawungasoze ubone iintwana ezineminyaka eyi14 zihleli etywaleni okanye ziqhub’ amatakane estratweni. Wawunqabe okwezinyo lwenkukhu lombono. Kwaye legengana yangoku igcwele umsindo – igcwele inkohlakalo neyona nzondo ingaqhelekanga. Ivela phi? Ayoyiki tu ukubulala omnye umntu, nokuba kungenxa “yenkaw’za”, kwaye nokudelela kuqatsele, ngamadelakufa enkululeko ka1994. Aboyiki nto, namntu tu. Ziphuma zingena ezintrongweni ezintwana, kwaye wofika zibabaza lentetho yasetrongweni, yeeNombhoro nokugcwala ngooNongoloza.

Ndikhumbula ndithetha neny’ intwana eAndy, kwelaGcuwa – indingxolela ngeeNombhoro zasetrongweni nobomi bayo obukhuselekileyo kuba ekwiqela elithile, kwaye isaziwa nangoo braZiban’ban. Kwa kulencoko yethu wandibalisela ngembali yamabanjwa waze wacaphula nakwizibhalo zoo "Long Walk To Freedom" bootat' uRholihlahla Mandela.  Lomfanana andiqond’ba wayengaphez’ kweminyaka eli-16. Waqhubekeka endixelel’ba uMandela yena kuqala wayeli-”28” elingaqhelwayo, kwaye njeng’ba enxiba eza”Madiba Shirts” zakhe ufihla izibhalo-zomzimba/iithathu/tatoo zakhe zase”mjiva”… Nangona yayingekho lento wayeyithetha ndath’ ukumqwalasela ndabona ukuba unabo ubukrelekrele obuthile (nangona bugcwele izifundiso ezibugwenxa), kwaye unayo nengqondo ekwaziyo ukubambhelela kwizifundiso ezisuka kogxa bakhe nasetrongweni. Kodwa kwalengqondo yakhe ikwayile yayisithi kum iyohlulakala sis’kolo. Njani? Kaloku kulula ukugcina izifundiso onomdla kuzo kunokugcina izifundiso ozenziswa ngenkani okanye ongenamdla kuzo ncam ncam. Kusenokwenzek’ba ndiyaphazama. Kodwa ndiyibona njalo lento.

Kwaye xa sendiyipikoca yonke lento yomsindo wolutsha lwasezilokishini ndisenokuthi lomsindo wabo bawufundele. Bawufunde kwiitrongo nasekuhlaleni. Bakhuliswe sesona sizukulwane sinezivubeko zocalucalulo - into endinokuyifanisa nemfuzo (ukufuza umsindo nentlungu yomzali) okanye ukuphumelana/ukuchithekelana kweentlungu zesinye isizukulwane kwesinye. Yenzeka njani lento? Yenziwa kukuhlalisana ekuhlaleni. Ukuba sikhe siqwalasele abantwana abakhula ezilalini nasezilokishini badala lee (ngokucinga/phuhliso lwengqondo) kunabantwana abakhula ezidolophini ngoba kaloku okhula ezilalini/lokishini ungcamla kwiimeko zobomi ezinyanzelisa ukuba umntu acinge nzulu ngobomi bakhe, kwaye abenemibuzo emininzi ngobulingani babantu emhlabeni, esemncinci.

Sicing’ba umntwana okhula etyotyombeni ucinga ntoni ngobomi bakhe xa ebona abanye abantwana abakhula kwimizikazi ezidolophini? Uyicacisa njani into, kumntwana, yokuba uninzi lwabantu bakuni bazalelwa kwintsokolo? Ay'bulali themba lonto - into yokuzalelwa ebungantwenini obungazenzisiyo? Asithi mhlawumbi abanye bethu bancama zisuka kolugqatso lokushiy' intsokolo? Kuba engaziboni njengamntu ungumlingani nabanye aph’ emhlabeni?

Kusenokwenzeka. Umsindo wabantwana kunye nolutsha usukela kwiimfundiso abath’ bazifumane ngobomi babo, kulotsokolo bakhulela kuyo. Ingaba ke senza ntoni ukuqinisekisa ukuba ulutsha aludibani nezimfundiso zibulala ithemba, zimalunga nobomi? Ingaba senza ntoni ukuqinisekisa ukuba umntwana akakhuli ejongela phezulu ubomi bezikrelemnqa nabantu abanikezela kudala kubom’?

Kwalento yokuba abantu bakuthi bagcwalise iilokishi yenye nje ingxaki. Okwakuxinana kwiindaw’ zokuhlala benza iingqondo zabanye zixinane nazo. Lamizi mincinci ineziphumelo ezimbi gqith’ – bekufanel’ba loRhulumente wethu usebenzel’ba kupheliswe iilokishi. Aba2-room babulala izidima zabantu. Okwakuxinana kuxina ikamva labantu bakuthi. Umhlaba mninzi, yinton’ enqanda uRhulumente ekwakheni imizi emikhulu? Ewe, iyakuthatha ixesha, kodwa ukwakhela abantu bakuthi imizana yeRDP kuyafana nje namalinge ooRhulumente bocalucalulo bamandulo. Abantu bakuth’ kufuneka bephumile ezilokishini. Nakanjani. Besakuphuma pha ndiqinisekile kuyakubanzinyana ukuba abantwana bosuleleke yimikhuba neentlungu zamakhoboka ocalucalulo.

Okwangoku ndingathi umsindo wolutsha sisifo abasosulelwa kwiindaw’ zabo zokuhlala. Kwaye kubo bubomi obuqhelekileyo obu.

Xa uhlala endaweni encinci, uphetha ucinga izinto ezincinci. Uyakufane usindiswe ngamaphupha amakhulu.

Makupheliswe iilokishi namatyotyombe – kwakhelwe abantu bakuthi iindawo ezivulekileyo. Andithi nabo abelungu balungiselelana njalo? Ndithetha nje – akho zilokishi zabelungu – kutheni? Balungiselelwa nguRhulumente wabo. Kutheni na thina singakwazi ukulungiselela abantu bakuthi? Khe baphume ebugxwayibeni nakwezazibayana zokufuya inkohlakalo, bafakwa kuzo ngenkani.

Phakathi kweminyaka ka1991 ukuyotsho koka1995 ndandithanda gqith’ ukuyoncedisa kwivenkile yakwaNosita – pha eThafalofefe, kude kufuphi nedolophu yakuCentane.

Ngezontsuku ke ndandifumana ithuba lokubona iindidi-ngeendidi zokuphila kwabantu bakuthi basezilalini – ndibona nokuba intlalo yakwaXhosa iseyileya yamandulo kwezinye iilali xa sithe sayokwenza iiDeliveries njalo-njalo.

Ekuchiteni ixesha eThafalofefe ndakha ubuhlobo, ndafunda luninzi ngobuni bam kunye neengxaki ezijongene nabantu bakuthi.

Njenganamphi na umfanana yayikhona intwazana endandiyijongile pha – yayifunda kwezizikolo zasezidolophini; ibuya ngeeholide zes’kolo zeyeSilimela nezeyoMnga qha. Ngezonyanga ndandiqiniseka ukuba ‘ndiphangela’ (andinokuthi yayiyimpangelo nyani indima yam pha – yayilulonwabo kum) yonk’imihla. Ndimbone ke usisana yonk’imihla xa ezokuthenga isonka ek’seni. Sasincumelana qha. Kwaye ndiqinisekile wayebona ukuba ndimncwasile.

Akunani. Zezobuntwana ke ezo, ngoko.

Ngaxesha leeholide lithile, inoba yayingu1994, ndaqaphela ukuba usisana lo ndimjongileyo wayengazi evenkileni. Enqabile. Ekuhambeni kwexesha ndakhe ndathi ukubuzisa kubafana abathile ababethanda ukudlala ibhola phamb’ kwevenkile. Impendulo zange ndiyithande konke konke. Mfanana uthile, eteka ibhola, wasuke waphendula wathi “Hay’ mfo wethu lamtana ubethwe ifoli ngamany’ amakhwenkwe ayiSix, bamonzakalisa – upha kowabo ngoku, akaphumi!”

“Ubethwe ifoli”!? Nto etheth’ba kwagem’selwana ngaye ngokwesondo. Zange ndisikholelwe ncam esisishiqi ‘de ndasiva sibaliswa ngomnye wosisi abancendisa pha evenkileni.

Yhini umntwana wabantu. Ingaba wenza ntoni ukuze ahlelwe yinto enje?

Zange ndiphinde ndimbone usisana lo elalini. Zange kodwa ndiyeke ukuzibuza ukuba aweqhutywa yintoni lamakhwenkwe amdlwengulayo. Ekuqengqelekeni kweenyanga ndaqala ukuzibuza imibuzo ngobomi basezilalini: Ewe izithethe zisekhona kweminye imizi, kukho amakhaya asame kak’hle, kodwa kukho nentswela-ngqesho eqatseleyo kulutsha. Ukuba umntu akahambi ayokukhangela umsebenzi ezidolophini uyakuba yintswelaboya yaselalini, etya utywala, echitha iintsuku zayo icela imali yenkam’nkam kubazali bayo. Kwaye ukwabelana ngesondo kuphetha kuyindlela yokuchitha isithukuthezi kubantu abazibona bekulemeko. Ukuba abanxilanga, bayamithisana okanye bayabulalana.

Ukudlwengulwa kwalantombi ndandiyijongile kwacaca ukuba yinto eqhelekileyo kwezinye iilalini – amantombazana, nditsho nabafazi abadala, baqutyulwa ezindleleni bafakwe ematyholweni ziindlavini zabafana. Ngamabali emihla ngemihla aphetha ebuntsomarha ekuhambeni kwexesha ke la, ngoba kaloku uninzi lwabazali aluzibalisi ezizinto, kwaye namakhaya abo azigcina ziyimfihlo eziziganeko zihlasimisa umzimba, ngoba kaloku bayibona ilihlazo yonke lento – kwaye yeyiphi indoda enokuLobola intombi eyayidlwengulwe elalini?

Lombuzo ke undizisa kwiindaba ezixhaphakileyo, zangoku, zokudlwengulwa kwamantombazana. Kulevek’ iphelileyo kuvele iindaba zentombana edlwengulwe ngamakhwenkwe asixhenxe eSoweto, kwelaRhawuti. Umzali walentwazana ungxamele ukubika ukuba intombi yakhe ngumntu ogula ngokwengqondo. Nto endicing’ba lilinge lokukhaba elinyala livelele umzi wakhe. Asikavisisi kak’hle ukuba inene ugula ngokwengqondo losisana, kodwa ndiqinisekile – nangona ndingengogqirha – ukuba lamakhwenkwe adlwengule lentwazana ngawona agula ngengqondo.

Yintoni ebangela ukuba omnye azithathele ngenkani komnye umntu? Ingaba mhlawumbi singatyhola bani? Asinokutyhola umzali wesidlwengu, mhlawumbi?

Umntu ozalwe ngumfazi ujika njani ahlukumeze abafazi ngokwesondo? Yenzeka njani yonke lento yokudlwengulwa kwabafazi – kwaye akukhathaliseki nokuba uneminyaka emibini okanye uneyi-50, kuyafana kwisidlwengu.

Yintoni ke eqhuba ezizidlwengu? Nanko owona mbuzo mel’ba siyawubuza. Kukho amadoda athi akujonga nje umfazi acinge ngokwabelana ngesondo qha. Nditsho nomculo walamfo ungu Mbongeni Ngema, nabanye bombhaqanga, wofika becula ngamathanga, ngamabele nokubawela lo na lo umfazi - kwaye ndiqinisekile maninzi amadoda acinga ngoluhlobo lwabo – lokubona abafazi bekukutya kwamadoda. Ayibobudoda ke obo. Kufuneka sikwazi ukuzibuza nokuphanda ukuba "Yintoni ubudoda bomntu omnyama emven' kuka1994?" okanye "Zithini iingcinga zamadoda amnyama ngabafazi?" njalo-njalo. Asinokuthi zizithethe zakwaNtu ezimilisa lamanyala enziwa ngamanye amadoda. Naziphi na izizwe zinazo izishiqi zazo. Lonto ayitheth’ba zilungile, itheth’ba ziyenzeka. Ingaba ke thina senza ntoni ngezizishiqi zehlela abafazi bethu kuloMzantsi?

Sibaleka ezitratweni sithukisela, sisithi mawabanjwe lamakhwenkwe/madoda adlwengulayo, mawabulawe, njalo-njalo? Ingaba ke ezizikhalo ziya kundokqo weengxaki zethu, okanye yingxolo nje ekhangela izihlwele nosizi? Kwenzeka ntoni kanye-kanye phandl’apha? Ingaba mhlawumbi ziziphumo ezimbi zempucuko nenkululeko na ezi?

Ingaba lento kuth’wa bubudoda isengxakini? Khumbulani kaloku ukuba ngokuza kwempucuko yaseNtshona kwaza namalungelo abafazi kunye neengcinga zobulingani - indima yendoda njenge ntloko yekhaya, njengomkhuseli, njengoyena mzali ujongelwa phezulu ekhayeni yehla. Kwabakho ubulingani emakhayeni. Ingaba ke kukho madoda athile atyekayo lolutshintsho? Ingaba mhlawumbi ekungakwazini ukuzibonakalisa ubudoda bakhe, umntu uphetha edlwengula? Ezibonakalisa ubungwenya bakhe ngandlela-zimbi zinje?

Ukuba siyakhumbula kak’hle ngeentsuku zocalucalulo zazikhona iintetho ngamaqela afana neeANCWL (icandelo leANC labafazi) zokulwela amalungelo abafazi – kodwa kwanyanzeleka ukuba baqale balwele inkululeko kwingcinezelo yamaBhulu. Njeng’ba inkululeko siyifumene (nangona abanye benokuyiphikisa lentetho), ingaba imibutho efana neeANCWL kutheni ingakhokheli iinzame zenkululeko yabafazi kwimbandezelo yamadoda ekuhlaleni?

Ingaba mhlawumbi yintoni indima yomfazi kwezintsuku siphila kuzo? Ingaba loondima (intsha) icace gca nakubafazi basezilalini?

Lento yokutsibela kwizigqibo zokuba indoda nomfazi ngabalingani, qha ke, iyingosi kwaye ndiyibona ingacingisiswa kak’hle. Lento yokuhlohla iintloko zabafazi ngeengcinga ezibenza bazibone belingana nabayeni babo ingathi asiyenzi ngobuchule, tu. Akhonto ibheke ecaleni ngokucinga njalo; ntokunayo nje akukho buchule ekucingen’ba bonke abafazi, zwelonke bazakusuke bakhululeke, bazibone bengabalingani namadoda. Indoda iseyindoda kwezinye izizwe. Kwaye kusekho abafazi abathobela amadoda awo phandl’apha, kusekho abafazi abazikhethela ukutshatwa ngokwesiThembu (yindoda enye) – zisekhona iindawo eMpuma Koloni (nakumanye amaphondo) apho intlalo iseyileya yamandulo. Umfazi ngumgcini-khaya, yona indoda yiyo ehamba iyokuphangela yondle ikhaya. Ingaba ke xa sinokuguqula ezindima zabafazi nendoda kwikhaya kungenzeka ntoni? Ingaba indoda izakuziva njani xa kukhala isiginci somfazi endlini? Ingaba umfazi uzakuziva njani xa indoda yakhe ingaphangeli? Ingondli ikhaya? Ukuba amadoda awasaphangeli, namakhwenkwe akhula phamb’ kootata ‘abagezelwa’ ngabafazi abaphangelayo asicing’ba mhlawumbi lonto yakha inzondo? Yakha ukuncitheka? Yakha iingqondo zokuzibonakalisa ngandlela zimbi ekuhlaleni?

Anditsho ukuba kunje. Kwaye ndingatsho ukuba lemibuzo yam ilungile. Ntokunayo nje ndiyabuzisa. Zizinto ekufanel’ba sizicinge ezi.

Ingathi siyanyazelisa kuloMzants’ Afrika – ezizinto zobulingani bomfazi nendoda yakhe zizinto ezifuna ukucingisiswa ngoba uninzi alukhulanga njalo. Ezizinto zintsha. Kwaye masingangeni sesikhaba konke sisithi “amadoda amnyama kufuneka atshintshe iindlela zokucinga ngoku!”

Eyona mpazamo kukulindela ukuba wonk’umntu uzakuzazi izinto ezintsa zelizwe. Ngeloxesha abo bathe bangcamla kwimpucuko, nolwazi olutsha, abenzi ngokwaneleyo ukufundisa izizwe zethu ngoondlela-ntsha. Eyona nto mel’ba siyayenza kukufundisa abantu bakuthi ngezinto zangoku. Kwaye sikhangele iindlela ezinokuthi zisebenzisane neendlela zakwaNtu. Singangxameli ukuthi, “lamaSiko neziThethe enu mawayekwe ngoku, senze kanje!”

Hayi.

Ayihambi njalo xa izakulunga. Ngabantu aba, ayizozinja - sisebenzisana nabantu abaneendlela-ngeendlela zabo zokubona ilizwe nokucinga ngalo; masingalindel’ba amehlo onke ayakuphakelana, neengcinga zonke zakucingelana. Ayihambi njalo.

Kwaye lento yokugxeka onke amadoda ngenxa yezono zamadoda ambalwa kufuneka iphele. Ndithetha nje ingathi kukho iqela labafazi acaphukela amadoda – bazibiza ngokuba baziiFeminists (Abafazikazi?) – ndima yabo ikukulwela amalungelo, nenkululeko yabafazi. Andinangxaki ke mna neliqela. Libalulekile, kodwa ndingakhe ndibanqande kancinci kulento yabo yokunyanzelisa iimeko, nokulindel’ba wonk’umntu uzakusuke abekulento bakuyo - kuhlonitshwe abafazi ngandlela zinje nanje zabo (ezingaqhelekanga kuninzi abathetha nalo). Ukunyanzelisa ngamanye amaxesha kuyafana nokwakha iinkani.

Amahla-ndenyuka obomi esibuphila phants’ kwenkululeko kufuneka siwajongisise, khe sisekelise izibhalo nezifundiso ezizakwakha abantu bakuthi kuqala. Lento yokuhlalela ukubagxeka nokubabiza iindlavini xa bonile ayakhi mzi. Abazi bhetele maxawambi. Ezizinto zifuna ukucingisiswa. Xa amakhwenkwe asixhenxe edlwengula intombazana yintoni kanye-kanye eqhubeka ezingqondweni zawo? Nantso ke eyona nto mel’ba siyayiphanda – sikhangele imvelaphi yezingqondo. Kwaye sikhangele nempawu, emakhayeni nasekuhlaleni, ezinokuthi zibenefuthe kulendlela yokuziphatha imbi kangaka.

Kulempelaveki siphuma kuyo ndiye ndafumana ithuba lokuzimasa ikomfa emalunga nekamva lobuntatheli. LeKomfa ibiququzelwe ngabakwaMenell kwaye izithethi zayo ibingabathe bangcamla kwii Clive Menell Media Fellowships.

Ndigaleleke ngexesha lakwaNtu (lento bathi yiAfrican Time), sele iqalile inkqubo, kuthetha umhleli weMail & Guardian, uNic Dawes. Lomhleli ebebongoza ngalomba wenkululeko yeMedia. Nanjengoku sisazi uRhulumente wakweli uqhuba phambile iProtection of Information Bill kunye nebhunga eliyakuthi lihlalele ukugweba iintatheli ezibhatyazayo (iMedia Appeals Tribunal, ngesiNgesi).  Yeyona nto yenz’ ukuba iintatheli nabahleli bagqusha-gqushalaze mihla nezolo ke le 'de sibone sekukho neekomfa ezinje.

Mna ndithi: uRhulumente makazise inkundla yokugweba iMedia ebhatyazayo!

Kudala sibona iMedia ikhwela izehlela kuloRhulumente woninzi kwaye ibhuda amabali amaninzi ayelelene nezepolitiki. Bambi bade bathi iMedia yaseMzants’Afrika iyafana nje nomnye umbutho wezepolitiki, ngoba yona ikhangeleka ngathi umcimbi wayo kukulwa nokuhlaza uRhulumente qha.

KwakuleMedia yethu kukho nomkhuba ombi gqith’ wokungashicileli iingxelo ezimalunga nabantu bakuthi kunye neengxaki zabo zemihla-ngemihla. Sihleli nje sakubona iMedia esityisa amabali ngeengxaki ezehlela okanye ezitya abasezidolophini kunye nabaninzi lumhlophe. Lento ayothusi ngoba kaloku uninzi lweMedia kwizwe lethu isezandleni zabamhlophe – ngokwempatho - kwaye abona bantu bafikelelayo kumaphepha azinga liphezulu ikwa ngabemi beli abaphucukileyo (ezidolophini). Nto ayikhabela kude le umfo wakwaMenell, uJo, (omnye wezithethi) ngokuthi amajelo osasazo afana nee CTV alungiselelwe iilokishi kwaye kukho neenkqubo zokufundisa ulutsha ezilokishini ngoshicilelo lweMedia yakwaNtu. Mna ndifuna ukwazi ukuba umntu umfundisa njani ngoshicilelo lweMedia yakwaNtu ngesiNgesi? Ngoba iMedia ayifundiswa ngeelwimi zakwaNtu ngababantu nto eze ifike ithi ukuba ifundiswa ngesiNgesi iyakulandela imiqathanga nezithethe zamaNgesi.

Yingxaki ke le - ingxaki es’bona sineentatheli ezimnyama ezingakwaziyo ukubhala ngemiba yakwaNtu kak’hle kuleMedia – ngenxa yefuthe lwesiNgesi namaNgesi xa bebhala. Enye ingxaki yeMedia yethu yilento yokuba ayithethi NOmntu omnyama, ithetha NGOmntu omnyama.

Ifuthe laseNtshona ligqats’ubhobhoyi kumagumbi oshicilelo lweendaba, nakoonomathotholo. Naxa ndiphula-phule uMhlobo WeneneFM ndiphetha ndinikina intloko luzinga oluphantsi lwabo – ukusukela kwisiXhosa abasithethayo ukuyotsho kumongo wemiba abayixoxayo neendaba abaz’phakayo - kuba lula ukubona ukuba owona msebenzi wabo kukutolika iindaba zesiNgesi ezibandakanya iidolophu ezinkulu kuphela. Undixelele ke ukuba ijelo losasazo olusasazela uninzi lwabantu abaseMpuma Koloni (ninzi lwabo luthetha isiXhosa) kutheni lingazukusasaza iindaba eziyelelene neMpuma Koloni is’kakhulu? Ewe, siyazi ukuba basasazela izwe lonke kodwa abona bantu mel’ba baqiniseka ngabo ngaba bathetha ulwimi lwabo losasazo. Nditsho neendaba ezimalunga nezigigaba zaseMonti, Qonce, Mthatha, njalo-njalo zinqabile kwiindaba zakuMhlobo Wenene. Osogqiba kubekho nalengxaki yabasasazi bakwaNtu. Yhini ukusimosha kangaka isiXhosa – andaz’ nokuba yintoni leya ithethwa pha kuMhlobo. Andaz’ nokuba yiXhonglish. Okanye yintoni? Nditsho nomculo oduma kwesasitishi ibangumculo wolutsha is'kakhulu, phakathi evekini. Undixelele ke ukuba ziimpawu zeMedia ezaziyo ukuba yenza ntoni - isasazela bani? Ophi? Omngakanani? - na le?

Eyona nto mel’ba iyenzeka pha kuMhlobo kukusebenzisana nabasekuhlaleni eMpuma Koloni, kutyalwe iintatheli ezizakuthi sithumele iindaba kunye neemfuno zabaphula-phuli kuMhlobo Wenene. Kwaye baqale nokukhangela iitalente zomculo kwiphondo lwaseMpuma Koloni. Babenazo neenkqubo zokufundisa usasazo lwesiXhosa kubafundi abanomdla. Mandiyeke.

Ingaba ndiyaphi nalomba?

Mandibuyele kulekomfa yekamva leentatheli; bezininzi ke izithethi kwaye andizokuzibalula zonke – nto nje ndizakucaphula kwabathethele umdla wam. Bekukho sithethi sigama linguMichael Schmidt we ProJourn endithe ndadibana naye sakhe sath’ ukuthethathethisana ngalomba weentatheli ezimnyama kumagumbi eendaba. uSchmidt utsho ngokungazibambiyo ukuba iMedia iqesha abantu abamnyama abaphuma kwizikolo ezazisayukuba zezobuModel C – nto ezifike ithi ababantu bamnyama baqeshwa kwiMedia ngabantu abangakwaziyo ukucinga kwizinga lomnye umntu omnyama ophuma kwintlupheko. Wongeze wathi uninzi lwabantu abamnyama abaqeshwa yiMedia ngabantu abafuna ukubaleka isimo sokuba ngumnt'omnyama kwabona. Yiyo ke lonto izikhalo zabantu abamnyama zingaphula-phulwa ngoba kaloku iMedia icing’ba iqeshe abantu abamnyama abazaziyo ezizikhalo – ngeloxesha abazazi.

Esinye isithethi ibinguNikiwe Bikitsha (eTV) okhuthaze iintatheli zekamva ukuba ziqhelane nokufunda konke malunga ngazo zonke izinto ezenzekayo. Enye into ebonakele ngath’ iyamtya uBikitsha ibingulomkhuba wokuqesha abantu abamnyama kwiMedia ngemiqathango ka "One black at a time" – walandela ngokuthi mel'ba zininzi gqith' iintatheli ezimnyama zodumo ngoku. Ingaba kutheni?

Ndisitsho nje baninzi abafundi abamnyama abafundela ubuntatheli kwiidyunivesithi nakwezinye izikolo zobugcisa. Kodwa mna ikhona nje into endikhathazayo ngezizifundo zobuntatheli – yilento yokuba azifundisi nto ibambhekayo. Ukuba bekuhamba ngokunokwam bendinokuthi iintatheli kufuneka ibengabafundi abasuka kumasebe ngamasebe eedyunivesithi. Umzekelo umntu ofundele ubugqirha usenokwazi ukuba yintatheli ngemiba yezempilo, ofundele ezepolitiki usenokwazi ukuba yintatheli yasePalamente neyezepolitiki, ofundele ubugqwetha usenokwazi ukuba yintatheli ebhala ngezemithetho iindaba, njalo-njalo. Hayi lento yokufundisa umfundi ngemvelaphi yeMedia nemithetho yayo osogqiba silindele ukuba loomfundi uzakukwazi ukubhala (okwengcali) ngezepolitiki/zempilo/njalo-njalo. iintatheli ayingobantu abanolwazi lwanto zonke. Kuyanyanzeleka itshintshe iindlela esikhangela ngayo iintatheli kwaye kufuneka konyuswe nemali eziyirholayo – ngoba kaloku awunokwazi ukuqesha intatheli enesidanga sobugqirha osogqiba uyibhatale iisheleni.

Ndithe ndakujonga kulekomfa ndabona ukuba abahleli abathile kunye neentatheli ziyijongela phantsi indima yalengcebiso ndiza nayo – le yokuqesha iingcali zemiba ngemiba endaweni yokuqesha abantu abanolwazi oluncinci. Yeyona ngxaki ke le. Kwaye azincedi iinkani. Olona tshaba lweMedia yiMedia, kunye nezinkani zabo zokuzimisela ngokuqesha amaqaba. Ababantu benza umsebenzi obaluleke gqith’ zwelonke, njani ukuba ibe ngabantu abangafundisiswanga abafakwa kwizikhundla ezithi zibenefuthe kwiindlela ulunto olucinga ngayo, bonana ngayo, sebenzisana ngayo, njalo-njalo? Akufane noRhulumente efuna ukubagibisela ngeenkundla zokubagweba xa bebhuda. Abazimiselanga ababantu bakwiMedia yethu.

Sesibona iintatheli neMedia yonke isukelwa nguRhulumente, igrogriswa ngokuvalwa imilomo kungexa yokuba iMedia yona kuqala ingathi ayizazi ukuba yenza ntoni, ayizazi nokuba ibhalela bani, ishicilela bani, benza njee kwanto enokuthi ithengise kwaye yothuse abafundi/baphula-phuli. Njeng’ba esinye isithethi, uPhathiswa uMagopeni (eTV), ebuzisile ukuba iintatheli ziqhutywa yintoni kanye-kanye? Ziinkanuko zokukhathaza abantu ngeendaba ezimbi zodwa? Ingaba iintatheli ziyakwazi ukuphandisisa imiba ebalulekileyo? Ingaba xa ziqokelela iindaba babathemba njani abahlebezi-caleni (whistleblowers)? Njalo-njalo... Mininzi imibuzo ay’beke etafileni owakwaMagopeni.

Ingxaki ibuyela kulento inye yokuba akukho nguquko-zingcinga, akukho nguquko-buhlanga yabaphathi, kwaye kukhangeleka ngath’ bonke abakwiMedia bacinga ngokufanayo. Undixelele ke ukuba ukushumayeza kwibandla labantu abavumelana nawe kwenza mahluko mni? Into ekufanele yenzeke yeyokuba kuphoswe amehlo kwiMedia yakwaNtu, kuqeshwe legenge isuka ezilalini, nasemaphandleni ezidolophu khe bazise iingcinga neendlela ezintsha zokubona loMzants’ Afrika. Okwangoku kugcwele abantu ababona ngasolinye kwiMedia. Utshintsho olukhulu luyafuneka kuleMedia yaseMzants' Afrika kwaye amaqela afana nee Forum for Black Journalists ayafuneka – khe kuhlomlwe ngezingxaki zokungabikho kakuhle kweMedia ethetha ngemiba yoninzi. Zingekenzeki ke ezizinto sakuphilela ukunyamezela abaphathi bemibutho yeMedia abafana nooYusuf Abramjee (National Press Club) bengxola ngokunaphakade ngokucinezelwa nguRhulumente. Ngeloxesha bona kuqala abafuni ukujonga esipilini khe bakhangele undonakele kubo kuqala. Utshintsho kufuneka luqale kumagumbi eendaba, sasazo noshicilelo lwamaphepha-ngamaphepha.

Akhonto ilusizi njengokubukela abantu bekhangela into ephamb' kwabo. Ukuba inkululeko ibiyinyoka ngekudala yabaluma abantu bakuthi. Basayikhangela nangoku, kodwa ihleli ntsho phamb’ kwamehlo abo.

Bambi bathi inkululeko iyakuza nomhlaba.
Bambi bathi inkululeko iyakuza nemisebenzi.
Bambi bathi inkululeko iyakuza mhla kwagxothwa abantu bomlambo eMzantsi.

Ndicela ukuchuba aba-“Bambi” kanje:

“Bambi bathi inkululeko iyakuza mhla kwagxothwa abantu bomlambo eMzantsi”
Behleli bembalwa nje ababantu. Undixelela ukuba ukugxotha ababantu bambalwa kwakulungisa iingxaki zoninzi? Njani? Ingaba sicing’ba ukugxotha impuku kukunika ikati inkululeko? Yinkululeko leyo? Hayi.

“Bambi bathi inkululeko iyakuza nemisebenzi”
Uzakufumana umsebenzi, wamkele imali ukuphela kwenyanga, uthenge le na le uphuhlise ubomi bakho, iphele loomali. Okanye ulandele uninzi oluphangelayo udade ematyaleni. Yinkululeko leyo? Hayi.

“Bambi bathi inkululeko iyakuza nomhlaba”
Undixelela ukuba ukunika umntu indlu okanye umhlaba kukumnika inkululeko? Undixelela ukuba isidima somntu ngumzi? Kukunika umntu umhlaba? Kunzima ukuba kuphelele apho ngoba kaloku izinto zomhlaba nobomi obubhetele ayonto inasiphelo – apho uliqale khona ugqatso lokuzenza bhetele ndiyakuxelela asoze uyeke ukubaleka. Akukho zintshatsheli kugqatsho lokuzenza bhetele, into esuke yenzeke kukwanda kweenkanuko zomntu. Yakhela umntu indlu, kungekudala lomntu uzakubona indlu ebhetele okanye mhlawumbi abone ithuba lokwenza imali ngayo ngokuhlalisa abanye abantu kuyo, ababhatalise; maxawambi yena abuyele kwityotyombe lakhe. Ingaba ke imizi nobutyebi yinkululeko? Hayi

Ukuba ke ndithi hayi kubo bonke aba-“Bambi”, ingaba ke yintoni enokunika umntu inkululeko?

Bubuntu bakhe.

Ubuntu bomntu kuxa umntu eziva engumntu kuqala. ‘De umntu omnyama akwazi ukuzibona engumntu - umlingani - kuqala, ndinoloyiko lokuba sidlalisa ngexesha nemali ngokuqala ngezinto ezifana nomhlaba nobutyebi.

Sibona nje ooxam bakuthi abaphethe ilizwe lethu bephaxulana, bedada kudaka lobuqhophololo, kungenxa yokuba bona kuqala baswela ubuni babo. Sibona bengakwazi nokuhoya abantu bakubo - babanike lemizi ibhetele nobubutyebi wonk’umntu aphupha ngabo, kungenxa yokuba baswela ubuntu babo.

Ingaba ke umntu uba ngumntu njani?

Kulempelaveki idlulileyo ndikhe ndava utat’ uVusi Mahlasela ebalisa ibali ngoMam’ Miriam Makeba – esithi wayengumntu onobuntu. Ukwenza ibali elide lifutshane uMahlasela utsho iqhalo lesiSotho elithi:

“Motho ke polelo.”

Nantso ke impendulo yalemibuzo ndiyibuza apha. NgesiXhosa, utat’ uMahlasela, ulande iqhalo elitheth’ba “Umntu ngumntu ngelwimi lakhe”

Masiqaleni apho ke nto zakuthi – kwiilwimi zethu. Siphuhlise zona. Senzeni ezoshishino ngazo. Kulawulwe esisizwe ngeelwimi zethu. Sinazo zininzi ke lonto iilwimi zakwaNtu. Kwaye mna ndingathi masalamaneni nesiZulu ngoba kaloko lelona lwimi likhulu eMzants’ Afrika. Kwaye umntu owazi isiXhosa okanye isiSwati nezinye iilwimi zakwaMnguni uyakwazi ukungcamla kwisiZulu lula. Kubekho ke iilwimi zabeSotho nabaVenda – nawo alula ukuba umntu wakuthi uzimisele. Kwaye iindawo ezifana neRhawuti zibonakalisa ukuba nabo abathethi besiSotho nezakwaVenda basibamba lula isiZulu.

Apho ingxaki iqala khona kukulento yobuhlanga. Lento yokucalucalulana kwa sodwa singabantu abamnyama. Siyathanda ukulwa sodwa, sixambulisane ngezinto ezincinci nezityhafisayo. Imibuzo efana noo “kutheni sikhetha isiZulu endaweni yesiTsonga? endaweni yesiXhosa, njalo-njalo?” ilindelekile. Sithi kaloku abo – abantu abagcina iliso nakomphi na umntu ozenza bhetele okanye owenziwa bhetele. Lonto ke kukuzihenda ngezinto ezingenamsebenzi nto zakuthi.

Eyona nto mel’ba sisebenzela kuyo kukuqala sivumelane ngokuba isiNgesi nesiBhulu azinokwazi ukuba zezona lwimi zoshishino nempatho eMzants’ Afrika. Tu. Kufuneka itshintshe lento. Ukuba isiNgesi nesiBhulu zakuhlala zizezona lwimi zibalulekileyo eMzantsi sakusoloko singcotshela iindlela nezithethe zabo kuqala. Sijongele phantsi ezakuthi.

Lento ililwimi ayonto yokuthetha qha – sisixhobo esingumangaliso. Buza nje amaBhulu. Nicing’ba awenyanzelisa isiBhulu sabo ezikolweni ngazizathu zithini ngeminyaka yee70s? Bayazi kude kudala ukuba indlela yokulawula omnye umntu nokumenza azive emncinci kungeelwimi. Yoxutha ulwimi lomntu ube umoxuthele ubuni bakhe – uyakuyeka ukuba ngumntu lomntu.

Ndithi ke phamb’ kokuba sileqe ubutyebi, imizi, nemisebenzi, nokugxotha abantu bomlambo makhe siqale ngokutshintsha ulwimi laseMzants’ Afrika. Ingantle into yokubona umongameli wethu onguMzulu ethetha isiZulu sakhe qho, naphi na. Jonga nje amanye amazwe aphesheya kolwandle, awagungqi kumba weelwimi zabo. Jonga nje nalapha koKenya, kuleAfrika, apho baneelwimi ezininzi kodwa bagqiba ekuben’ba kusetyenziswe isiSwahili sisizwe – hay’ isiNgesi. Qha umntu omnyama waseMzants’s Afrika waqhathwa kanobom! Kwathiwa olwakhe ulwimi alubalulekanga kwaye ilizwe jikelele liqhutywa ngesiNgesi. Ubuxoki. Phosa nje amehlo kooChina ujonge ukuba bona benza ngaziphi na iilwimi? Ngezabo. Kwaye bayimpumelelo zwelonke kwezoshishino nezempatho. Nto ewaphatha kak’bi gqith’ amaNgesi ngoba akho ndlela zokuphazamisa, nokuhenda umntu oshishina ngelwimi lakhe. AmaNgesi angafane azame ukugibiselela amatye, athethe kak’be ngeeChina, kwiMedia yabo – kodwa lonto ayithethi ukuba amaChina awakhululekanga. Bayazilawula pha ngoba bona banobuntu babo.

Mandibuyele kuthi: Xa siqhuba ngezakuthi abantu kunye nabantwana bethu ezilalini bakugcwala lithemba, ngoba behleli bezazi ezakubo. Neendawo zemisebenzi kuyakunyanzeleka ziqashe abantu abathetha iilwimi zethu ukuba abathengi kunye noshishino luqhutywa ngesiXhosa/Zulu/Sotho/njalo-njalo. Imfundiso ngezempatho-mali, nezibalo, nezinye izifundiso esithanda ukuzishiya kumaNgesi zakutsho zitolikwe ngezakuthi ukuze nabantu bakuthi bakwazi ukugqwesa kuzo, bangene kuzo ngolwazi lwakwaNtu.

Kulapho ke umntu aqala khona ukuba ngumntu kwakhona. Kwaye nababantu bomlambo sasoloko sibabona beyingxaki kwakunyanzeleka bazithobe bakhe bafunde ngeendlela zakwaNtu, nabo. Ngoba kaloku ukufunda ulwimi lomnye kukwazi omnye umntu nyan’nyan – “motho ke polelo” - bakutsho basiqondisise nathi ukuba sinobethu ubukrelekrele, ubugcisa neendlela zokwenza. Okwangoku ayenzeki yonke lonto.  Yonke into iqhutywa bubuNgesi nobuBhulu. Ndixelele ke ukuba umntu omnyama angakhuleka njani kwizwe elingathethi naye?

Kudala ndigrogrisa ndisithi ndizakukhe ndizityande igila ngalomba we Traditional Courts Bill.

Sizathu?

Ukubuyekeza iinkokheli nabantu bakuthi izidima zabo. Nto ethe sayibona igxekwa kanobom kumaphepha-ndaba nakwiingxoxo zoosaziwayo esidlangalaleni. Ithi into: Hayi, sanuzisa imithetho yakwaNtu. Ngoba kaloku oko kukubuyela kwiindlela zocalucalulo, indlela ezakuthi zibone abantu bakuthi becinezelwa ziiNkosi ezingooZwilabo nooZwilakhe. Bambi bade bazekelise ngoNkos’ Zwelivelile Mandela – umzukulwana ka tat' uRholihlahla Mandela. Bambi bamazi ngo"Mandla" – odume ngokutshintsha-tshintsha abafazi nokuphatha kak’bi abahlali baseMvezo, gabula izibhalo zeeSunday Times neeDaily Dispatch. Zityholo nezibhalo eziphikwayo ngabemi baseMvezo apha. Andizobhala lubanzi ngaleNkosana. Ngumba wenye imini lowo.

Owam undingaye ngulo wokubona abantu bakuthi beziphethe, bezilawula apha eMzants’ Afrika. Sithetha nje, abantu bakuthi neeNkosi zabo abanandima emiphakathini yabo – ziintswelaboya ezijongelwa phantsi nazintsana.

Ndiyithatha phi lonto?

KweyoKwindla, kulonyaka uphelileyo (ka2011), imbongikazi nosomashininikazi, uSimphiwe Dana, watyelela izikolo zaseMpuma Koloni nakwezinye iilali jikelele ezama ukukhangela unobangela weengxaki zabantu bakuthi ezilalini, kunye nemfundo emazinga aphantsi. Apho ke, uDana wabuya neziphumo ezibonakalisa ukuba abantu bakuthi abonwabanga tu yilemithetho yaseNtshona yaloRhulumente wethu wenkululeko. Abakuthi baziva bengazange babandakanywe ngokwaneleyo ngokuyana kwakugqitywa ngalemithetho nomgaqo-siseko wethu omtsha. Basuke bazibona sebenikwa imithetho abangayaziyo nokuyazi, yaseNtsona, kwapheliswa eyakwaNtu.

Umzekelo: iiNkosi zabangongantweni, iintlekisa, ezilalini – kwaba kwavulazibhuqe kwaNtu mhla kusthwa abantu banamalungelo alinganayo. Akho mntu ungaphez’ komnye. Kwade kwabakho nemithetho enika abantwana amalungelo abanokuthi balwe abazali babo ngayo! Ungaze undixelele ukuba ngomphi umzali omnyama onokuvumela kupheliswe ukuqeqeshwa komntwana ngoswazi esikolweni nasekhayeni? Soze umbone. Uninzi loontanga bam bakhuliswa ngenduku nengqeqesho eqotho. Nditsho naba basebuRhulumenteni bakhuliswa ngeendlela ezinje, kwaye bangavuma bathi zazisebenza. Ungaze undixelele ukuba kwas’ke kwathini sesibona abantu bakuthi begityiselwa ngemithetho ephandwe ngamaNgesi kuphela? Sebesithi umntwana akabethwa, kwaye umntwana unamalungelo anokuthi awasebenzise ekujongeleni umzali phantsi? ivela phi yonke lento? 

Nyala lenyoka!

Wakhe wayibona phi imeko yomntwana ozilawulayo nophendulayo kubantu abadala? Kulapho ke zaphuncuka khona izimilo. Sithetha nje abantu bakuthi baxakene neengqeqe ezizilawulayo. Umzali akakwazi nokuthini. Abazali ezilokishini nasezilalini baxakwe ngabantwana babo abangababulali, amasela, amanxila, njalo-njalo – kwaye abakwazi nokuthini ngalento. Kus’ke kuthwe izakusonjululwa ziinkundla zomthetha zaseNtshona.

Akhonto yenzela abantu bakuthi iintloko ezibuhlungu njengezinkundla zaseNtshona. Ngoba kaloku zona zithatha kade, kwaye maxeshaninzi izikrelemnqa ziye zikhululwe ukuba mhlawumbi bezinegqwetha elikwaziyo ukugqwetha inyani nyani. Nto ezifike ithi abahlali bazakujongana nezikrelemnqa abazaziyo ekuhlaleni, mihla-nezolo. Mandithi ke ngesiNgesi: “Justice depends on how good your lawyer is!” qha ke. Ubomi bubi kwezingingqi. Kude kufikelele ekubeni ukuba abahlali bathathele umthetho ezandleni zabo bazibulale / tshise “ezizinja” zibaphilisa kabuhlungu ekuhlaleni. Ingaba ke singabatyhola sithi bonile? Ewe, ukuthatha umphefumlo womnye umntu ayonto ilungileyo. Tu. Kodwa masikhe siyijongisise lento ngeliso labantu abaphelelwe ngamathemba kumthetho waseNtshona. Kubantu abafuna izisombhululo ngoku. Umzekelo okufuphi yilanto yenzeka eKhayelitsha, eNtshona Koloni – kwithuba lweeveki ezimbini kubulawe izikrelemnqa ezisibhozo ngabahlali.

Badikiwe.

Bonele.

Umthetho waseNtshona awusebenzeli bona, usebenzela abantu abanemali nabelungu kuphela.

Injalo.

Xa ke siziqwalasela zonke ezizinto ndigqibozibalula apha, ingaba mhlawumbi asinokuthi ixesha le Traditional Courts Bill lifikile? Ixesha lokuba iiNkosi namasekela azo akwazi ukuba nomgalelo ekuhlaleni? Sikhe sinike abantu bakuthi inkululeko yokwenyani? Bazilawule.

Mna ndithi, lifikile eloxesha. Lilo eli. Mayize le Traditional Courts Bill, ngoba kaloku iinkundla nemithetho yaseNtshona ayisisebenzeli thina.

Abathi iTraditional Courts Bill ingcolile, izakumosha abantu bakuthi, abazazi ukuba bathetha ngantoni. Kwaye ndiyarhanela ukuba ngabantu abaphuncukana nobuni babo kudala – ziinkedama zakwaNtu ezo: Ndibalula abantu abafana nooNomboniso Gasa (umphandi-zifundo othile), ooGqr SindisoMnisi Weeks (wakule dyunivesithi yaseKapa) nooNomonde Mbelekane (weRural People’s Movement). Yintoni khona iRural People’s Movement!? Andiqondi nokuba uninizi labantu abahlala ezilalini bayawazi lombuthu uqhutywa egameni labo.  

UGasa, Mnisi-Weeks noMbelekane yimizekelo yezifundiswa ezahlanjwa iingqondo ngabalingani babo abamhlophe. Abakwazi nokuzicingela. Phosa nje amehlo kwesisibhalo sika Gasa – sikhala ngo”Millions Will Lose Their Citizenship” ngongathi umntu omnyama wakhe wanabo ubu-"Citizenship" eMzantsi? uGasa ulwela imithetho yamaNgesi endaweni yokulwela ukuba lemithetho yakwaNtu, mitsha, yondlalwe kuMzants’ Afrika wonke; ubonakalisa ukungabinathemba kwiindlela zakwaNtu. Uphantsi kweengqondo zoo “Akhonto ibhethele inokuze iphume kwizinqumo zabantu abamnyama!” Mandithi ke yingozi lendlela yokucinga, nalomkhuba wezifundiswa ezimnyama eziphetha zicinga ngeendlala zamaNgesi qha. Elona qhinga ngemfundo yaseNtshona kukungcamla kuyo ube ukwazi nokubambhelela kwimvelaphi yakho.

Njeng’ba ooGasa beyibona ngathi yohlula-hlula isizwe lemithetho, mna ndicela ukubuza ukuba mhlawumbi umzontsundu wayephila njani ngemithetho yakhe phamb’ kobuba abantu bomlambo bafike apha eMzants’Afrika? Sasingasoloko siphila phants’ kwemithetho yaseNtshona thina. Zizinto ezafika ngee1800s ezi. Phamb’koko sasiphila njani? Kwaye yintoni lento yokusoloko kubonwa iindlela zakwaNtu njengobundlavini obunyesha amalungelo abafazi? Yinto evelaphi le? Ngoba kaloku thina kwaNtu lento kuthwa ngumfazi siyinika eyona ntlonipho. Kwa imithetho, amasiko, nezithethe zakwaNtu zilungiselela ukukhusela abafazi. Yeka nje wena ukuba kukho abantu abambalwa abamosha abafazi. Zonke izizwe zinabo abantu abaphuma ecaleni. Lonto ayithethi ukuba iindlela zakwaNtu zonakele. Abantu abathi amalungelo abafazi akucinezelwa yile Tradtional Courts Bill bayaziveza ukuba abanalo nofifi lweendlela zakwaNtu, zamandulu.

Ingaba ooGasa bakholelwa nyani kulento yokubana umntu ontsundu wayeyindlavini phamb’ kokuba kufike abantu bomlambo? Lihlazo elo. Kuyanyanzeleka zizijongisise ezizinto kwaye sikwazi nokubona ukuba mhlawumbi iTraditonal Courts Bill izakuncedisana njani neengxaki zasekuhlaleni, zangoku.

Kulula gqith' ukugibisela amagama xa uhleli kwi-office ene-air conditioner neekompyutha – utyekeze oo “hayi, lemithetho izakubulala abantu bakuthi!” Ngeloxesha ukude leee kunababantu bakowenu, othetha ngabo. Awazi kakuhle ukuba zintoni iingxaki zabantu bakuthi. Awazi kakuhle ukubana abantu bakuthi bafuna ntoni bona. Khona, bona abayiboni ingundlela-lula wokusombhulula iingxaki zabo na le TraditionalCourts Bill? Ngobani eziRural People’s Movement khona? Zizithunywa zabelungu? Ayingobathetheleli abaphants’ kweempembeleko zabantu baseNtshona abafuna ukuqinisekisa ukuba imithetho yaseMzantsi isahamba ngeendlela zaseNtshona, kuphela?

Ndinoloyiko lokuba uninzi labantu abamnyama abaphucukileyo nabafundileyo abasakwazi ukuvelana nokucinga kwizinga labantu bakuthi abasajamelene nentsokolo – iingqondo zigcwele ubulungu bodwa – nto ezifike ithi asisakwazi nokubona xa umlungu ezama ngandlela zonke ukuqinisekisa ukuba umntu ontsundu akasoze aziphathe, azicingele. Ngokuzisa iTraditional Courts Bill abantu bakuthi bayakutsho bakwazi ukuba noorhulumente babo basekuhlaleni - abafikelelekayo - abanokuthi bangqalane nabo, kwaye bafunde nokumelana noburhulumente beeNkosi. Kwaye leBill inazo izilungiselelo ezithi ukuba umntu akonelanga yindlela ahoywe ngayo yinkundla yakwaNtu angayisa kwinkundla ephuzulu kaMantyi, khe iyokuvisisiwa nalapho. Ukuba ke iiNkosi zizanezisombhululo ezisebenzayo lonto iyakuthetha ukubana abantu bakuthi banento abanokuzingca ngayo.

Yinkululeko ke leyo!

Kukukhululeka kwiindlela zaseNtshona ke oku!

Ingxaki ikhona.

Andaz’ nokuba ikhona na enye indlela ephucukileyo yokuyibeka lento ngaphandle kwale:

Eliqela labantu bakuthi abazalwa ngoo1950, 1960 ukuyotsho ngo1975 bayingxaki kuphuhliso lwaseMzants’ Afrika.

Kuthen’ ndisitsho?

Eliqela ndilibalulayo leli lazalwa ezinzulwini zocalucalulo eMzantsi. Bazalwa ngelona xesha lalingalunganga. Nto ezifike ithi bona ngabona abanomthwalo wenzondo. Kodwa hay’ akubonakali njalo. Into esiyibonayo kulegenge yeyokuzama ngandlelazonke ukuba ngabalingani babelungu – bagcwele iingqondo zoo “Ndizakuwabonisa kanti lamaBhulu ukuba ngubani obhetele! Ndim!” Kwezongqondo zobubhetele ke ndiyabona ukuba kwabakho sinqumo sithile esabona ukuba isiNgesi sibhethele kunayo yonke enye into. Ukuze umntu aphume kwintlupheko kwakufuneka azihlohle ngesiNgesi, kwaye ahloniphe ubuNgesi nobuBhulu.

Akhonto ibheke ecaleni ke ngalendlela yokucinga. Eyona nto iyingxaki kuxa umntu emhambe wayokurhabula esisiNgesi nesiBhulu osogqiba abuye sele ebona ilwimi lakhe lungenantsingiselo ebomini bakhe. Yingxaki ke leyo.

Umthwalo wokufunda ilwimi elitsha kukuba umntu uphetha sele landela amasiko nezithethe ayelelene nelolwimi athe walifunda. Ubukrelekrele ke kukukwazi ukufunda iilwimi zabanye, xesh’anye ukwazi ukubambhelela kubuni bakho. Asikwazi. Siyohlulakala mpela. Kanti mel’ba siyazi ukuba imfundo ayithethi ukuba zilahle – lahla kwanto obuyiyo phamb’ kokuba ufunde. Apho uzilahle khona kulapho uyakusoloko uzijongela phantsi, ngoba awuthethi ngalwimi lwakho, awenzi ngandlela zakuni – nto kunayo nje uzivumele ukuba kubekho uhlanga olungaphezulu kunawe. Xa kunjalo ke kuvuleka neminyango yokurhaxwa ngamatyala ngoba kaloku wofika esisizukulwane siphilela ukuzikrwitsha ngokuthenga ubomi obubhetele ngamatyala azakubenza abalingani. Belibala ke phof' ukuba bona abantu bomlambo kudala babanayo lemali, yiyo lonto bekwazi ukuthenga ezingayiwayo iimoto, imizi, iimpahla, njalo-njalo. Hay kodwa ingathi ayibonakali tu lento, ntokunayo ingathi nabantwana balegenge bosulelwe sesisifo sokuzikrwitsha ngamatyala egameni lokuphila ubomi babelungu obubonakala bubhetele. Kukuzijongela phantsi konke ke oku.

Ndibuze ke:

Ukuba wena kuqala uzijongela phantsi, ucing'ba abanye bakuhlonipha njani mzontsundu?

Ukuba siyajongisisa kak’hle malunga nobuRhulumente bangoku eMzantsi kuphethe kanye-kanye legenge ndiyibalula apha kwesisibhalo. Legenge iphilela ukukhonza iindlela zabelungu neelwimi zabo. Ungaze undixelele ukuba uMongameli ongumZulu kutheni ezakusoloko ekhumsha xa ethetha nabemi baseMzants’Afrika kodwa ilwimi lwesiZulu lelona laziwayo eMzantsi? Ulungiselela bani? Abantu bomlambo? Kukho into esingafuniyo ukuyiqwalasela ngeelwimi zethu – lento yokubana ziyazalana zonke iilwimi zabantu abantsundu aph’eMzants’ Afrika. Nto nje sifundiswe ukuba masingayiboni legolide ikwilwimi zethu. Umntwana owazi isiXhosa kulula gqithi ukuba afunde isisiSotho nesiVenda. Siyazalana, qha sohlulwa ngesiNgesi nesiBhulu nto zakuthi. Bekumel’ba olona lwimi lokuvisisana sisiZulu, hay’ isiNgesi. Ngokunika abantu bakuthi ilwimi lokulawula sibanika ithemba lokukwazi ukuthatha inxaxheba nokuxhamla amathuba. Okwangoku kukho abantu bakuthi ezilalini nasezilokishini abazibona bengongantweni ngenxa yokuba bengakwazi ukukhumsha ngeempumlo nolwimi oluthambileyo.

Eliqela lakuthi lee50s, 60s phela kwento ezingafuniyo ukuyibona le. Ingathi kwabethelelwa apha ezintlokweni zabo ukuba isiNgesi sesona sibhetele – ezoqoqosho nolawulo zisebenza ngesiNgesi (nesibhulu) qha kubo. Asoze zisebenze ngeelwimi zakuthi. Kutheni becinga njalo? Kwaye lento iphumela nakwisizalo sabo ngoku – bafundisa abantwana babo kwizikolo zamaNgesi kwaye bagxininise ukuba “isiNgesi sesona sibhetele mntana wam!” – iyakuqhubekeka ‘de kubenini ke lento? Iyakuqhubekeka ‘de ziphele nya iilwimi zethu mhlawumbi?

Soze sibe ngabalingani bokwenyani ukuba aside sibone indima yeelwimi zethu emphakathini. Soze.

Ukuze ukwazi ukulawula abantu kufuneka ubabethe ngelwimi – awona mandla akwilwimi elithethwa ngabantu. Guqula lonto nje ukhe ubukele ukuba inguquko ayinokwenzeka na. Umzekelo ukuze amabhulu wona kuqala abenamandla angaka eMzants’Afrika aqala ngokunyanzelisa ilwimi labo – isiBhulu.

Tshintsha indlela abantu abathetha ngayo ukuze uzokwazi ukutshintsha indlela abacinga ngayo.

Yenziwa njalo ke lento. Qha thina siyoyika ukucinga ngeendlela ezintsha. Siyayoyika lento kuthwa yinguquko. Andaz’ nokuba mhlawumbi asizithembanga njengabantu abantsundu, okanye mhlawumbi kokukuzicaphukela ndikuphawula apha. Andazi. Kodwa ndiyaz’ ukuba kufuneka siphume kobubukhoboka bokujongela ezethu iilwimi neendlela phantsi.

Ephihlika, esohluleka loRhulumente wethu us’phetheyo ngoku kungenxa yokuba uzama ukufezekisa izithethe zamabhulu, ezaqalwa ngesibhulu. Ulawulo nomgaqo-siseko wethu awunabuni nabantu bakuthi. Ukuxelela abantu ukuba “Singabalingani!” bubuxoki. Kubekho nalento yeDemocracy ndingayaziyo nokuba kutheni sangxamela kuyo singekakhi ubulingani nemvuselelo yabantu bakuthi kuqala. Ewe, yona iDemocracy ilungile, kodwa ayondlela yokulungisa nto – yona yindlela yokuqinsekisa ukuba izinto zihamba ngendlela efanelekileyo. Njani ke siqale ngento ezakuthi sinamalungelo alinganayo – singalingani nokulingana kuloMzantsi? Ukuxelela abantu ababephantsi kwengcinezelo nabasaphila phantsi kwezomeko yakha nje inzondo.

Abona bakhuseli baleDemocracy neendlela zobuNgesi ikwa leliqela lakuthi (lee50s, 60s ukuyotsho kunyaka ka75) ngabona bakwizikhundla zolawulo ngoku. Kodwa nkqi! Bakhetha ukuphula-phula izikhalo zabelungu kuqala, bakhetha ukukhuthaza abantu ukuba baqhubekeke ngokufunda isiNgesi, bakhuthaza abantu ukuba bazijongele phantsi. Njani? Kulegenge ndithetha ngayo apha, kuthwe phithi ngokuya komaEurope nakwezinye iindawo zaphesheya kwamalwandle, kubuywe neendlela zalomazwe; bothuke ke xa zingasebenzi. Kaloku bona ingcinezelo yabangena kak’hle apha entloko, baphetha benengqondo ezijongela phezulu kwanto engeyoyabo. Ngqondo zoo “Ukuba ayenzwanga / bhalwanga ngomnye umntu ontsundu, inoba ibhetele, ndikhetha yona!” Mxim!

Ndithi ke xa ndithetha nalegenge ndiyicebisa ngokubuyela kwiindlela neelwimi zakwaNtu kus’ke kuphelwe yintsini. Okanye ingathathelwa ngqalelo yonke lonto ndiyitshoyo. Ukuba nje bebesazi ukuba ukuze sonyuse izidima zabantu bakuthi kuyanyanzeleka sibabonise ukuba nabo iilwimi zabo zibalulekile, nabo amasiko abo abalulekile, nabo bangabantu abangabalingani – abazalwanga benesibetho esisiXhosa, bazalwa bengabalingani benesidima bona kuqala. Lento yokunyesha ezakuthi iindlela kufuneka iphele.

Iqala ekwenzeni izinto ngeelwimi zethu: imfundo, i-media nobuRhulumente.
Iqala ngokwenza ezoshishino ngeelwimi zethu.
Iqala ngokubhala imithetho, nemigaqo-siseko ngokweendlela zakuthi. 
Iqala ngokuqala izinto ezifana neeTraditional Courts Bill - iinzame ezifana naleBill ndiziqhwabela izandla – ngoba oku kukuqala ukuzibona ungumntu. Masizameni ngandlela zonke bantu bakuthi ukuba sibuyise ubuni bethu, amasiko nemithetho kaNtu kuqala.

Isibhalo sam esilandelayo sizakuqwalasela lomba weTraditional Courts Bill.

Okokukqala mandibulise ngokuthi: imidiya yaseMzants’ Afrika ayibhekisi kubantu abantsundu – ayenzelwanga thina tu.

Sisibuliso sam ke eso.

Njengokuba sesisazi, imidiya ibhala okanye isebenzela abemi besixeko abakuso – isebenzela lento kuthwa ngumdla woluntu kulondawo ikuyo. Ngubani ke olulunto? Kwaye izinto abanomdla kuzo zigqitywa ngubani? Njani? Ingaba mhlawumbi Umdla Woluntu yinkqikelelo nje encancwa kubhontsi? Okanye mhlawumbi ziziphumo zophando olunzulu?

Andiqondi.

Kukho nto kuthwa bubuvila - apho ke umntu ekhetha ukuhamba ngendlela eyaziwayo endaweni yokuhamba ngengaziwayo okanye entsha. Yilento ke yenzeka kwimidiya yethu. Ukuba siyakhumbula, mandulo, singekayifumani lenkululeko yamaxok’xoki kuthwa sinayo; amaphepha-ndaba, oonomathotholo noomabonakude aweshicilelwa ngeendlela ezazinobuhlanga nocalucalulo. Eyona ndima yemidiya yayiyikukubulala izidima zabantu bakuthi. Xa kwakubhalwa ngabantu abamnyama kwakubangathi kubhalwa ngezithithinya, amaphakathi nezinye nje izicaka ezingena ndima ngaphandle yokuhlekisa, nokuhlekwa xa zithe zabakoomabonakude.

Esakufika u-1994, zange kutshintshe nto. Kwaqhutywa ngenqawe kaNdalashe – imidiya yaqhubekeka ukuba ngumsasazi wentlupheko, wendlala nobuncinci bobuntu babantu bakuthi. Xa kuthethwa ngamasiko nezithethe zakwaNtu kwimidiya wofika kusetyenziswa amagama akhawuleza afanise konke nobundlavhini. Nditsho nokuxhela igusha okanye inkomo wofika kusetyenziswa amagama afana noo-“Ritual Killing” uzibuze ke ukubana xa kuxhela amanye amakholwa asemazweni (njengaMaslams, namaJuda…) kutheni kungasetyenziswa lamagama oo-“Ritual Killing”? Kus’ke kuthethwe ngee-“Slaughter” xa ingabo, thina sigityiselwa kwigumbi lababulali xa sixhela.

Wofika nemiba yasesuthwini (okanye entabeni) kusthwa zii-“Circumcision Death Camps” kwaye kubalulwa iziganeko ezimbi zodwa, ezimbalwa, xa ubekisana nempumelelo yelisiko.

Omnye umzekelo kuxa kubaliswa iindaba ezimalunga neenkosi zakwaNtu, wofika ziyuculwa kumaphepha-ndaba zityholwa ngokunyoluka njalo-njalo. Kodwa soze uwabone lamaphepha egxeka ooQueen Elizabeth - nabo abaphila ngeemali zoRhulumente bamaNgesi. Kutheni ezethu iinkosi zona zingenokwazi ukubhatalwa nguRhulumente? Zihoywe okweNkosi? Buqatywe ntoni na bona ubukumkani bamaNgesi cas’ba bona bubhetele kunobethu?

Zininzi nezinye iziganeko – apho imidiya ikhwela izehlela ibulala kwanto esinokuthi sizingce ngayo singabantu abantsundu.

Mandithi akho kwanto intle inokuze ibhalwe yilemidiya ngeendlela zakwaNtu. Nto indenza ndizibuze ukubana: yekabani imidiya? Yenzelwa bani khona? Ngoba kaloku nokuba sekuqashwa iintatheli nabahleli abamnyama kulamaziko opapasho nosasazo wofika nezabo iingqondo neengcinga zokuba “yintoni iindaba?” ziyelelene nezoogxa babo abamhlophe kumagumbi okusebenza. Baqeshwa ngoba benobulungu aph’entloko. Soze kuqeshwe mntu mnyama onokuze athi “nenzela abelungu qha, kutheni ningagrumbi amabali ngabanstundu?” Soze.

Eneneni, lento iyimidiya yenzelwa abakwaziyo ukufikelela kuyo, kuqala. Uninzi olufikelelayo noluyaziyo kak’hle imidiya eMzantsi ngabemi abamhlophe. Zizinto zabo ezi. Bakwazi kak’hle ukuzisebenzisa. Banalanto kuthiwa yi-“Media Literacy” ngelasemzini. Nto thina bantu bakwaNtu zingekabinayo. Enye into eqhuba imiba yemidiya bobubuxoki kuthiwa “ngumdla woluntu” – iindaba ezifunwa luluntu. Ololuntu njengokuba besenditshilo, ayisithi, bemi baseMzants’Afrika abantsundu. Ingabe uyaziqhatha ukuba ucing’ba imidiya itatazelela umdla womntu ontsundu.

Umzekelo: Kulempelaveki bekukho umthanjiswa ogama linguPastor Chris kwibala laseKapa. Ibala beligcwele qhu ngabantu abayi-60 000, uninzi ingabantu abantsundu. Khange khe kubekho sasazo luphangalaleyo ezindabeni ngalomba. Kuzobakho ingxelo ezimalunga nezigulane ezimbini ezibhubhele kwelabala, qha. Akho ngxelo ngandlela abantu bakuthi abazive ngayo ngokubona lomthanjiswa, nempumelelo ezenzeke pha, ukuba zikhona. Kuvezwe okubi kodwa. 

Kodwa makubekho nje inqubo yabelungu kwelabala okanye umculi ofana noBono weU2 kwelabala ndiyakuxelela sakulala sivuke ngeendaba zikaBona nento ebezenza kwelabala. Soze sive nanye ingxelo ebheke ecaleni... Ingaba ke yena umthanjiswa uChris wenze ntoni na kwelabala? Uyewathini xa ethetha? Bathini ababukeli bakhe? Sifuna ukwazi – sinomdla singabantu abamnyama. O, kanene, ndiyalibala. Imidiya ayisebenzeli mdla wamnt’ untsundu.

Ndiyavakala? Injalo ke. Ubomi nezenzo zomntu omnyama azibalulekanga ngaphandl’kokuba ikhona into ezidibanisa nomlungu. Ukuba akukho mlungu unamdla – qiniseka ke ukuba ayizondaba into eyahlela umzontsundu.

Eyona nto ifunekayo yimidiya yakwaNtu. Imidiya ezakuthi ikwazi ukuba ngumthetheleli wethu, ezakuthetha ngazwi silaziyo. Hay’ elobulungu lobukrwada nokukhwela bezehlela kwiinkokheli zethu mihla nezolo. Andithi ke imidiya yakwaNtu yona iyakuziyeka zonwabe ebuqhophololweni iinkokheli kodwa ndithi imidiya yakwaNtu yona yeyona inokukwazi ukuthetha kakuhle nezinkokheli, ngeendlela zakwaNtu. Kubhungwe ngeelwimi zethu, nabantu bakuthi bazive bekwazi ukuthatha inxaxheba ebuRhulumenteni ngoba kaloku iinkqubo zemidiya zakube ziphakwa ngeelwimi nangezithethe zakwaNtu.

Ungandifundekeli ngooMhlobo Wenene nooSABC 1 – lanto yenzeka kulamajelo osasazo ayikho! uMhlobo Wenene noSABC1 zezinye nje iindlela zokutolika ngobunjalo bazo amasiko nezithethe zamaNgesi – ukusukela kumculo, isiXhosa esisentyenziswayo pha, uluhlu lwemiba abayibona ngathi inganomdla kubantu abantsundu – zonke ezizinto bayazibhuda. Abenzi phando lwaneleyo. Balandela nje imiqathango yemidiya yamaNgesi. Akhonto ithi “Ntu” kwiinkqubo zabo, tu. Umzekelo? iindaba zabo: Akho mahluko mkhulu kwiindaba zalamajelo osasazo nala esiNgesi. Kuyatolikwa qha. Undixelele ke ukuba uMam’Tshawe, eMqanduli, yena na unawo umdla kumtshato kaKim Kardashian, okanye unawo umdla kwiziganeko zee-Chapman’s Peak yaseKapa okanye kwii-Bicycle Lanes ezakhiwa ezidolophini xesha yena Mam’Tshawe engenayo kwandlela iphucukileyo – ehamba kiwgrrabile mihla nezolo? Zintoni ezizimanga siziphakela abantu bakuthi kulemidiya?

Kodwa, mandingatyholi abasasazi nabahleli bodwa.

Umntu wakuthi unabo kodwa naye ubuvila obuthile. Okanye mandithi mhlawumbi unikezele ekubeni akukho nto anokuyenza enokutshintsha iindlela zemidiya. Njengok’ba senditshilo, kuyanyanzeleka kuqalwe isebe lwezemidiya yabantu abantsundu. Kuphandwe nzulu kwiidyunivesithi nakumasebe ezobugcisa namasiko ooPaul Mashatile, pha kuRhulumente. Khe siboneni na ukuba asinokwazi ukuzenzela eyethu imidiya. Kunini siyuculwa, sisenzwa intlekisa nabantu abangoozincinci yilemidiya! Kunini. Sinyamezele ntoni? Makuyekwe ukuthengwa lamaphepha abo, masizenzeleni ezilungiselela umdla woluntu lwethu kuqala. Hay’ ukuhlalela ukuginya ezoluntu lwesiNgesi. Imidiya ibalulekile ngoba yiyo eqhuba imiba, ebeka phambile iimfuno nezikhalo zabantu esidlangalaleni. Ukuba ke izikhalo zabantsundu azishicilelwa ngokwaneleyo kulemidiya sinayo ngoku - kuyanyazeleka ziyitshintshile lonto.

Ndicela ukuqala khe ndiqwebe amagama nje amabini:

1.  “Amacing’omoya” – ngokwenza njalo ndizama ukutolika ngokunjalo bayo lento kuthwa yi-Internet.

2. “Nomyayisandla” – eligama lithi fowni alihlali ncam nam, ikhona nje into ebuNgesi ngalo. Ngoko ke ndizakuthetha ngoonomyayisandla.

Undingaye wam kwesisibhalo ngamacing’omoya nendima awathe ayidlala okanye mandithi athe ayikhuthula eluntwini. Umnqwazi lo wam wona awuqini tu, ikhona into engaginyekiyo ngesisizukulwane sangoku sasoloko sithe ntsho amehlo koonomyayisandla – yiya naphi na, wofika imeko yamehlo injalo. Asisabonani ngasiqu, sibonana emacingweni omoya. Es’kolweni, ezivenkileni, esidlangalaleni, emakhayeni, ngamaxesha esindlo emakhayeni, naphi na – nditsho nokuba umntu selehamba endleleni amehlo awajonganga phambile, ajonge phantsi, ntsho kunomyayisandla.

Yaz’ba imiqhanqalazo yenkululeko kunye nooJune 16 ngeyenzeka na ukuba babekhona oonomyayisandla? Andiqondi. Inoba mhlawumbi abantu ngebathumelana iiBBM okanye baphawula kwiiNcwadi-zobuso ukuba bona bacinga ntoni. Nkqi ngezenzo. Nkqi! Ngethamsanqa eliyelenqe likhuthaza ubuvila lalingekho ngoko. Namhlanje, ngesisathetha ngamaphupho enkululeko kooThwitha neeNcwadi-zobuso ukuba kwakunjalo.

Kukho nto ikhathazayo ngabantu abakhetha ukuzinza kumacing’omoya nakoonomyayisandla babo bangaze benze nto.

Ingaba sisukela phi esisimangalo sam?

Kwez’veki ziphelileyo imfundo yaseMpuma-Koloni ikhe yabhuqwa bubugqwirha obuncothule nditsho nezazela ezi zootitshala kwelaphondo. Abafundi beshiywa emagumbini okufundela begeqeza bodwa. Umbono ob’hlungu onyanzelekise ukuba singabanye-ngabanye sityikitye izibhalo ezisingise kwisebe lwezemfundo. Emveni koko sazama ukumanya oopeto noogxa bethu kulamacing’omoya, ukuba nabo bakhe bathathe inxaxheba – bathumele izikhalo zabo ngesimo semfundo eMpuma-Koloni. Uthi bakhe basabela ke bona? Ha! Ha! Aaabaaambalwa abayebazityanda igila, bathatha inxaxheba, bathumela izibhalo nezikhalo zabo kubaphathi mfundo abathile. Babaleka esandleni abenze njalo. Khawufane ucinge ke – ndinezihlobo eziyi-670 kwiNcwadi-yobuso, nabalandeli abayi-1700 kuThwitha. Ingaba kutheni olukhwelo lusatyelwe ngabalingani abayi-54 qha? Uqhawuke phi unomyayi? Kwaye akukho ngathi oopeto bam kulamcingo ngamavila. Soloko begrogrisa, bekhalaza ngobuRhulumente obuyozo-yozo, njalo-njalo. Kodwa wakumnika ithuba lokuba aguqule izibhalo zakhe kumacing’omoya – asenze izenzo? Nkqi!

Andikhalazi.

Ndingubani na mna ukuba ndicikoze ngezenzo zabanye ngamaxesha enkululeko? Ndingubani na mna ukuba ndikhalaze ngamacing’omoya neendlela abantu abakhetha ukuzisebenzisa ngazo? Ekugqibeleni andingeni ndawo. Kodwa lonto ay’thethi ukuba mandithule.

Kukho buxoki buthile bokuba emacingweni omoya kukho ulwandle lolwazi – apho nabani na ofikelelayo anokukwazi ukudada kolulwazi. Bambi bade barhaxwe ngoba olulwandle lolwazi alenzelwanga bona. Lwazi olugcwalise olulwandle alunanto yokwenza namntu mnyama. Ngoba kaloku thina bantu bamnyama asityekezi lwazi lethu ngokwethu kulamacing’omoya, sikhafula nje amaza olwazi lwenzinye iintlanga, hay’ olwethu.

Ngokunokwam, ndingathi amacing’omoya ayafana nje nelibazisa emlonyeni womntwana. Ngoba ke eneneni abantu bakuthi bagcakamele ntoni kulamacing’omoya nonomyayisandla? Ulonwabo? Ukunxulumana nezihlobo nanini na? Ingaba ayiphazamisa ubomi na lonto? Ingaba sitshiseka olohlobo lokuba masihlale sihleli kumacing’omoya nakoonomyayisandla mzuzu namzuzu, mhla nezolo? Injalo?

Andizimiselanga ukugxeka.

Kodwa undonakele ukhona.

Sesingakwazi nje ukulwela amalungelo ethu, nabafundi baseMpuma Koloni, sele iindaba koomabonakude namaphepha-ndaba seziphaphasha izikhalalo zabelungu kuphela (into ezifana namaphondo oobhejane, ukwenza umhlaba luhlaza, ukulwela iintaba zikaChapman, njalo-njalo) kungokuba thina Bantu bamnyama sombhele iintloko zethu kwiisanti esicing’ba zezolonwabo. Akunobakho lonwabo, kusekho abanye bethu abasokolayo. Ingathi ngesikhe siphakamise amehlo kwabanomyayisandla khe sijongisise ezono zinto zenzekayo kuloMzants’Afrika. Sincedisane noRhulumente kaNtu ukuba afezekise ugqatso lobulingani nobomi obubhethele kubantu bakuthi kuqala. Singathi phithi zezilibazisa zeeNcwadi-zobuso, ooThwitha, ooMXit, ooWhatsApp kunye nooBBM (kwabafikelelayo koonomyayisandla bamaqunebe amnyama).

O! Andisathethi ke ngequnube elimnyama.

Hamba qunube elimnyama
Uhamba wedwa
Isingxobo sakho sisandla
Awuzinzi utatsalazisa umnikazi
Uhleli nje uyapixwa ngumnikazi
Hamba qunube elimnyama
Hamba nomyayisandla
Hamba cingo lomoya.

Open Letter to the Eastern Cape Department of Education

Asinokwazi ukuthula sibukele lenyubakaxaka yezemfundo echaphazela, kak’bi, imfundo yabantwana bethu.

Ikamva lomntwana omnyama niyalibulala botitshala. Sithumela abantwana bethu kwezizikolo zenu ngethemba lokuba niyakubakhathalela nibakokose ngemfundo. Kodwa hayi, ikamva lomntwana omnyama limfiliba ezandleni zenu.

Yenzeka njani na lonto? Abantwana benze ntoni bona sebevinjwa imfundo? Benze ntoni?
Kusenjalo, ziiveki zintlanu izikolo zivuliwe kulonyaka ka- 2012 kodwa abantwana sebezibona besengxakini yokukhutshwa ezikolweni ngenxa yengxabano phakathi kwentloko yesebe lwezemfundo eMpuma Koloni, u- Advocate Modidima Mannya, nombutho wootitshala i-South African Democratic Teachers Union (SADTU).

Ngokubona kwethu ibinosombhululwa ngengxoxo lengxaki, ingade ichaphazele abafundi ngesisigqibo sokuba ootitshala bangafundisi okanye baye ngokucotha emisebenzini.

Abazali, abagcini-bantwana nakunye nabahlali baseMpuma Koloni baphatheke kabuhlungu sesisiganeko kwaye abazi nokuba bangenza ntoni ngalomba ukuze bayisombhulule lengxaki. Kwiidolophu neelali zethu eMpuma Koloni abantwana bakhutshwa phambi kwexesha ezikolweni; ngentsimbi yethoba ukuya kweyeshumi elinambini ngentseni. Kwaye oko kuxhomekeke kwiinqununu nakubafundisi-ntsapho, nabathe bahamba ngokunentsa kwimisebenzi yabo.

Kuyacaca ukuba abantwana basezikolweni ezisezilokishini nasezilalini babuthwele ubunzima, kwaye lemeko ayinamtu unokuyikhusela.

Eyona nto ingumqobo kubahlali balapha eMpuma Koloni yeyokuba abazi nokuba kutheni sekunje. Abafundi babuyele ngoku ezikolweni, kodwa kungekudala ootitshala bazakufumana esinye isizathu sokuqhanqalaza, bashiye abantwana ezikolweni kwakhona.

Indima yabazali abamnyama seyafana neyeenkuku ezasikwa imilomo, ngenxa yokuhlaliswa ebumnyameni ngemiba yootitshala nezemfundo.

Iingxoxo-mpikiswano ezivakala koonomathotholo, oomabonakude nakumaphephandaba phakathi kwentloko yesebe lwezemfundo, uMannya, nakunye nesithethi se- SADTU, uMnkenceleli Ndongeni, azibonakalisi kukhanya kwesisimo semfundo yaseMpuma Koloni. 

Ndlela le zihamba ngayo ezizinto,  singabemi balapha eMzantsi Afrika sihlazekile, kwaye ayibukeki into yokubukela iinkokheli zethu zemfundo zixabana koonomathotholo, koomabonakude nasemaphepheni zibonakalisa ukungavisisani. Lihlazo eli!

Kuyanyanzeleka abazali nabahlali baseMpuma Koloni baphakame bakhe bayokuhlala phantsi nabatitshala babantwana babo; banyanzelise imfundiso yabantwana babo okanye bakhangele amanye amacebo emfundo ayakuthi ancede abantwana babo.

Abazali abamnyama kuyanyanzeleka bathath’inxaxheba ephangalaleyo kwizikolo zabantwana babo – babe nendima abayidlalayo ebuRhulumenteni bezikolo zabantwana babo.
Asinokwazi ukunyamezela lendlela yokuziphatha yootitshala, imibutho yabo kunye nesebe lwezemfundo.

Ukuba abakwazi ukuyisombhulula lengxaki kuyakufuneka sihlabe imibuzo yokuba: lemfundo siyinikwa nguRhulumente ingaba inexabiso na? Okanye abantu balapha abamnyama kufuneka bazenzele imfundo ephucukileyo, ngokwabo?

Siyabacela bonke abantu abayinxalenye nesisimo ukuba bazityande izazela - bakhulule abantwana kulemeko, bakwazi ukubuyela kwizifundo zabo. Makucingwe ngekamva loMzantsi Afrika.

Na xa sibheka phambili sakucela ukuba ootitshala xa benengxaki nesebe lwezemfundo bazame ngandlela zonke ukuba ingachaphazeli ikamva lomntwana omnyama. Ukubulala imfundo yomntwana kukubulala ikamva lethu sisonke bantu bantsundu!

Imibuzo ingabhekiswa kuXolile Madinda ku: imfundo.easterncape[at]gmail.com

You know the McDonald’s breakfast special? With free coffee? Yes. That one. I can vouch that their free coffee is terrible. An abhor-ration to the palate. It’s like drinking sand with hot water. And I don’t even drink coffee. Terrible.

Speaking of terrible things South African schools, particularly state township / rural schools, seem to be doing their damnedest best to achieve Education for Barbarism (aka Bantu Education) all over again.

Remember, remember, remember Native Education?

“'The education of the white child prepares him for a life in a dominant society and the education of the black child for a subordinate society…' ... this meant inferior education for every section of the Non-Europeans but most of all for the Africans... Native Education meant inferior accommodation and equipment in schools and inferior training... educational starvation of a people...” - I.B. Tabata, 1958

Well guess who’s driving this agenda these days –  black teachers, together with their dear SADTU. Congratulations dear teachers your efforts are paying off. I saw you on the news last night leaving schoolchildren in classrooms, toy’toying, go-slowing and smiling for cameras. Once again, congratulations!

However, before you embark on a self-congratulatory excursion too, dear black teacher, let me remind you that the only hope for this country rests in education. Educate the black child to be specific. The first month of schools has been marred by a “go-slow” in places like the Eastern Cape – whilst schools in suburbia teach, schools in townships and rural communities are at a standstill. Children are being denied education all because teachers want their superintendent-general out. SADTU has set a legal process in motion, but no, teachers cannot await its outcomes. "Let's deny children education to ensure our boss goes!" they think? At which point don’t they realise that this all disadvantages the black child? At which point don’t they realise that they are performing an abortion on the future of black children in this country? You mean to tell me teachers can’t see this?

Well. I’ll be damned.

Under the apartheid government blacks were reduced to helotry. Under the democratically elected black government blacks are still being reduced to helotry.

Well. I’ll be damned.

Black schools in this country are no longer centres of learning but centres of docile indoctrination towards nothingness. Put simply Bantu Education never left us in this country. If anything I believe that Bantu Education is transgenerational i.e.: You needn’t have studied under it to be its product.

Well. I’ll be damned.

It doesn’t require much imagination to actually figure out that black teachers in this country – via SADTU – are killing this country. Why on earth must your gripes affect the learner? Why? Only a sick person, taught to self-loathe, would ever pawn their child. What ever happened to the African adage of “my child is your child”?

Khanizithandeni maan!

Yini le yokuba sibukele lamanyala niwathifela kwikamva labantwana bethu?

Ningootitshala!

Mel’ba niyafundisa, hay’ ukuhlalela ukubulala isizwe esimnyama.
Theth’ba iimpembeleko zeBantu Education zokungazixabisi ungumntu soze ziphele na?
Theth’ba njengamntu omnye umntu womnye umntu ayingomntu kuni?
Theth’ba ikamva ngumva kuni?

Khanizithandeni maan!

Ningootitshala! Hay’ ababulali (-kamva)

Let me conclude with a short story:

Once upon a time there was a Native Affairs minister called Dr Verwoerd in this country.

The end.

To sort out our current education crisis in this country it is a must that we refer and reverse some of Verwoerd’s policies, analyse the legacy of Bantu Education in our current education system and leadership and start working on how to purge these.

In case you're looking for part 1 of Education for Barbarism (by I.B. Tabata) - it's available here.

Well.

Firstly, this entire country still features sprinklings of racism that often peak in rural communities or the northern provinces – where white superiority pans out unquestioned. Nonetheless such instances of overt racism (such as the Wavecrest / Wild Coast resorts in the Eastern Cape which aren’t shy to say “No blacks allowed!”) are much easier to digest as well as address. Such that we cannot say such places are the most racist. The most racist places would have to be those that don’t know they are racist. Like Cape Town. Cape Town takes the cake where racism is concerned because its racists amble about unconsciously offending here and there without so much as batting an eyelid. Such is unconsciousness.

Who are these unconscious racists?

They are faceless and could be white, could be coloured and black even. They are mostly experienced, not seen, as they are deeply institutionalised in the fabric of Cape Town. Their trademark feature is how blacks experience them. There are no “No blacks allowed!” signs in Cape Town and that is what makes its racism far worse than that of the rural areas I mentioned earlier.

To understand this racism we have to understand that blacks are a minority in Cape Town, majority of which lives in townships and primarily moved to Cape Town for menial labour way back then. To this day, the great majority of blacks migrating to Cape Town still do so for menial labour. Their role in the functioning of the Cape has always been menial, such that inferiority complexes were easily adopted. So inferior are Cape blacks that even Cape coloureds see themselves as superior to them. Afterall Cape coloureds share Afrikaans with many a white person and former oppressors of this country. With language alone we are able to already see the barrier. There begins the exclusionary nature of Cape Town. People who have something in common, like language, often never see how their commonality locks others out: They tend to employ, advantage, prefer or relate better with those who have something in common with them, almost by default. This explains the seemingly preferential intake of coloured employees over blacks of equal qualification. It seems qualified or black professionals are a risk employee in the Cape – they’re seen to be race-obsessed, nuisance-ical and uncomfortable to have around if they’re assertive and can raise race matters. It’s better to employ the coloured employee with whom it is easier to bond (via shared social imaginings borne out of this cultural common ground foregrounded by the language of Afrikaans and English).

Where does this leave the Cape black?

Well, it beats the Cape black into submission that indeed “I am of a lower being!” Having accepted this means that Cape whites become accustomed to obedient/subservient blacks who rarely raise concerns nor assert their being as equals. I draw this conclusion based on an elderly Cape white friend who travelled to Swaziland and came back a bit shocked saying, “the black people there are different! The way they speak to us whites, they don’t look down – they look you in the eye. They don’t pull child-like smiles or laughs when talking to you, they just talk to you as a person.” To her mind or from what I gathered from our conversation she was acknowledging that indeed something’s wrong with the Cape black she’s grown accustomed to. I am surprised many a white person has yet to admit that Cape blacks allow themselves into positions of inferiority that enable whites to walk all over them without so much as feeling guilty about it.

The Cape black inferiority complex has become the norm in Cape Town. Such that it is unquestionable. Any black not born nor raised in Cape Town will immediately feel this inferior treatment by whites, coloureds and Cape blacks even. The ones who exert the most racism on behalf of whites are in actual fact coloureds and Cape blacks. Never have I seen so much self-loathing in my life. I’ve been here for 12 years and it still baffles me how coloureds have come to treat blacks with such contempt. Perhaps it’s the insidious nature of whiteness that prevails over Cape blacks and coloureds. It is unacceptable. When a people has been beaten into submission by their master they tend to turn and take out their frustration on one another, rarely on the master. Hence master doesn't see this frustration. It explains why white people, like Helen Zille, will immediately jump to say there’s no racism – show us the racism, where and when it took place. Because in all honesty her experience of blacks is premised by the precedence set by Cape blacks – that her mannerism as a white person is acceptable. All is well. “Mavis-the-maid understands me and I understand Mavis” white internalisation.

I will further go on to state that I personally do not expect any white person to see contemporary racism. I mean how on earth do we expect a people that claimed it couldn’t see racism when it was active pre-94 to suddenly see racism when it has been declared inactive post-94? If you couldn’t see it when it was in front of you, you most likely won’t see it when it has passed you. We’re being way too optimistic in our expectation of white South Africans to see neo-racism. Way too optimistic.

Sadly, I am reducing my argument to black versus white. This is borne out of the online discussions where this entire “Cape Town is racist” was produced months ago. The white stance online is to deny there’s racism in Cape Town – they even ask for evidence. The black stance asserts there is racism in Cape Town – they just aren’t sure how to pinpoint it or resolve it. What makes these online discussions even harder is the fact that white South Africans tend to speak from positions of privilege on the matter (i.e.: they honestly aren’t affected nor were affected) and as such it’s common to find that privileged people tend to hide behind other people’s stories or other places of reference. Hence you will find them saying “That happened in Germany…” or “My domestic worker had a similar…” it’s never really personal engagement – if it is it’s probably gender or something else related. Never race. We rarely hear the white side to this claimed racism. We rarely hear admissions and a “What can we do as white people?” all we hear is “There’s no such, Cape Town isn’t racist!” or at times you will hear, “Can we stick to the facts, stats and tangible aspects? And put race aside!?” or "Let's talk about class and culture, not race!" all in the name of sorting out their discomfort with the subject of race.

For as long as we run away from race, it will continue to catch up with us. We cannot continue to devalue difference in this country. We cannot continuously enforce diversity – put people together and expect osmosis of sorts. Intergroup dialogue is needed, blending won’t just happen naturally. Why are we not engaging one another on these matters seriously?

What can be done about Cape Town’s racism?

One has to ask themself these questions:

1. Would Cape Town be less racist if it had more black professionals or blacks from other
    provinces settling in it?
2. Would Cape Town be less racist if the predominant language were a black language?
3. Would Cape Town be less racist if the ruling Democractic Alliance (DA) and other
    political parties stopped capitalising on black versus coloured rifts come voting season?
4. Would Cape Town be less racist if it had fewer tourists? (the tourists’ question is rarely
    ever considered in this debate – I imagine tourists enter South Africa oblivious to
    the sensitivities of race, they spend and rub in white conspicuous consumption, which
    for the lay black man simply means white people are still rich in this country and are
    unrepentantly spending their riches).
5. Is it possible that Cape Town is racist because white people are free and comfortable to
    be in it and shamelessly flaunt their known-as-inherited-or-stolen good life in front of
    blacks?

It’s possible. It is further possible that all that we interpret as racist behaviour is nothing but fear and self-preservation of a white race that has found itself Cape Town. In the interests of this fear it will resort to infectious cliquey behaviour – stick to own kind, ensure spaces are more frequented by own kind without making it overt, pass on opportunities to own kind or (as mentioned earlier) coloureds they are more comfortable with – all in the interests of self preservation. Even the geography of Cape Town clings steadfast to apartheid ideals – whiteness lives comfortably alone (around convenience), blackness lives far away (around the airport). Hence it’s common to hear white people say “I love Cape Town!” or “I’d love to move to Cape Town” – trust me, it’s not the mountain calling, it’s probably the need to be around more of your kind in an ideal setting, that privileges them further, like Cape Town. Such is human – we’re more free, comfortable, with ease and similarity than with difficulty and difference.