ucwaningo lwamagalelo ka-mm masondo ekubhalweni

UCWANINGO LWAMAGALELO KA-M.M. MASON00 EKUBHALWENI

KWENOVELI YOPHENYO ESIZULWINI

NGU-

SIBUSISO LOUIS NTULI

LWETHULELWE UKUFEZA KONKE OKUDlNGEKA EKUPHOTHULENI

IZIQU ZE-MASTER OF ARTS

EMNYANGWENI WESIZULU NAMAGUGU

ENYUNIVESrTHI YAKWAZULU

KWADLANGEZWA

UMELULEKI USOLWAZI L.F. MATHENJWA

USUKU UZlBANDLELA 2006

IT

ISIFUNGO

Mina SmUSISO LOUIS NTULI, ngifunga ngiyagomela ukuthi lolu cwaningo

luwumsebenzi wami ongencike ndawo nakumuntu. Ngizibophezela nasekumeleni ngayo

yonke indlela konke engikulobe kulo msebenzi, ngoba kuwumqondo wami ozimele.

Imithombo engiyisebenzisile kanye naleyo engicaphune kuyo ngiyiveze yonke njengoba

injalo.

Ntuli S.L.0./;..:.-1.2.. _: _.?!_~l?__b

Usuku

III

ISETHULO

Lo msebenzi ngifisa ukuwethula enmdenini wami, kuNkosikazi uKaMagagula-uThuli

kanye nabantwana uNomvelo, uPhangela kanye nomshana uSinothile. Ngibonga kubo

ukungipha isisekelo sekhaya esifudumele, obekuthi noma sengizizwa ngivithizwe

ubunzima bokuqongobezela nokugqolozela 10 msebenzi, bangisingathe njalo.

Besitshweka, sichwaze maqede kuthobeke izidubulo zengqondo. Kuvuseleleke

nethenjana ebelihamba Iihambe lifiphale ngenxa yemiqansa obekunqwanyanwa nayo.

Yilo lelo thenjana engethula ngalo 10 msebenzi. Ithemba lokuthi 10 msebenzi uyozala

neminye engcono ngomuso eyobe isivela nakubo maqede sitshweke, sichwaze futhi.

Ngifisa nokuthi kuthi noma abantabami sebelandela eminye imikhakha yolwazi

neyokuziphilisa, 10 msebenzi ubakhumbuze ukuthi nakhu okwakuthandwa nguyise

ekuncele koyisemkhulu.

IV

AMAZWI OKUBONGA

Ngifisa ukwedIuIisa ukubonga okukhulu kuSolwazi 1. F. Mathenjwa ngokungicathuIisa

size siyiphethe le mbenge. Vme njalo MgabadeIi!

Ngibonga onke Amabhele akwethu KwaBhekinhlabla yas'Osizini. lzingane zakwethu

zonke kanye nabazali bami ababambe iqhaza elikhulu ekungikhuthazeni ukuthi

ngiwuphothule 10 msebenzi. Bekusuke kungaxoxwanga lutho uma ubaba uMfundisi C.S.

Ntuli engabuzanga ukuthi : "uthini uMgabadeli?" Ngibonga ubaba omncane uSolwazi

D.BZ. Ntuli olokhu waba yisibani nogqozi kuyo yonke imizamo yaMabhele

yokunwampela ulwazi Iwakongqondonkulu. Nornangcwembe!

Kurnzala wami ongaconsi phansi uDokotela Nakanjani Sibiya nomndeni wakhe,

ngibonga intshisekelo yabo yokungitholela imiqingo ngerniqingo yamabhuku angisiza

kakhulu ekusukumiseni 10 msebenzi. Sotobe!

Kuthish'omkhulu uMntungwa nakubafowethu nodadewethu baseMbuyiselo High School,

ngibonga ngiyanconcoza. Inkuthalo yabo bewa bevuka belwa nezifundo zabo, yenze

ukuthi nami ngivuke ngizithintithe. Nime njalo! Ngibonga kubo bonke abantu abafake

isandla ngandlela thize ekuphumeleliseni 10 rnsebenzi.

v

IQOQA LALOLU CWANINGO

Lolu cwaningo lucubungula amagalelo ka M.M. Masondo ekubhaIweni kwenoveJi

yophenyo eSiZulwini. Lolu ewaningo lubanzi, kodwa phakathi kokunye luthinta

izinsizakuhlaziya (theories) zenoveli, imigomo yenoveli yophenyo kanye neqhaza

labaiingiswa ophenyweni. Kukhethwe le mibhalo ka M.M. Masondo ngoba kubonakala

kunguye osebhale amanoveli ophenyo amaningi lapha olimini IweSiZulu.

Lo msebenzi wehIukaniswe waba yizahluko ezinhlanu, kanje:

ISAHLUKO SOKUQALA

Lesi sahluko sethula lokho okuzoeutshungulwa kulolu ewaningo, ubumqoka kanye

nemiklamo yalo. Kugxilwe kabanzi nasemlandweni ngempilo ka M.M. Masondo.

Kugxilwe ekuvezeni umehluko phakathi kwenoveli ejwayelakile kanye nenoveli

yophenyo. Kuthintwe nezineazelo zamagama abukeka esemqoka kulolu ewaningo.

ISAHLUKO SESmILI

Kulesi sahluko kugxilwe kabanzi ekueubunguleni izinsizakuhlaziya zenoveli.

Kunokondiswe lezo okubonakale ukuthi zizoyikhanyisa kangeono inoveli yophenyo.

Lezo zinsizakuhlaziya kube isenzekongqo (realism) kanye nenjulalisu (stylisties).

Kugxilwe nasekueubunguleni ezinye izinhlobo zamanoveli ophenyo. Lokhu kuveze

ukuthi kukhona uhlobo oIungathathwa ngokuthi luyinoveli yophenyo yakudala, kube

khona nohlobo oIuyinoveli yophenyo engaphelele kanye nenoveli yophenyo yesimanje.

Yilolu hlobo lokugema-ke okungena kulo amanoveli kaMasondo.

VI

ISAHLUKO SESITHATHU

Lesi sahluko sona sivula ngokwethula iqoqa lamanoveli kaMasondo okugxIlwe kuwo

kulolu cwaningo. Iqoqa lenzelwe ukukhanyisela labo abayofunda Iolu cwaningo

bengakaze baIithole ithuba lokuwafunda onke la manoveli kaMasondo okugxilwe k\lwo

kulo msebenzi. Kubuye kwagxilwa nasemigonyeni yenoveli yophenyo. Kugxilwe kule

migomo elandelayo:

I. kala lobugengu elibukeka IisobaIa

2. Umsolwa onukeka ebe engenacala.

3. Ukunhlanhlatha kwamaphoyisa.

4. UkukhaIipha nokuqaphela komphenyi.

5. lbohlololo elethusayo.

ISAHLUKO SESINE

Lesi sahluko sona sigxile eqhazeni elibanjwe abalingiswa ophenyweni Iwamanoveli ka

Masondo. Kucutshungulwa labo balingiswa abasemqoka kubhekwe ukukholeka

nokungakholeki kwabo, nanomthelela lokhu okungase kube nawo emanovelini

ngokwehlukana kwawo.

Kucutshungulwe nokhondolo oluqaphelekayo emanovelini ka Masondo, Iapho

okuvela ukuphindaphindwa kwamagama abaIingiswa athile emanovelini ahlukene.

kucutshungulwe noukuthi lokhu kunamthelela muni kule misebenzi ka Masondo.

ISAHLUKO SESIHLANU

Le ngxenye ig.xile ekusongeni ucwaningo. Kubuye kwethulwa neziphakarniso zalolu

cwaningo. Kule ngxenye kuphinde kuvezwe nokuthi uMasondo useyibekile induku

ebandla mayelana nokubhalwa kwenoveli yophenyo esiZulwinL kangangokuthi

imisebenzi yakhe isiyohlala iyisilinganiso salolu hlobo lwemibhalo.

VII

UHLA LOKUQUKETHWE

ISAHLUKO SOKUQALA IKHASI

1.0 ISETHULO SOCWANINGO

I.l ISINGENISO I

1.2 a~oSOZOCWANINGO 3

1.3 UMLANDO NGEMPILO K.A M.M. MASONDO 5

1.4 INGQINAMBA YOCWANINGO II

1.5 INTSHISEKELO YOCWANINGO 12

1.6 UKUCHAZWA KWAMAGAMA 13

1.6.1 INOVELI I3

1.6.2 INOVELI YOPHENYO 16

1.6.3 ISU 19

1.6.4 UKUPHENYA 21

1.6.5 UMPHENYI 21

1.7 aINDLELA ZOKUQHUBA UCWANINGO 22

1.8 UMKLAMO WOCWANINGO 22

1.9 ISIPHETHO 24

ISAHLUKO SESmILI

2.0 IZINSIZAKUHLAZIYA NAMA.NYE Al\fA..l'\i'OVELI

OPHENYO

2.1 ISINGENISO 25

2.2. IZINSIZAKUHLAZIYA (THEORIES) ZENOVELI 25

2.2.1 ISENZEKONGQO (REALISM) 26

2.2.2 INJULASU (STYLlSTICS) 28

2.3 AMANYE AMANOVELI OPHENYO ESIZULWINI 38

VIII

IKHASI

2.3.1 !NOVELI YOPHENYO YAKUDALA 38

2.32 !NOVELI YOPHENYO ENGAPHELELE 41

2.3.3 !NOVELI YOPHENYO YESlMANJE 43

2.3.3.1 ICALA LOBUGEBENGU ELIBUKEKA LISOBALA 43

2.3.3.2 UMSOLWA ONUKEKA EBE ENGANACALA 43

2.3.3.3 UKUNHLANHLATHA KWAMAPHOYISA 44

2.3.3.4 UKUKHALIPHA NOKUQAPHELA OKUTHE XAXA KOMPHENYI 45

2.3.3.5 IBOHLOLOLO ELETHUSAYO 45

2.4 ISIPHETHO 46

ISAHLUKO SESITHATHU

3.0 ·IMIGOMO YENOVEU YOPHENYO

3.1 ISINGENISO 49

3.2. IQOQA LAMANOVELI OPHENYO KAMASONDO 49

3.2.1 IPHISI NEZINYOKA 49

3.2.2 ISIGCAWU SENKANTOLO 51

3.2.3 NGAZE NGAZENZA 52

3.2.4 INGALO YOlvfTHETHO 54

3.2.5 KAl'l77 NAWE? 57

3.3 IMIGOMO YENOVELI YOPHENYO 59

3.3.1 ICALA LOBUGEBENGU ELIBUKEKA LISOBALA 60

3.3.2 UMSOLWA ONtJKEKA EBE ENGENACALA 65

3.3.3 UKUNHLANHLATHA KWAMAPHOY1SA 76

3.3.4 UKUKHALIPHA NOKUQAPHELA KOMPHENYI 81

3.3.5 IBOHLOLOLO ELETHUSAYO 102

3.4 ISIPHETHO 110

ISAHLUKO SESINE

4.0 ABALINGISWA EMA.1\lOVELINI KAMASONDO

4.1 ISINGEN1SO 115

IX

IKHASI

4.2 IQHAZA LABALINGISWA 1I8

4.2.1 IPHISINEZINYOKA 118

4.2.2 ISIGCAWUSENKANTOLO 126

4.2.3 NGAZE NGAZENZA 132

4.2.4 KANTINAWE? 138

4.2.5 INGALO YOMTHETHO 141

4.3 UKUPHINDWA KWABALINGISWA 143

4.3.1 UMAGWEGWE BUTHELEZI 143

4.3.2 UTHEMBA 144

4.3.3 UMAMBA 145

4.3.4 UMHLOBO 145

4.3.5 USFISO 146

4.3.6 UPOPI 146

4.3.7 UZETHU 147

4.3.8 UBUSISlWE 147

4.3.9 UBONGANINOBONGANE 147

4.3.10 UTHOKO NOTHOKOZILE 148

4.4 UKUPHETHWA KWA.\1ANYE AMANOVELI

KAMASONDO 148

4.5 ISIPHETHO 150

ISAHLUKO SESIHLANU

5.0 ISIPHETHO KANYE NEZIPHA.K..~1WSOZOCWANINGO

5.1 ISINGENISO

5.2 ISIPHETHO

5.3 IZIPHAKA.MISO ZOCWANINGO

6.0 IMITHOMBO YOLWAZI

153

153

159

161

1

ISAHLUKO SOKUQALA

1.0 ISETHULO SOCWANlNGO

1.1 ISINGENlSO

Umuntu angasho kugcwaIe umlomo ukuthi inoveli iwumbhalo odla ubhedu

esiZulwini. Elrudabukeni kwemibhalo yesiZulu, inoveli ibukeka lruyiyo eyaba

intandokazi, ngolrubhalwa nangolrufundwa. Ukuthi inoveli yesiZulu idla

ubhedu, lrufakazelwa nayizingqalabutho ezifunde zagogoda olimini IwesiZulu

ezingo- Ntuli no Makhambeni (1998:167) ezibeka kanje ngenoveli:

Kumanje!ye asemaningi impela amanoveli asebhalwe ngesiZulu.Yiwona mkhakha wolrubhaliwe ophambili impela Ngeke-ke sakwaziulruwathinta onke.

Njengoba besho lapha ngenhla oNtuli noMakhambeni, kwakungenhloso yabo

ukuwathinta onke amanoveli asebhaliwe kuleli bhulru labo elithi: Izimpande

(1998). Kuyaqapheleka nokho ulruthi naphezu kwalokho, bathinte izihloko

zamanoveli ezingama- 90 lruleli bhulru nje Iilodwa, kusukela emnyakeni we

1930 kuya kowe-I993. Asemaningi amanoveli aseshiciIelwe emva kowe-I993.

Belruwukusika elijikayo nJe lapha, asiqonde khona ulrugeqa amagula

ngamanoveli aseshiciIelwe esiZulwini. Sethemba ulruthi nokho lokhu

osekubekeke ngenhla, lruyakufakazela ukugqama kwenoveli phakathi

kweminye imibhalo yesiZulu.

Inoveli ngolrujwayelekile iwumbhalo wobuciko bephrozi ovulekile, onika umbhaii

ithuba lokwendlala kahle lowo mqondo asuke ehlose ulruwethula Ubude

nokwendlaleka kwayo kwenza ulruthi umbhali athole ithuba elanele Iokuhuha

imiqondo yabafundi bazizwe sebethathekile sebeyingxenye yalokho okwenzeka

endabeni. Njengolruthi, umfundi wenoveli eyethusayo ebhaleke kahle, irnethusa

ngangolruthi akhale ngisho ukukhala izinyembezi imbala Kuthi uma efunda

2

ehlekisayo umthole ehIeka km.~1a elomhlathi, Imcace ukuthi igcagcele

esokeni. Akhona nawothando, afundwa maqede kube khona ukulangazelela

ukuthanda kanye nokuthandwa ngothando oludiliza izintaba olufuze

olwabalingiswa abathiIe abasuke besendabeni. Kuyezwakala nokuthi kukhona

abafundi abagcina sebephila ngokulingisa impilo yabalingiswa abasuke befunde

ngabo emanovelini. Laba bafundi inoveli ibahuha ngangokuthi abanye basho

ukulahla abanakho ngabangenakho ngoba sebefisa ukuphila impilo esaphupho

abanqwamane nayo enovelini. Yebo, kaningi sidinga ukuzincweba siziqwebule

sizame ukuzikhumbuza ukuthi lokhu okusuke sekusithathile kuyindaba

yokuziqambela nje, futhi kuwumhungulo wokusaphupho lwempilo yenoveli. Igadla

kube njalo-ke inoveli.

AyedIulela amagalelo enoveli yophenyo kumfundi wayo. Ukulandela isehlo

sobugebengu esehlela umlingiswa, imvamisa okusuke kungokhonziwe,

sihlambulukisa inanzi. Ayisaphathwa-ke uma sekulandelwa uchungechunge

lophenyo. Umfundi uthatheka, ame ngamanzonzo unomphela Uzithola ewa

evuka nomphenyi wecala, emelekelela ngeso lengqondo ekulandeleni izici

zomkhondo ezisuke zihamba zivela endabeni. Lokhu kuthathwa uphenyo Iwecala

kwenyuka njalo, kwenze kubenzima nokuyibeka phansi incwadi. Kuhamba kuye

kuyofika lapho okusombululeka khona icala, ngokuboshwa ikakhulu

nangokugwetshwa kwesigebengu noma kwezigebengu. Kuvama ukuba

nesisombululo sokudaIulwa kwezigilamkhuba Esikhundleni sobubi kuqhakambe

ubuhIe, ubunmyama bugudluzwe ukukhanya kuthi ubugebengu bunqotshwe

ukwethembeka. Ivama ukuma kanjalo-ke inoveli yophenyo.

Ekucwaningeni ngenoveli, ikakhulu ngokufundwa kwayo, kutholakala ukuthi

abafundi benoveli yesiZulu, bayifundela ukuthola indaba ethile kuyona

Ngokwejwayelekile abafundi benoveli bangehlukaniswa imikhakha emibili.

Umkhakha wokuqala yilowo osuke ufundela ubumnandi nje, unganakile kangako

ukuthola isifundo esitheni. Lo mkhakha weneliswa ubumnandi bezigameko

ezethulwa endabeni nje kwaphela. Umkhakha wesibili yilowo ofunda

ngokuphokophelela ukuthola isifundo esithile enovelini. Lo mkhakha yilo

3

okbolelwa elmthen! inoveli !suke ibbaletwe ukwedtulisa umlayezo othile.

Lolu hlobo luzizwa lugubekI1e uma inoveli ingaluphanga lutho olungumIayezo

owumphako wendlela yempilo. Lukholelwa ekutholeni intshumayelo lapha enovelini.

Kuthi noma inoveli inamancoko kanye namanye amawongowongo empI1o, kodwa

lufune ubekhona umhlomulo wesifundo esithile. Inoveli yophenyo ngicabanga

ukuthi ingena ngaphansi kwalo mkhakha-ke.

Inhloso ngqangi yenoveIi yophenyo ukuxoxa ngobugebengu. Igxila ekwenzekeni

kobugebengu kanye nokuphenywa kwamacala obugebengu. Ibonakala ngokuba

nomphenyi ozimeIe nokunguyena ovama ukuba ngumlingiswa omkhulu kule

ndaba. Lo mphenyi ozimele uvama ukuba nokukhalipha okungaphezulu

kokwamaphoy!sa. Kuba umphenyi oIandela umkhondo wezigebengu

ngobuchwepheshe obukhulu okwenza ukuthi agcine aphumelele ekuzibambeni,

ngisho noma amaphoyisa esephaphalaze aqeda. Icala uqobo Iwalo Iibekeka kube

sengathi lizosombululeka kalula Ngokuqhubeka kwendaba kubuye kuvele ukuthi

umlingiswa obekusoleka ukuthi uyena onecala, umsulwa Kuqale phansi olunye

ushikishi sekulandeleka kabusha umkhondo, kuqhubeke njalo kuze kuyofika lapho

indaba isongwa khona ngokubanjwa koqondene ngqo necala. Indaba nayo isongwa

ngezindlela ezablukene.

1.2 IZINHLOSO ZOCWANlNGO

Ngalolu cwaningo kuhloswe ukucubungula, amanoveli ophenyo ka M.M. ~1asondo.

Lokhu kugxile ekuthini le ngwazi ithushuke ngenkathi kunendlala kamadlantule

kulolu hlobo lwenoveli, maqede yagadla yaphindelela. Kunamuhla nje usebalwa

kanye nezingqwele ekubhalweni kwenoveli yophenyo, uma engengqwele

eziqwaqwada zonke amakhanda.

Ukuthi uDingiswayo uyingqwele kuIo mkhakha sikusho ngokuthi esikhathini

esingaphansi kweminyaka emihlanu, wakhiqiza la rnanoveli ophenyo alandelayo:

(a) Jphisi Nezinyo1ra(b) lSigcawu Senlwntolo(c) Ngaze Ngazenza(d) lngalo Yomtp.etho(e) Kanti Nawe(I) lngwe Nengonyama

(l990,a){I99O,b)(I 994,a)(l994,b)(I994,c)(1994)

4

UMasondo wabuye washicilela iqoqo lezindaba ezimfushane zophenyo

encwadini esihloko esithi: Kunjalo-lre Emhlabeni (1994).

lJbungcosane bamanoveli ophenyo asebhaliwe esiZulwini uma kuqhathaniswa

nezinye izinhlobo zamanoveli bungase kubangwe nawukuthi akukabibikho

mgudu osuklanyiwe, olandelekayo ngaloIu hlobo Iwenoveli. Okukhona,

kusewukhonjwana nje olubuye lubadukele nalabo abasuke befisa ukuIulandeIa,

babhale. Njengokuthi njengoba kwenzeka lolu cwaningo nje, sehlulekile ukuthola

incwadi yesiZulu echaza kabanzi ngenoveli yophenyo. Sifisa ukuthi 10 msebenzi

ke ube INumnikelo oyisibani esingase sikhanyise le nyathuko eselufiphi, ukuze

kuthi eminyakeni ezayo lubonakale ludlondlobala lolu hlobo Iwenoveli.

Besesishilo-ke ukuthi uMasondo uqhamuke nala manoveli akhe komisile impela kulo

rnkhakha esiZulwini. Komise ngangokuthi kwathi uma kufundiswa incwadi yokuqala

lphisi Nezinyolw {I990), kwabanzima ukuyifundisa eningini Iothisha, ngenxa

yokuthi phakathi kwezincwadi ezazihlaziya imibhalo, yayingekho eyayichaza

ngenoveli yophenyo. Iningi Ialinqwamana okokuqala nalolu hlobo lwenoveli,

leswele indleIa yokuyihlaziya Sekuze kwaba ngcuba ngconywana kamuva nje,

nokho ayikeneli imibhalo yokwelekeIela ekuhlaziyeni lolu hlobo Iwenoveli.

Yingakho kunethemba lokuthi 10 msebenzi uzobamba iqhaza elibhekile nakule

ngxenye yokufundiswa kwenoveIi yophenyo ezikoleni.

Okunye okusemqoka ngalo msebenzi ka,\fasondo yikho ukuthi ubhala

ngobugebengu, lobu bugebengu obuyisihlava eNingizimu Afrika Sibona ukuthi

kuwumnikelo onegalelo elibhekile ukucubungula iqhaza elibanjwe yile ngwazi.

lapho ikutakutana nale nkiyankiya yenkatha yenkangala Siphelile ISlzwe

ubugebengu, kuhle sicwaninge-ke ukuthi uqhamuka naliphi ikhambi

okaDingiswayo.

5

Kufiseka nolruthi njengoba 10 msebenzi wenziwa ngolimi IwesiZulu nje ube

ulruphonsa itshe esivivaneni emizameni yokudlondlobalisa imisebenzi yocwaningo

eyenziwe ngesiZulu. Lokhu sikusho ngoba esikhathini esedIule esingeside kangako

bekungacatshangwa ulrufundiswa nokufundwa kwesiZulu ngesiZulu,

ingasaphathwa-ke eyokwenza ucwaningo IwaleIi zinga ngaso.

1.3 UMLANDO NGEMPILO KA M.M. MASONDO

UMeshack Mfaniseni Masondo wazalelwa eKingsley, ngaseDundee ngomhla

ziyi-IO IruNtulikazi kowe-1961. Ungowesithathu emndenini onabantwana

abayishumi nanye, kuhlanganisa amaphabla amane. Imfundo yamabanga

aphansi wayifunda eKingsley Combined School, waqhubekela Ekucabangeni

Secondary School, eNquthu. lmfundo yasesekhondari yona wayenza

eZwelethu High School eMIazi lapho aphothula khona umatikuletsheni.

Ekuphothuleni kwakhe umatikuletsheni, wafumanisa umfundaze

owawumkhomba Emanzimtoti College of Education. UDingiswayo wakhetha

ukuya Ongoye, ebuka ukuthi wayezogcina echithe isikhathi eside

eManzimtoti, kodwa agcine ehlomule idiploma kuphela.

Nebala-ke amabombo wawabhekisa khona Ongoye, kanti uzothi engakabi

nakuphi waphazanyiswa yizinxushunxushu ezazandile emanyuvesi kuleya

minyaka. Nesimo sasekhaya kwabo sasesiguqukiIe sekushone uyise, kwahlaluka

ukuthi sekufanele aphume uphumo loyokuzama ukuzondla yena kanye nezingane

zakwabo. Ukusukela lapho wabambabamba ezimbonini, washeshe wathola

isikhundla sokuba ishop steward ngenxa yekhono ayenalo.

Ukuzama ucezu lwesinkwa oIunohlonze, kwaye kwayomfaka ebuphoyiseni

esiteshini saseBooysen eGoli. Uthi-ke emaphoyiseni wasebenza ophikweni

Iolruphenywa kwamacaIa Kwaba khona okwamdikibalisa kulo msebenzi.

kwabangela ukuba okaDingiswayo ayothungatha amanye amadlelo. Phezu

kolruthi engahlalanga kuyaphi emaphoyiseni. kodwa kubukeka sengathi wathi

eshiya sasesitshalekile isithombo sothando lophenyo. Leso sithombo sakhula

satheia imisebenzi yamanoveli ocwaningo kanye neminye imibhalo eminingi.

6

UNyamhose llganwe nMaZondo onguNtomhi7.ethii Fransisca, babusiswe

ngabantwana babafana abane. Buyavela ubuciko bokuqamba nakhona

ekuqanjweni kwabantwana. Amazibulo nguMenzi, ngoba kwakubongwa

uMenzi wezintozonke ngokubapha indodana ephile saka, abakwaNyambose.

UMenzi welanywa uSandile, beqhakambisa ukwanda komndeni ngokufika

komfana wesibili. USanele, okuwumfana wesithathu, yena ukuqambeka

kwakhe kwakuxoxa ukuthi babezibona sebanele. Nakho-ke sekuqhamuka

uXolani kuwo Iowa mnyama. Kwakungathi uthi; "xolani Manyambose

ngoba sengifike ningazelele, nithi senanele."

Kuphawulekile kuthi kubukeka sengathi uthando lophenyo Iwatshaleka

ngenkathi esemaphoyiseni. Uyakufakazela naye lokhu uMasondo. Uthi

wayevele enalo uthando lophenyo. Ngaphezu kwalokho wayezikhathaza

ngokulalelisisa uma amaphoyisa asemnkantshubomvu exoxa ngezigigaba

zomsebenzi wobuphoyisa nowokuphenya. Ulwazi Iwakhe Iwezindaba

zophenyo lwadlondlobala, kodwa kwayena kwakungakamcaceli ukuthi

Iwalungase Iurnzuziseni.

UDingiswayo uthi, ekubhaleni Iapha wangena emva kokuzithela

esikhangisini sebhuku uBona, esasihlaba umkhosi kulabo ababefisa ukubhala

izindaba kanye neminye imibhalo. Naye wathumela-ke, kungekho nathemba

elitheni, kuyikho nje ukuthi hleze ucilo athuke azishaye endukwini.

NangempeIa ucilo wazishaya endukwini. UmphumeIa walowo rnzamo kwaba

Iphisi Nezinyoka (1990). Kwaba sengathi utheIwe ngezibonkolo emva

kwalokho okaDingiswayo. Le noveIi yelanywa yiIa manoveli alandelayo:

(a) Isigcawu Senkantolo

Cb) Ingalo Yomthetho

Cc) Kanti Nawe

Cd) Ingwe Nengonyama

(e) Ngaze Ngazenza

(1990)

(1994)

(1994)

(1994)

(1994)

7

Ulibambile futhi iqbaza nasemkhakheni wobuciko bomlomo ngencwadi ethi:

Inkunzi Isematholeni (I995). Waphinda wagadIa futhi nasemkhakheni

wemidlalo, ngeqoqo lemidlalo elithi: Kungenxa YakJw Mama (1996). Ubhale

neqoqo lemidIalo enkundIanye elithi Inkwullanye (I998), leli qoqo Iiqukethe

imidlalo emibili yeshashalazi, emibili kamabonwakude kanye nemibili

yomsakazo. Uphinde washicilela incwadi yomdlalo ethi Sixole!e (2002).

Kunendathane yezinye izincwadi asezibhale ngokuhlanganyela nabanye

ababhali okaDingiswayo. Singabala phakathi kwezinye; isiZulu Sanomuhla

]000-]001, samabanga asukela ebangeni lesi-5 kuya kwelesi-9, incwadi

yomfundi nekathisha. Waphinda wabhala izincwadi zokufunda (readers) ngaphansi

kwesihloko esithi IsiZulu Sanamuhla 2000-2001 ibanga lesi-4 kuya kwelesi-6.

Zona lezi zincwadi zabuye zaphendulelwa esiXhoseni, zabizwa ngokuthi:

IsiXhosa Sanamuhla. Zaphinda zaguqulelwa esiSwazini, zaziwa ngokuthi:

Siswati &mmango. Za:re zayofmyelela esiBhunwini lapho ezabizwa khona

ngokuthi i-Afrikaans vir die Afillenium.

Uyenzile nemisebenzi yokuhumusha imisebenzi ayisusela kwezinye izilimi

eyihumushela esiZulwini. Singabala incwadi ethi: Handa's Surprise yaba:

1simanga sikaHanda (2004). Wayihumusha nethi: One Child One Seed yathi:

Munye Umntwana Inye Imbewu (2001). Nazi nezmye izincwadi

azihumushile:

• Maths for All, Grade 1 Learner's Book, yaba: lzibalo Zaho Bonke

!banga 1 Incwadi Yomfundi. ]002-lJacmillan South Africa Houghton.

• l"faths fOr All Grade ] Learner's Book, yaba: Izibalo Zabo Bonke

!bonga ] Incwadi YomjUndi. 200]-Macmillan South Africa Houghton.

• Maths fOr All Grade 3 Learner's Book, yaba: lzibalo Zabo Bonke

!banga 3 Incwadi YomjUndi. 200]-Macmillon South Africa Houghton.

• Maths fOr All Grade ! Teacher's Guide. yaba: lzibalo Zabo Bonke

!banga ! Incwadi Kathisha. 2002-Macmillan South /ifnca Houghton.

• Maths fOr All Grade 2 Teacher's Guide, yaba: Izibalo Zabo Bonke

!banga 2 Incwadi Kathisha. 2002-Macmillan South Africa Houghron.

8

Learner's Book, yaba: Amakhono Empilo

Incwadi Yomjimdi. 2002-Mamillan South

3 Learner's Book, yaba: Amakhano Empilo

Incwadi Yomfundi. 2002-Macmillan South

Grade 1 Teacher's Guide, yaba: Amakhono Empilo

Loku I Incwadi Kathisha. 2002-Macmillan South

yaba: Amakhono Empilo

2002-Macmillan South

yaba: Amakhano Empilo

2002-Macmillan South

Grade 2 Teacher's Guide,

Lesi 2 lncwadi Kathisha.

• Maths for All Grade 3 Teacher's Guide, yaba: lzibalo Zaho BolLA:e

!banga 3 Incwadi Kothisha. 2002-Macmillan South Africa Houghton.

• Maths for All Grade 1 Workbook. yaba: IzibaIo Zabo Bonke Ibanga

Loku-l Incwadi Yokusebenzela. 2002-Macmillan South Africa Houghton.

• Maths fOr All Grade 1 Workbook, yaba: lzibalo Zaho Bonke !banga

Lesi-2 Incwadi Yokusebenela. 2002-Macmillan South Africa Houghton.

• Maths fOr All Grade 3 Workbook, yaba: Izibalo Zabo Bonke !banga

Lesi-3 Incwadi Yokusebenzela. 2002-Macmillan South Africa Houghton.

• Li.fr Skills fOr All Grade I Learner's Book, yaba: Amakhono Empilo

Ahohonke !banga Loku 1 Incwadi Yomfimdi. 2002-Macmillan South

Africa Houghton.

• . Life Skills for All Grade 2

Abobonke !banga Lesi 2

Africa Houghton.

• Li.fr Skins fOr An Grade

Abohonke Ibanga Lesi 3

Africa Houghton.

• Life Skills for All

Abobonke !banga

Africa Houghton.

• Li.fr Skills fOr All

Abobonke !banga

Africa Houghton.

• Life Skills for All Grade 3 Teacher's Guide,

Abobonke !banga Lesi 3 Incwadi Kathisha.

Africa Houghton.

• Li.fr Skills fOr All Grade 1 Workbook, yaba: Amakhono Abobonke

!banga Loku 1 Incwadi Yokusebenzela. 2001-Macmillan South Africa

Houghton.

• Li.fr Skills for All Grade 2 rVorkbook, yaba: Amakhono Empilo

Abobonke !banga Lesi 2 Incwadi Yokusebenzela. 2002-Macmillan South

Africa HoughlOn.

9

• Life Skills for All Grade 3 Workbook, yaba: Amakhkono Empilo

Abobonke Ibanga Lesi 3 In~adi Yokusebenzela. 2002-Macmillan

South Africa Houghton.

• HIV and AIDS, yaba Isandulelangculazi Nengculazi Uqobo. 2002

Awareness Publishing South Africa Kempton Park.

UMasondo usebambe iqhaza elibhekJle nasemkhakheni wemisebenzi yemfundo

ephakeme. Sirnthole efunda la maphepha a1andelayo: The Detective Novel.

Leli phepha lafundwa emhlanganweni wokucobelelana ngolwazi

wenhlangano yoSiba, eVista University eMamelodi ngowe-1997. Waphinda

wethula elinye iphepha elithi: Some Aspects of Form in CT Msimang's

Detective Novel: Walivuma leala. Lo msebenzi wethulwa emhlanganweni

we-lllt>. International Biennial Conference of the African Language

Association of Southern Africa, owawubanjelwe ePort Elizabeth ngowe-200 I.

OkaDingiswayo usehlabane ngale miklomelo elandelayo: iStudy Trust Merit

Award ngowe-1980, okwakuwumfundaze awuthola ngamagalelo akhe ebangeni

likamatikuletsheni. Waphinda wak/onyeliswa ngobizwa ngokuthi i-N.N.

Ndebele Centuar Drama Award, ngencwadi ethi: Kungenxa Yakho Mama

(1997). Wabuye wazuza obizwa ngokuthi iNasionale Boekhandel Award of

African Literature awuzuza ngencwadi ethi: Inlcunzi Isematholeni (I998). Waphinda

wahlabana ngomIdomelo iMagema Fuze Lectio Folklore Award (1999), ngayo

futhi incwadi yakbe ethi: lnlcunzi Isematholeni.

UMasondo uyilungu lalezi zinhlangano ezilandelayo:

(a) lnhlangano yoSiba, inhlangano yababhali bezincwadi zesiZulu.(b) Usihlalo wegatsha laseGauteng, lenhlangano yoSiba.(c) Inhlangano yabalimi, iKWANALU.(d) IVukani Manvambose Cultural Organisation.(e) I-African Languages Association of Southern Africa.(f) IPioneer Taxi Association(g) Kanye neleKwa-Hlahlindlela Taxi Association.

IO

UMasondo usezuze lezi ziqll zemfundo ephakeme:

(a) Uneziqu ze-B.A. Honours yesiZulu, aziphothula eVista UniversityeSoweto, ngowe-I994.

(b) Uneziqu ze-B.A. Honours yesiNgisi. nazo azizuza eVista UniversityeSoweto ngowe-I997.

(c) lziqu ze-M.A. (African Languages & Literature) esihlokweni esithi: TheDetecm'e Novel in Zulu: Form and Theme in CT. Msimang: Walivumaleala. Azizuza, e-University of Pretoria ngowezi-2001.

(d) Uneziqu ze-M.A. ngesihIoko esithi: Statistical Trends. and Initiatives in theDevelopment and Promotion of lsiZulu Literary Publishing During 19302000. Zona wazizuza ngowezi-2005, khona e-University of Pretoria.

UMasondo wenabe kuhIe okwezintanga, uyatholakala futhi nakwezomculo.

Lapha-ke khona unguphrojusa. Nansi imisebenzi aseyikhiqizile: umculo

wembube weMzolo Mbube Group, olandelayo : Sheshisa .'''!fana (2004), oshicilelwe

kwa-Jikelele Productions, Braarnfontein. Waphinda ngothi : Nank' Amaqhawe,

(2005), JikeleIelIris Productions. Uphinde wenabela nasemculweni kamasikandi.

Lapha usekhiphe le misebenzi eIandelayo : Ojikelele (2004), oculwa Osenzeni

owashicilelwa kwa-Jikelele Productions, Braamfontein. Kukhona nothi : Baholi

Bethu, Tshath'ugodo noSavela, (2005), Jikelele/lris Productions, Alberton.

Waphinda wakhipha ethi: Uthando eculwa Omalindela, (2005), Jikelele/lris

Productions, Alberton. Nethi: Ngeke Balunge!. Abafana Benkululeko, (2006),

Jikelele/lris Productions, AIberton. Kukhona nethi: Angilalelanga eculwa

Abakwabo, (2006), Jikelele/lris Productions, Alberton. Kukhona nezinye izinhlobo

zomculo njengaJo olandelayo: Ithekis, Ubuhle Buyeza. (2005), Jikelele/lris

Productions, Alberton. Dikgomo tsa ntate ka Tshomo ya Theletsi, (2005),

Jikelele/lris AIberton. Beautiful South Africa yeZakithi, (2006), JikeleIe/lris

Productions, Alberton.

Kuningi asekwenzile nasehlabane ngakho okaMasondo, kuyakhanya futhi nokuthi

akamile ndawonye, usaqhubeka. NgemUi yokuthothana kwemisebenzi yakhe,

kwenza kufike nomcabango othi kuyothi kuqambe kushicilelwa 10 rnsebenzi kube

sekukhona okunye okuhle asekuzuzile. Nokho sethemba ukuthi lokhu

okusavezwe ngenhla kuveza isithombe esigqamile ngaleli qhawe eselizakhele

igama njengornbhali onohlonze. Kukhanyisa nokuthi kungani kufanelekile

ukuthi hvenziwe lolu cwaningo ngemisebenzi ka.Masondo.

II

1.4 INGQINAMBA YOCWANlNGO

EsiZulwini seyirniningi imisebenzi yocwaningo esiyenziwe ngenoveli. Miningi

kangangokuthi usucishe ungashayeki mkhuba umsebenzi wocwanmgo walolu

hlobo Iornbhalo, kamuva nje. Kucishe kuthatheke ngokuthi kuzoba

yivelakancane kakhulu okusha, okungaba unmikelo obhekile enjulalwazini

yolimi lwesiZulu.

Kuyiqiniso lokhu. Kodwa kuyiqiniso elingaphelele kahle uma kubhekwa ukuthi

kuleyo misebenzi ayikabibikho ebhalwe ngenoveli yophenyo. Akekho

okwamanje oseke waqondana ngqo nomsebenzj wocwaningo wohlobo okuhloswe

ukuthi Iwenziwe kulo msebenzi. Kunjalo nje futhi isalanduleka imisenzi ebhalwe

ngalo uqobo ulimi lwesiZulu. Ukubhala okuthuka kuba khona akukathi

ncamashi, kodwa kugcina kuba okuzishaya sazenanelo nje zenoveli yophenyo.

Lapha singabala lokhu esikuthola kubhalwe ngu Ntuli no Makhambeni

(1998:193), abathi:

Indaba enazo tzmlpawu zenoveli yophenyo isichunyiswanguMeshack Masondo. Incwadi yakhe yokuqala ethi IphisiNezi1ryOka(199O) iyindaba yomphandi, uThemba Zondo.

Lokhu kukhomba ukuthi imisebenzi yale ngwazi ngeke neze ivalelwe

ngaphandle kwesibaya semisebenzi yocwaningo olunzulu. Lapha ngenhla

umcwaningi ucaphune uNtuli noMakhambeni beveza ukuthi Iphisi Nezinyoka

(1990) laba incwadi yokuqala kaMasondo. Kuyaqapheleka-ke ukuthi

uMasondo usegxale ngamawala, le noveli yelanywa ngamanye amanoveli

ophenyo amahlanu. Kuqapheleka nanokuthi onke la manoveli ashicilelwe

eminyakeni engaphansi kwemihlanu. La magalelo ale ngwazi

yakoDingiswayo afanele ukucutshungulwa ngokocwaningo olunzulu.

Isizwe siphelile sibhuqabhuqwa ubugebengu obunhlobonhlobo. Imbalwa

imindeni engathi ayinalungu lomndeni eselike lathintwa ubugehengu

ngandIela thile. Kuyamangalisa nokho ukuthi ubugebengu ndini

bungundabuzekwavo nJe, kumbaIwa osekubhalwe ngabo lapha emanovelini- .

12

esiZutu. Uma umfo kaMasondo etubhozomela ngale ndIela lolu daba,

umuntu akakwazi ukumela !rude, akhe umkhanya nje. Yrngakho !ruqubuke

amadlingozi okwenza 10 msebenzi, owenziwa ulruze !rucwaningeke ukuthi ahambe

aze afinyelela !ruphi amagalelo kaDingiswayo. Ngalokho, mhlawumbe kungase

!ruphonseke itshe esivivaneni, kutholakale itulo lokulwa nale nkiyankiya

yobugebengu ebukeka isaqhubeka no!rubhuqabhuqa isizwe.

1.5 INTSmSEKELO YOCWANlNGO

1.5.1 Ukushisekela ukwenza lolu cwaningo kuqutshulwe ukuthi akukabibikho

lucwaningo olujulile oselwenziwe ngolimi IwesiZulu mayelana nemisebenzi ka

M.M. Masondo. Sethemba ukuthi ukwenza 10 msebenzi ngolimi IwesiZulu

lruzovumbulula amanoni abengeke avumbululeke ukube ubuwenziwa ngolunye

ulimi.

1.5.2 UMasondo ubonakala eyingqwele ekubhalweni kwenoveli yophenyo. Uma

sithi uyingqwele, sichaza ukuthi akeluse yedwa, ubungqwele lobu ubujulukele.

Zikhona nezinye izingqwayingwayi esezike zagalela !rule nkundla. Lo msebenzi

sethemba ukuthi uzokhanyisa kuleyo ngxenye yokuthi zikhona ezinye izingwazi

eziIibambile iqhaza kulolu hlobo Iwemibhalo. Ezinye zibhale ngophenyo

esingalubiza ngokuthi olwakudala, zikhona nezibhale ngesingakubiza ngokuthi

kuwuphenyo olungaphelele kanye nezibhale ngalolu esingalubiza ngokuthi

olwesimanje.

1.5.3 Umfundi osabone incwadi eyoowa kaMasondo angase enze iphutha

lokucabanga ukuthi unqwamane nomsebenzi we,,'Ukana elithile nje, kanti usithwe

isithupha OkaDingiswayo useshicilele amanoveli ophenyo ayisithupha, kanye

neminye imibhalo. Kuhle-ke ukucwaninga kabanzi ngalo mkhakha wokubhala

!rukat'Vfasondo.

13

1.6 UKUCHAZWA KWA.~GAMA

Kusemqoka

azosebenza

angadala

ngokugqamile

ulruthi kwandulelwe lolu cwaningo ngokuchaza amagama

ngokugqama kulo msebenzi. IsiZulu sicebile ngamagama

ulrudideka uma engachazwanga kahIe. Nawa azosebenza

kulo msebenzi:

1.6.1 INOVELI

UMaphumulo (1995: 53) inoveli uyichaza kanje:

Inoveli iyindaba ende enohidehide Iwezigameko zangempela,ikakhulukazi ngezigigaha zempilo yemihla ezihlanganiswengendlela yokuthi zonke ziphelele esicongweni esisodwa Inoveliingachazwa ngokuthi iyingxoxo eqanjiweyo esinikeza amaqiniso

.ngempilo eyenzeka kubantu okukhulunywa ngabo. Inohudeobululiwe obuphathelene nesikhathi kanye nesisusa okuyisonaesikhulisa indikimha ethile yendaha.

Lokhu lruchazwa kwenoveIi kugqamise ukubakhona kochungechunge

Iwezigameko okufanele zithungeke ngandlela thile ukuze ziphethe

esicongweni. Nebala kunjalo nalapha emanovelini kaMasondo. Kuke kube

khona izigameko ezibukeka zingahlobene nhIobo, kodwa ithi iqambe iphela

indaba, kube sekusobala ukuhlobana kwazo.

U Ntuli no Makhambeni{I999:168), inoveli hayichaza bathi:

Uma siwabhekisisa amanoveli esiZulu sithola ukuthi kukhonaindaba ayixoxayo ngempilo yabantu avela kuoo. Yile ndabaesifisa ukunamathela kakhulu kuyo.

Le ncazelo yethula umqondo obalulekJle ngenoveli; 'impilo yabantu'. Lokhu

kukhomba ukuthi, ukuze sithi inoveli iyindaba, kudingeka ibe nabantu,

abenzisa okwabanru. Uma kungenjalo, mhlawumbe igcwele izilwane.

sekungaba yinganekwane noma-ke kube olunye nje uhloOO lombhalo.

UBragg (1984:17) yena inoveIi uyichaza kanje:

14

A fictitious prose of considerable length, in "''hich charactersand actions representative of the real life are potrayed in aplot of more or less complexity.

Indaba yokuziqambela enobude obubhekile, lapho abalingiswakanye nezigameko ezifuze ezangempela, zethulwa ohlakenilwendaba oluqondile noma olumazombezombe.

Le ncazelo ihlaba esikhonkosini, ngivumelana ngokuphelele futhi nayo.

Ubunoveli benoveli buncike ebukhoneni kwabalingiswa kanye nezigameko

ezithile. Ngaphandle kwalokhu, inoveli ingaphenduka imfibinga yembudane.

Inoveli iyinoveli ngokuba nabalingiswa abangabantu abazokwenza izinto

ezifuze ezenziwa abantu esibajwayele. Izwakala kangcono futhi inoveli

enabalingiswa abanamagama ajwayelekile abafana noMkhize, noLuthuli,

oThulebona, oMaXaba, oMamba kanye noNxumalo, okuyizibongo kanye

namagama esiwejwayele. Ingaxaka inoveli enamagama anjengo- Kotov, Nampov

kanye noSewnarain. Akuyikho ukuthi ingeze yemukeleka noma ibeyimbi kodwa

ingaxakaxaka.

Ihlaba urnxhwele futhi inoveli enezigameko ezithi zikholeka ziphinde

zihleleke ngokwelamana okulandelekayo. UForster (1928:43), uthi:

It is a narrative of events arranged in their time sequencedinner coming after breakfast, Tuesday after Monday, decayafter death and so on.

Iyingxoxo yezigameko ezihlelwe ngokwesikhathi sokwehla kwazo,idina lelame ibhulak'fesi, uLwesibili emuva koMsombuluko,uk:ubola emuva kokufa njalonjalo.

Ukuhleleka kahle

yehle esiphundu.

bayabuqhakambisa

(1991:330), bathi:

kwezigameko kungenye yezinto eziyolisa inoveli,

Kuyaqapheleka futhi ukuthi iningi labacubunguli

ubude benoveli ekucubunguleni kwabo. UZulu

kuyenze

benoveli

nabanye

Uma sikhuluma ngenoveli, sicabangela emakhasinikwayi-150. Ezilimini ezithile kukhona amanovelikakhulu anamakhasi angaphezulu kwenkulungwane.

abaIelwaamade

15

Le ncazelo kaZulu nabanye, ikhomba ukuthi isenkulu inselelo ebhekene

nokubhalwa kwamanoveli esiZulu ngoba aseyingcosane afinyelela emakhasini

angama-3oo, ingasaphathwa-ke eyamakhasi ayi-IOoo. UMadondo (200516),

emqulwini wakhe ongashicilelwe wokwelekelela abafundisi besiZulu, uthi:

Inoveli iba namakhasi ayi-loo kuyakungaphansi kwalokho iba yinovelana

phezulu. Uma

Kuyaqapheleka ukuthi abacwaningi benoveli

nje, ubude benoveli babuklama ngobuningi

bamakhasi. UForster (1928:15), uqhubeka uthi:

bezinye izilimi, njengesiNgisi

bamagama, hhayi ngobuningi

And we may perhapsshould not be less thanwork over 50 000 wordsthese lectures.

go so far as to add the extent50 000 words. Any fictitious prose

will be a novel for the purposes of

Futhi singahamba size sifinyelele ekuthini ubudebube ngaphansi kwezi - 50000 zamagama Wonkewephrozi wokuziqambela onamagama angaphezulu000 kuyokuthiwa yinove!i ngokwalezi zifundo.

akufaneleumsebenzi

kwezi - 50

Noma abantu bengayi nganxanye njengamanzi ngokwemibono yabo

ngokwenoveli, kodwa kukhona ukuvumelana ngokuthi inoveli iwumbhalo

wephrozi omude. Nangokuthi imayelana nokwehla kwezigameko ezithile

noma ilandele umlando wempilo womlingiswa othile, konke lokhu kubukwa

kwenzeka esikhathini eside, esingaba yiminyaka eminingi.

1.6.2 INOVELI YOPHENYO

Okubukeka kusemqoka ngenoveli yophenyo yikho ukuthi kufanele kube

khona icala eliphenywayo. Ophenyayo kuvama ukuthi kube umseshi

o2imele. Lo mseshi U'i31rul

ongahIuIeki, ubuthakathaka

bungavezwa obala. Nguye

osemqoka.

16

·lllmvezwa njengomunru ongungqondongqondo

bakbe bokwehluIwa umkhondo wesigebengu

futhi 10 mphenyi ovame ukuba umlingiswa

I-World Book Encyclopaedia (2004:162), inove[i yophenyo iyichaza kanje:

A work of fiction about a puzzling crime, a number ofclues and a detective who solves the mystery. In mostdetective stories, the crime is murder and the clues lead toor away from the solution.

Iwumsebenzi wokuziqambela omaye[a.fla necalaeliyimpambankwici, e1inemikhondo eminingi, kanye nomphenyiophenya le mfumbe. Ezindabeni ezmmgi zophenyo, icalakuvama ukuthi kube e[okubu[a[a futhi imikhondo Ivamaukuho[e[a ekusombululweni kwecala kwenye inkathi, ikwedusesampe[a ukusonju[ulwa kwecala.

Okuqaphelekayo ku[e ncazelo engenhla, ukuthi okuyisici esibonisa umkhondo

osuke uvezwe umbha[i, kuyenzeka kusibambise amaqubu entenetsha.

Kuyiqiniso elimsulwa lokhu ngoba nasempilweni yethu yemihla ngemihla,

maningi amacala agcina engasombululwanga, ngenxa yokweduka komkhondo.

I-New Encyclopaedia Britannica (199[:39), yona iyichaza kanjena indaba

enophenyo:

A type of literature dealing with the step by stepinvestigation and solution of a crime, usually murder. Thetraditional elements of the detective story are:

I. The seemingly perfect crime.2. The wrongly accused suspect at whom evidence points.3. The bunglLflg of dim - witted police.

4. The greater powers of observation and mind of thedetective.

5. The stanling and unexpected denouement in which thedetective reveals how he has ascertained the identity ofthe culprit.

I7

Iwuhlobo lombhalo olumayelana nemininingwane yophenyoIwecala lobugengu okuvame ukuthi kube elokubulala.lzimpawll ezej'l\-'ll}'elekile zenoveli yocwaningo yiJezi:

I. leala lobugebengu elibukeka Iisobala.

2. Umsolwa ongenacala kodwa onukekayo.

3. UkunhlanhIatha kwamaphoyisa angakhaliphile.

4. Ukukhalipha okuthe-xaxa komqondo nokuqaphela komphenyi.

5. ibohlololo elethusayo nelingalindelekile lapho khooa umphenyieveza ukuthi usibambe kanjani isigebengu.

Ocwaningweni olwenziwe kufumaneke ukuthi iningi lamanoveli esiZulu esimanje

ayaharnbisana nalezi zimpawu ezingenhla Indaba ithi iqala kubukeke sengathi

kuzobalula kakhulu ukubamba isigebengu esisuke sibukeka sisobala, kanti izojika

lapho sekuvela ubufakazi obukhomba umlingiswa obekade enganakekile ukuthi

uyena isigebengu. Kuningi nokunhlanhlatha kwamaphoyisa, okuze kunqandwe

ukukhalipha okuthe xaxa komphenyi.

Okunye okuphawulekayo ngokuchazwa kwenoveli yophenyo, ukuthi iningi

longoti uma likhuluma ngobugebengu, Iisuke Iikhuluma ngamacala okubulala.

Lokhu kungase kukhombe ukuthi kuzo zonke izinhlobo zamacala, eligqame

kakhulu futhi nelesabeka kakhulu esintwini yilo leli lokubulala kanye

nokubulawa Uma kuqashelwa ukuthi kunamacala afana nawobusela,

awokuhlambalaza, awokudlwengula kanye namanye a10khu abakhona emlandweni

wesinru, kodwa akushiwo lutho ngawo ezincwadini ezizama ukuchaza inoveli

yophenyo. Kungenzeka-ke ukuthi iningi labalobi benoveli yophenyo ligxila

kakhulu kule ndikimba yokubulala Lokho okwenza ukuthi nongoti

abacwaninga le mibhalo, hagcine sebethatha ngokuthi imayelana nokubulala

nje. Nasekucubunguleni amanovelli kaMasondo kuyavela lokhu, ngoba ithinteka

kaningi indaba yokubulawa kwabalingiswa abathile. Lokhu kungase kusho ukuthi

isenkulu inselelo ebhekene nabalobi balolu hlobo lwenoveli yokuthi basabalalele

kwezinye izinhlobo zobugebengu.

18

Dlmnye olmpbawulekayo ngenoveli yopbenyo, ukutbi Immele isigebengu

esenze icala sifihleke kuze lrube ngaselrugcineni kwendaba. UBeII (l990:Il), le

ndaba uyichaza kanje:

In the whodunit, for instance, the identity of the guilty party ismade difficult to detect, but only so that it may eventually bedetected. It is hidden so that it may be found, albeit by asleuth more adept at that sort of thing than the reader.

Dhlotsheni lophenyo, ukwenZll isibonelo, ukuJ'tJonzeka kukamenziwecala kwenziwa kube nzima, kodwa ulruze kugcinekuhlonzeldle. Kuyathukuswa ukuze kugcine kuphenyekile, nokhokuhlonzwa yiphisi elinekhono kule nto kunomfundi.

Ngenxa yokuthi umphenyi usuke elandela ubufakazi obuthile, isigebengu sigcina

sibambekile. Esinye isinongo senoveli yophenyo, yikho ukuthi kufanele iqale

kuxabene ubendle, kunesimo esimanzonzo sokwenzeka kwecala Yenyuke,

ikhuphukele ophenyweni oluzama ukuzinzisa lesi simo. Kuthi uma sekuba

sengathi isimo siyasombululeka, siqale phansi sibhidlike, sibondwe siyekwe,

sibekwe iphini ngaphezulu. Emva kornzukuzuku slgcma sisombululeka

ngokutholakaIa kwesigiIamkhuba noma kwezigiIamkhuba. Lolu daba uBel!

(l990:6), Iona ulubeka kanje:

Disorder being brought into order, order falling into disorder,irrationality upsetting rationality, rationality restored afterirrational upheavals: that is what the ideology of the crimenovel is all about.

InxlIshU!lxushu ibonakala iqoqeka, it.l]i isaqoqeYJle kuphindekuqubuke enye inxushunxushu, okunengqondo ephusilekubhidlizwe ngokungenangqondo, okwephusile kugcine kuvuselelweemva kwembedumehlwaila yokungenangqo!ldo: unjalo-ke !ljeumqondo wenoveli yobugebengu.

Ubumqoka bokuqala kwenoveli esimeni esidungwe ngukwenzeka kwecaia

kufakazelwa nanguGreen (1992:295), Iapho ethi:

The crime, or at least the circumnstances behind the crime, existprior to the beginning of the narrative as such.

19

Icala, noma imininingwane e}'isisusa secaIa, yehIa ngaphambikokuqaIa kokuIandiswa ngendaba.

Konke okuwuphenyo okusuke sekwenzeka endabeni, kusuke sekuwurnzamo

wokujeqeza emuva ngenhIoso yokuzama ukuthoIa ukuthi kwenzekani ngosuku

Iwecala eIiphenywayo. Kusuke sekuyingqayingqayi phakathi kwabantu ababili;

umphenyi wecaIa kanye neseIeIesi. YiIe ngqayingqayi eyakha isasasa kuIoIu

.111000 lwenoveIi Iapho abafundi sebemanzonzo belangazelele ukuOOna ukuthi

umphenyi uyaphumeIeIa yini ukubamba isigebengu. UmbhaIi onekhono

lokwakha isasasa, indaba uyibeka kube sengathi isigebengu sizokwazi

ukugcina singathoIakaIanga.

EIokusonga-ke, singathi inoveli yophenyo igxiIa ekuphenyweni kwecaIa.

kala eIisuke Iethulwe ngendIeIa engekho obala. Ithi isivezela ukuphenyeka

kwecala, sibe siIinde ngamehIo abomvu ukubanjwa maqede kujeziseke

isigiIamkhuba noma izigilamkhuba. Ishiya uzozo ongapholiyo inoveli ephetheka

kungezwakaIanga ukujeziswa kwezigeIekeqe. Ukungajeziswa kwezigelekeqe

kungachaza ukuthi kugcina kuphumelela okungenangqondo.

1.6.3 ISU LOKULOBA (STYLE)

Ongoti bezemibhalo isu leli basichaza ngezindIela eziningi. UMuIT)', ku

Lodge (1984:49), uthi:

'Style, as personal idiosyncracy; Style, as technique ofexposition; Style, as the highest achievement of literature.

Isu njengendlela yokwethula umbhalo; isu, njengempumeleloephakeme kakhulu kwezemibhalo.

Siyavumelana noMuIT)' uma ebeka ngokuthi isu Iiyilokho okwehlusa

umbhalo wombhali kowomunye umbhali. Nanokuthi isu leli liyindlela

yokwethula umbhalo ngokucacife. Akacacisi kahfe nokho ukuthi

uqondisephi urna esekhuluma ngokuthi isu liyimpumefelo ephakeme kakhulu

kwezemibhalo. Kungahlawumbisefwa nje ukuthi kuyobe uqondise ukuthi

20

ngokwakhe isu ulibona Imyilona elidla ubhedo pbakathi l<wezinye izindlela

zokucubunguIa imibhalo.

Isu leH libuye libukeke HyiIokho okuvela njaIo kube uchungechunge

emibhalweni yombhali othiIe. ULodge (1984:50), ukubeka kahle kanje lokhu:

The idea that every writer displays his own unique'signature' in the way he uses language, something whichall his works, however diverse, have in common, andwhich distinguishes them from the work of any otherwriter,

Umqondo wokuthi yilowo nalowo mbhali uqhamuka nendlelayakhe yokusebenzisa ulimi, okuba yiyo evela kuyo yonkeimisebenzi yakhe, ngisho yehlukene kanjani, ihlale ivela,iyehlukanise emisebenzini yanoma imuphi omunye umbhali,

Lokhu kuchazwa kwesu k"llthi akufuzane nalokhu okutholakala

kuDictionary of World Literary Terms (1978:315), ethi:

The style is the man himsel[

Isu Iingurnuntu uqobo Iwakhe.

Le ncazelo engabonakala futhi izwakale imfushane, ibonakala ihlaba

esikhonkosini ngoba yethula umqondo othi imisebenzi yabantu ayisoze

yafana. lfuze bona abantu uqobo, abangefani. Isu Iingafaniswa nezinsalela

zeminwe (fingerprints) yabantu. Abapbenyi bamacala lezi zinsalela zemmwe

bazisebenzisa ekubambeni izigebengu, kanjalo abafundi bemibhalo isu

libasiza ekwahJukaniseni ababhali bemibhalo. Isu lehlusa umbhali komunye.

YiIo elehlusa imibhalo ka M.M. Masondo kweka C.T. Msimang, sehluse

eka N.G. Sibiya kweka J.c. Buthelezi

1.6.4 UKUPHENYA

Ngokwejwayeleki!e ukuphenya kusho ukwembula into ebikade imboziwe, ifihliwe,

ithukusiwe, ishuthekiwe noma isithiwe. Ukuphenya kungaba ukulandela umkhondo

wengqikithi noma uiwazi oluthile oluthiIe o!ufihlekile~ lungembulekile kubantu

abaningi. Ngakwelinye kala singathi ukuphenya lokhu kungukulandela

21

umkhtmdo wesigelekeqe esisuke sen2e icaIa elithiIe. Yikhona olmholela

ekusombululweni kwendida yecala. NgaphandIe kokuphenyeka kwesehlo secala

okuzwakaIayo nokukholekayo, ngeke ibekhona inoveli yophenyo. Ngakho-ke

ukuphenya kusuke kwenzelwa ukuveza amaqiniso atillle emboziwe. Kwenzelwa

nokuthi kuphenduleke imibuzo ebilokhu iyimpambankwici. Ukupbenyeka kwecala

ngendlela ekholekayo nephusile kungesinye sezithako ezakha isasasa lokufundeka

kwendaba. Umphenyi wecala kuba kuhle abenesizathu sokuphenya umuntu noma

into etInle nangendIela ethiIe. Ukuphenya Iokhu kudinga ubunyoninco

obusezingeni eliphezulu, okwenza ukuba umphenyi akwazi ukwehlukanisa

phakathi kwezinsolo kanye neqiniso. AhIunge iqiniso emahemuhemini.

Kungukucobelela kuqongebezelwe ulwazi oluwubufakazi obuqanda ikhanda,

obungethulwa ngisho enkantolo yamacala. Kungafaniswa nobuchwepheshe

bephisi elikwazi ukuhogela umkhondo kuqala, abantu phaqa bengakezwa

lutho.

1.6.5 UMPHENYI

Yilowo osuke ejutshelwe ukuphenya kala. Kwamaningi amanoveli, kuvama

ukuba umphenyi ozimele, okade eyiphoyisa. Kujwayelekile futhi ukuthi kube

yiphoyisa eseIatbatha urnhlalaphansi. Kuba yiphoyisa elalikhaliphile

kunamanye amaphoyisa elaIisebenza nawo, kodwa okugcina kuba nezimo

ezithile ezibanga ukuba Iishiye embuthweni wamaphoyisa. Lo mphenyi uvama

ukuba neso elibukhaIi elimenza akwazi ukubona izici ezincane ezinganakekile,

eziholela emkhondweni wesigebengu. Kuyamangalisa nokho ukuthi kwenziwa

yini ukuthi kwande uhlobo Iwabaphenyi abazimele emanovelini ophenyo.

Mhlawumbe ababhaIi babona ukuthi kusuke kuzobalula ukubenzisa noma

yini uma hengathatheki okwabaseshi abangamaphoyisa angempela. Umbuzo

ongeke uphenduleke kalula Iona.

Ubukhona bomphenyi enovelini yophenyo nokuthi kube nguyena

ongumlingiswa osemqoka. yikhona okuphelelisa lZlmpawu zenoveli

yophenyo. Usho njalo uNtuli no Makhambeni (1999:193), becwaninga

omunye umbhalo:

22

Le ndaba ewnthinta}'O umpbefumulo inazo 1ZlInJltlv'ianazobuseshi, kodwa akuyona ngokuphelele indaba yophenyoedinga ukuba umIingiswa osemqoka kube umseshi.

Kusemqoka ngempela-ke ukuthi ukuze kwenzeke Iokho okuyinhlosongqangi

yenoveli yophenyo, akabekhona umphenyi. Futhi kulindeJeke ukuthi kube nguye

obambe iqhaza elibhekile Iokuphenya lokho okusuke kufihIekile.

1.7 IZINDLELA ZOKUQHUBA UCWANINGO

I. KuyoqaIwa ngokufundisisa amanoveli ophenyu ka M.M. Masondo kanye

namanye amanoveIi ophenyo esiZulu.

2. Kuyoxoxiswana nabantu abanolwazi oIunzulu kwezemibhaIo yamanoveIi

kuhlanganisa naye uMasondo uqobo, ukuze kucosheleke lonke ulwazi

olungenza ukuthi 10 msebenzi wephuse.

3. Kuyofundisiswa nezincwadi ezihambelanayo nokubhalwa kwenoveli

yophenyo, ukuze kucubunguleke ukuthi amagxathu omsebenzi kaMasondo

afinyelele noma aqhelelene kangakanani nalokho ongoti abakubona

kuyizisekelo zenoveli yophenyo.

1.8 UMKLAMO WOCWANINGO

I. lsahluko sokuqala sigxile esethu!weni salo msebenzi.

2. lsahluko sesibili siyogxila ekucubunguleni izinsizakuhlaziya (theories)

zenoveli, ikakhulu lena okuthiwa eyokucubungula isu (srylistics).

Kuyothintwa namanye amanoveli ambaIwa ahlobene naIo msebenzi

wenoveli yophenyo. Amanoveli kaMasondo azohlaziywa kulolu cwaningo.

yilawa alandelayo:

(a) Iphisi Nezinyoka (l990.a)

(b) lsigcawu Senkantolo (l990,b)

(c) Ngaze Ngazenza (l994,a)

23

(d) Ingalo Yomthetho(I994,b)

(e) Kanti Nawe? (l994,c)

3. Isahluko sesithathu sona siyogxila ocwaningweni Iwemigomo yenoveli

yophenyo, kanye nokuhambisana kwamanoveli kaMasondo nayo. Imigomo

yile:

(a) Icala lobugebengu elibukeka Iisobala.

(b) Umsolwa onukeka ebe engenacala.

(c) Ukunhlanhlatha kwamaphoyisa.

(d) Ukukhalipha nokuqaphela okuthe xaxa komphenyi ozimele.

(e) . Ibohlololo elethusayo.

4. Esahlukweni sesine kuyogxilwa kubalingiswa, ikakhulu indlela

uMasondo asebenzisa ngayo abalingiswa abathile ukwedlulisa umqondo

nomlayezo othile. Kwandile nje ukutholakala kwabalingiswa besifazane

kuyibo abasophondweni lokwakha uzungu lokubulala abalingiswa

abathiIe besilisa abaqavile endabeni.

Kuyocutshungulwa nendlela uMasondo asebenzisa ngayo abalingiswa

ukukhulisa izinga lophenyo emanovelini akhe. Enye into egqamayo

emanovelini kaMasondo, eyokusetshenziswa kwamagama abalingiswa afanayo

emanovelini ahlukene. Singabala amagama afana nelikaMagwegwe,

elikaMhIobo kanye namanye. Kuyobhekisiswa ukuthi lokhu kusetshenziswa

kwala magama kunamphumela muni ekulandelekeni kwamanoveli ophenyo

kaMasondo. Kukhona nezibongo ezimbalwa nazo ezisetshenziswe ngendlela

efuze la magama, nazo eziyocutshungulwa

5. Isahluko sesihIanu, okungesokugcina sona siyothinta ukuhlaziya

nokugoqa, ukuhlela, ukuphetha kanye nokuqhakambisa izincomo

ngalolu cwaningo.

24

1.9 ISIPHETHO

Ekusongeni lesi sahluko, kuyaphawuleka ukuthi kungakuhIe kuvele ukuthi

uMasondo okwamanje uyena obukeka edla ubhedu ekuIotshweni

kwenoveli yophenyo yesiZuIu. Kuyaphawuleka nokuthi uMasondo ukhiphe

amanoveli ophenyo ayisithupha phakathi kweminyaka yowe-1990 nowe

1994. Kuvelile futhi nokuthi uMasondo ubuye wabamba iqhaza

nakweminye imikhakha yokubhala, njengobuciko bomIomo, umdlaIo kanye

nezinhlobonhlobo zezinye izincwadi ezihlelelwe abafundi bamabanga

ahlukene. Uthinte nemikhakha abanye abalobi besiZulu abangajwayele

ukufinyelela kuyo njengesiBhunu kanye nokuhlela umculo okufaka nekwaito

imbala

Uma kugxilwa ocwaningweni Iwemisehenzi kaMasondo kuvela ukuthi

usengumbhali osemnkantshubomvu impela Lokho kweseka umqondo othi

kufanele ukuthi wenzeke 10 msebenzi wocwaningo, ohlose ukucwaninga

amagalelo aleli qhawe nokulibeka endaweni elifanele, emabhukwini

akomfundo ephakeme. Kuthinteke nokuthi inoveli yophenyo igxila

ekuphenyweni kwecala Kuba kuhle leli cala lethulwe ngendlela engekho

obala Kufanele kubekhona nomphenyi okhaliphile ozophenya leIo caIa.

Kwamaningi amanoveli ophenyo kuvama ukuthi kube umphenyi ozimele.

25

ISABLUKO SESmILI

2.0 IZINSIZAKUHLAZIYA NAMANYE AMANOVELIOPHENYO

2.1 ISINGENISO

Kulesi sahluko sizocubungula imikhakha emibili esemqoka kulolu cwaningo.

Sizocubungula izinsizakuhlaziya esizozimelela kuzo ekuhlaziyeni imisebenzi

kaMasondo. Sizophinda sijeqeze emuva sicubungule amanye amanoveli esiZulu

asebhaliwe, ahlobene nalolu cwaningo lwamanoveli ophenyo kaMasondo.

Kusemqoka ukuthi sizicubungule izinsizakuhlaziya ukuze senze isiqiniseko ukuthi

esizokhuluma ngakho lapha kungamaphuzu asekelwe yimibono yezinsizakuhlaziya

esezacutshungulwa kwavunyelwana ngazo. Akuwona nje amawongowongo

esizisusela wona emakhanda Kusemqoka nokucubungula ukuthi le misebenzi

kaMasondo kungabe iqhamuke kungekho lutho ngempela yini kul0 munxa wenoveli

yophenyo, nanokuthi njengamanje ikhona yini imisebenzi yesimanje esivelile ethi

ayifane nayo.

2.2 IZINSIZAKUHLAZIYA (THEORIES) ZENOVELI

Umbuzo oqhamuka uma kuphatheka isihloko esikhuluma

ngezinsizakuhlaziya zenoveli, ngothi: ziyini zona izinsizakuhlaziya na? 1

Encyclopaedia Britannia (1953:67), yona izichaza kanje izinsizakuhlaziya:

Sometimes it is used as synonymous with hypothesis, that is, todenote any tentative explanation of phenomena. Sometimes it isrestricted to explanations that have already passed beyond thestage of mere hypothesis by having received a considerableamount of verification.

Kwesinye isikbathi isebenziseka ngokufanayo nomcabangoovezwa ukuninga ukuze kuqondiseke ukuchazachaza isenzekoesithile. Kokllllye igxila ezineazelv.'eI1i esezedlule ezingenilokuninga nje, ngokuzuza iqophel0 elibhekile lokuqinisekiswa.

26

IhIaba urnxhwele le ncazeIo engenhIa ngokugqamisa ulmthi insi2aIrnhlaziya

yemukeleka emva kokuba Iokho okusuke kuwumcabango sekucutshunguliwe

kwathola nokuqinisekiswa okusezingeni eliphezulu. Kungenjalo kungaqhamuka

yinoma ngumuphi untembuzane neyakhe insizakuhIaziya, kugcine sekunoxhaxha

Iwezinsizakuhlaziya ezingephusile. Kuyaqapbeleka-ke ukuthi yi/eyo naleyo

nsizakuhlaziya yemukeleka emva kokucubunguleka nangokuvivinyeka kabanzi

mayelana nalokho esuke ikusho. Ziningi-ke izinsizakuhlaziya zenoveli

ezephusile ezikhona. Kulo msebenzi kuzogxiIwa kulezi ezilandelayo:

2.2.1 ISENZEKQ-NGQO (REALISM)

Lena yinsizakuhlaziya yokubhala eyethuIa izigameko zempilo ngendlela ezehla

noma ezenzeka ngayo. Okuphawuleka ngale nsizakuhlaziya ukuthi okusuke

kubhalwa ngakho kufanele kubeneqiniso. Kuthi noma kungumbhalo ongumkhando

kuxoxe ngezinto ezenzekayo futhi ezikholekayo. lwukuxoxa ngempilo njengoba

injalo. lwukuxoxa ngokuhle nangokubi okwenzeka empilweni. Ixoxa

ngokwesabisayo, ngokumangazayo, ngoI.:wenamisayo, ngezigameko ezincane kanye

nangezigameko ezinkulu zempiIo. Ixoxa ngesikwaziyo ngenhloso yokukugqamisa

nangokusexwayisa nangokusiqwebula umqondo. Abanye ochwepheshe benoveli

banenkolelo edukisayo ngale nsizakuhlaziya, bayibona isidlulelwe yisikhathi,

kungasenasidingo sokucutshungulwa kwayo emazingeni aphakeme njengaleli.

UTallis (I988: I), uyakufakazela lokhu ngokuthi:

That realism is outmoded and the realistic novel a form that hashad its day is a critical commonplace sufficiently widespread tobe familiar to anyone who glances through the book reviews inquality papers...

Ukuthi isenzeko-ngqo siyindlela esiphuphile nanokuthi inoveliyesenzeko-ngqo iwuhlobo oselwedlulelwe yisikhathi kuyintoeyinala kubahlaziyi noovenza ukuthi kwejwayeleke kunomangubani oke ajeqeze emibhalweni yokubukezwa kw·ezincwadi.

27

Akumangazi Iokhu ngoba Irukhona abanye ongoti abasebeyihIolele kwayona

inoveIi bayiqagula ukuthi isifike lapho izophela khona ithi nya! UTalIis

uyakufakazela lokhu kulo leli khasi elicashunwe ngenhla lapho ethi:

Not so long ago, the popular idea was that the novel was on its deathbed.

Esikhathini esingeside esedIule, umqondo obusematheni ubuthiinoveli isisokhukhweni lokufa.

Lo mqondo wawugxile ekuthini inoveli ngeke ikwazi ukuncintisana

nomabonwakude kanye namabhayisikobho. Ngeshwa labo ayifile inoveli.

Nanamuhla lokhu iyakhiqizwa imihlabahloso yamanoveli. Kubonakala sengathi

ayikezukufa-ke neyesenzeko-ngqo ngoba asekhona amanoveli akhuluma ngezinto

ezenzeka empilweni zinjengoba zinjalo, futhi kusenokwenzeka ukuthi nalawa

akhona asazokwelanywa amanye kuqhubeke kuye le. Bayaqhubeka ababhali

ukubhala ngezigameko zempilo yanamuhla njengoba babebhala ngezempilo

yakudala zinjengoba zinjalo. EsiZulwini akhona amanoveli axoxa ngokwehla

kwento njengoba injalo. Emanovelini eminyaka yowe-I960 kungakhulunywa nje

ngenoveli ethi lmilhi Ephundliwe (1968), okuyinoveli ewurnzamo wokuxoxa

ngesigarneko sempi yaseSandlwana njengoba sinjalo. Inoveli yophenyo iyisibonelo

esihle senoveli yesenzeko-ngqo yesimanje esiZulwini, ngokuthi ixoxa ngobugebengu

obuyinto eyehla imihla namalanga emphakathini.

Ayatholakala narnanye amanoveli axoxa ngezigameko ezehla njengoba zinjalo,

njengengculazi nesandulela sayo, nobunzima ebudalayo emiphakathini engenalo

ulwazi olwanele ngayo. Kunarnanye axoxa nangokudlwengulwa kwezingane

ezmcane zidlwengulwa ngoyise. Awakageqwa amagula ngentukuthelo

nangengcindezi ephatha amadoda emizi egcina seyenza ukuthi abone kulula

ukuthatha izibhamu avulele inhlamvu ezinganeni zawo, konina, nasezihlotsheni

ezisuke ziseshweni lokubaseduze ngaleso sikhathi maqede azisakaze ngenhlamvu

wooa uqobo. Sekubhaliwe kwezinye izilimi ngokuphahlazwa kwamabhanoyi

emabhiIidini aye....'Uphakamela eMelika rnhIa ziyi- I I kuMandulo kowezi-200 L

Kungemangaze futhi uma sekubhalwa ngesibhicongo seTsunami sikaZibandlela

kowezi-2004.

28

Le nsi22lmhlaziya izokwelekelela kakhutu ek.ueubunguleni ·tdMhi imisebenzi

kaMasondo iyafinyelela yini elruxoxeni ngezigameko zempilo ngendlela

ezenzeka ngayo nangendlela ekholekayo. Lokhu kuyoba sesahlukweni

sesithathu lapho okuyocutshungulwa khona phakathi kokunye lokhu;

ukunukeka kwabalingiswa abathile hengenacala, ukuphaphalaza kwamaphoyisa

ophenyweni (wawo kanye namacala abukeka elula kunayikho ngempela.

2.2.2 INJULALISU (STYLISTICS)

Injulalisu iyisifundo sokucubungula isu. Ochwepheshe bale nsizakuhlaziya bathi

eminyakeni eminingi edlule, igama elalisetshenziswa kakhulu yileli lestyle (isu),

okwathi ngokuhamba kwesikhathi kwaqhamuka igama lestylistics (injulalisu),

okwaba yisifundo sokucubungula istyle (isu). UHougfi (1969:1), le ndaba uyiheka

kanje:

It is a paradox that the term 'style' has tended to disappearfrom the main stream of modem criticism, while a quasiindependent study of 'stylistics' has simultaneously made itsappearance.

Kuyindida ukuthi igama lesu liqale ukunyamalala ocw1lllingweni

lwesimanje ngenkathi kuqhamuka isifundo senjulayesu esizimele.

19ama lenjulalisu Iona lasungulwa umJalimane ogama lakhe kwakungu Leo

Spitzer, okunguyena owasungula nalesi sifundo. Ukuze kuqondakale kahle

ukuthi kukhulunywa ngani lapha, kuhle kuqalwe ngokuchaza ukuthi Iiyini

Iona isu na? Ongoti bolimi bayayithanda le ncazelo ekhuluma ngokuthi isu

lingumnikazi womsebenzi uqobo (style is the man himself). Labo, bathatha

ngokuthi indlela umbhali abhala ngayo iyisibuko esiveza ubuntu bakhe

uqobo. Lo mqondo kuthiwa wethulwa umlisa waseFrance onguGeorges Louis

Leclerc de Buffon engqungqutheleni ephakeme yezemfundo, lapho athi khona;

style is the man himself Ongoti abaningi lokhu kuchazwa kwesu basakuthatha

njengokuyikho okushaya ernhloleni ukwedlula konke okunye ukuchazwa kwesu

osekwake kwabakhona Nangempela izwakala yephusile imfishane kahle. futhi

ihlaba esikhonkosini le ncazelo. Ngamafuphi ichaza ukuthi umbhali nombhali

29

uba nendlela yakhe nje emebtusa kwabanye ababhaIi, eyenza ukllthi Iruthi

noma isifundwa imisebenzi yakhe kube lula ukuyehIusa kweminye imibhaIo.

Kuyaphawuleka ulruthi 10 mqondo wokuthi isu Iingumuntu uqobo Iwakhe

awuqondene nesiqu kanye nokubukeka kombhaIi. Kufanele kuqapheleke futhi

ukuthi ngokwazi imibhaIo yombhaIi akusho khona ukuthi sisuke sesimazi siqu

sakhe. IndIela umbhali abukeka ngayo ayihamhelani nendlela abhala ngayo noma

nanabalingiswa abhaIa ngabo. UTichy (1988:261), le ndaba uyichaza kanje:

Many who quote these words apply them superficially: theyexpect a man with a sloppy appearance to express himselfcarelessly, an earnest-looking writer to produce serious andponderous works and a prim-looking person to write neatly andproperly.

Iningi labacaphuna la mazwi liyengula: liIindela ukuthi umuntuobukeka eyidlabha abhale budlabha, kuthi obukeka ezothileakhiqize umsebenzi onokujula nokuzimisela, noyigeza abhalengobunono nangesinwe.

Kukaningi kutholakala ukuthi abafundi bezincwadi zababhali abathile bashaqeka

kuphele nasozwaneni uma sebebona ababhali abangamagugu abo bukhoma. Lokho

sekubangwa ukuthi abafundi sebehlangane nembibizane yokuthi ababhaIi

babukeka bengeyikho lokho abafundi ababecabanga ukuthi bayikho. Lokhu

kusukela ekuthini abafundi bazakhela izithombe ezithile ezingqondweni zabo

ngababhaIi bezincwadi abazifundayo. Ngeshwa kuyenzeka ukuthi lezo zithombe

zengqondo zingashayi emhlofweni. Kuba khona utnqondo othi imibhalo ezwakafa

imnandi kuyobe ibhaIwe yizincwasimende ezithile. Kube khona nomqondo

wokuthi izincwadi ezingakfasile kufanefe ukuthi zibhaIwe yizinhfwibi zakwabo.

Kanti cha ngokwangempela akuhambi kanjalo. Ukube kuhamba kanjalo kungabe

ulula kakhufu umsebenzi wokubhala ohfangothini IwababhaIi kanye

nolwabashiciIeli. Yilowo nalowo muntu ofisa ukuba umbhali kungabe uzibuka

yena, maqede kusheshe kumcacele ukuthi isifiso sakhe singaba yimpumelelo

yini, kuhlupbe khona-ke ukuthi thina Zulu sithi iqaqa al izizwa ukunuka

NabashicileIi kanjaIo. kungadingeka ukuba bavele bahlabe umkhosi wokuthi

30

bonk.e labo abafisaulruba ababhali, abazoklela pbambi kwabehluleli, maqede

batomule ababadingayo kuye ngokubukeka kwabo. Akulula-ke kanjalo.

Kuyiqiniso elingephikwe futhi ukuthi akulula kangako ukwahlulela ukuthi

umuntu unaliphi ikhono ngokumbuka ingaphandle lakhe nje. Yingakho UZulu athi

ayihlabi ngakumisa nje.

Lo mqondo othi isu lingumuntu uqobo, uchaza ukuthi yiIowo nalowo mbhaIi

unendlela yakbe yokubhala emehlusa kwabanye ababhali. Leyo ndlela-ke

isukela endleleni umbhali abuka ngayo izinto, engeke ifane neyamuntu.

Nasendleleni acabanga ngayo, nayo engefaniswe neyamuntu. Kuye kuze kufike

endleleni athintwa ngayo yizigameko ezithile zempilo, nakho okuzimele geqe!

Ingani ngisho ababhali abehJukene bangabhala ngesigameko esifanayo

esibehlele, kodwa bangabhala ngezindlela ezablukene.

Enye impikiswano ngesu, eyokuthi umbhaJi uzalwa nalo yini noma yinto

ayifunda ngendlela na? Kukhona abakholelwa ekuthini isu umbhali uzalwa

nalo, abathi uma ungaphiwanga kwasekuzaIweni ngisho ungazisakaza kanjani

akulungi. Abanye ochwepheshe isu balibuka njengento efundwayo-nje. Laba

bathi baningi ababhaIi abathi uma besaqala ukubhaIa, imisebenzi yabo

ibonakale ingenalo isu eligqame kahIe. Kodwa ngokusi:zwa ngabantu

asebemnkantshubomvu kwezokubhala, imisebenzi yabo iye ngokuya ihleleka

kangcono ivuthwa, ize ifike ezingeni elephusiIe. Lo mqondo uveza ukuthi isu

Ieli akuyona into bonke ababhali abazalwa nayo, kodwa Iiyafundwa

ngokuzejwayeza 1010 hlobo oluthile lokubhala noma ngenxa yokuqeqesheka

ngandlelathile kulolo hJobo.

Okunye okuthoIakaJa ngesu ukuthi kuba khona umbhali onekhono Iokuzalwa

elivelele okwazi ukusungula isu elisha elizimele. Leli su Iigcina selisetshenziswa

nangabanye ababhali. Olimini IwesiNgisi nje iyatholakaJa iShakesperean style.

Noma esiZulwini bekungakaze kubekhona ukugqanyiswa kwesu lababhali

ngabanye, mhlawumbe 10 msebenzi usungaba isinyathelo sokuqala esiya

ngasekuyivuleni le nkundla, seziyoqhubeka-ke ezinye izingwazi. UJohn

31

Langalibalele Oube nje, incwadi yakhe ethi Insila KaSJraJra (1930) iveza ukiithi

wayelandela kakhuIu umIando wamakhosi esizwe saKwazulu. Umsuka wokubhaIa

kukaDube ubukeka wawugxi!e othandweni olunzulu Iwendlela okwakuxoxwa ngayo

izindaba zemiIando yaKwazuIu. Isu ayelisebenzisa ekubhaIeni libukeka kuyiIona

eIaba yingqaIabutho, nabanye ababhali ababbaIa kamuva babhaIa begqugquzelwa

yilona. UNtuli no Makhambeni (1998), bathi:

Akungatshazwa nokho ukuthi umfo kaDube wenza umsebenziomkhulu wokuvula indlela yokubhala entsha. Njengoba igamalakhe IiphambiIi ekubhaIweni kwephrozi, inhlangano yababhaliUsiba yabona kufanele ukuba Iisetshenziswe ekwetheni omunyewemiklomelo ekhuthaza ukubhalwa kwezincwadi, wase ubizwangokuthi 'J.L. Oube-Via Afrika Award for Prose. '

Kubukeka sengathi lokhu kubhala kukaDube kwakusukela endleleni okwakuxoxwa

ngayo izindaba zemilando yaKwaZulu kanye nezinye nje izindaba ezazixoxwa.

Sekungashiwo kugcwale umlomo ukuthi ukubhala inoveIi kukaDube ngaIe ndlela

abhaIa ngayo, maqede yabonakala isilandelwa ngabanye ababhali, yaqamba isu

elincike kwelemilando yaKwaZulu. Umsunguli walo okunguOube. Phela uDube

walandelwa ababhali abavelele abanjengo-B.W. Vilakazi kanye no-R.R.R.

Dhlomo, ukubaIa abambaIwa. Ukuthi sithi laba babhali baIandela isu likaDube

akusho khona ukuthi babelingisa futhi benyonkela kuye. Lokhu kufanele

kuthathwe njengokuthuthukisa umsebenzi omuhle noncomekayo wengqalabutho.

Nangempela u-R.R.R. Dhlomo lolu hlobo lokubhala waluthuthukisa walubeka

ezingeni elithe xaxa ngemisebenzi yakhe eyayibhalwe ngamakhosi aKwaZulu.

Wabhala inoveli ethi UDingane (1936), UShaka (1937), UMpande (1938) kanye

namanye amanoveli amaningi. Baningi nabanye ababhali abagalela ekubhaleni

amanoveli ngendlela eyayingakaze ibonwe ngaphambili, njengoSibusiso

Nyembezi ngenoveli ethi Mntanami' Mntanami! (1950), Ubudoda Abukhulelwa

(1953) kanve nethi Inkinsela YaseMgungundlovu (1961). Naye uNyembezi

kungashiwo ukuthi waqamba isu lakhe nje. Emanovefini akhe uNyembezi

phakathi kokunye, wayethanda kakhulu ukusebenzisa urnlingiswa oyedwa ofundile

phakathi kwabantu abangafundile.

32

Lotu khondolo IwababhaIi bamanoveli abanekhofio e1ivelele abasungula izindlela

ezintsha zokubhala IusaIokhu Iuqhubeka nanamuhIa. Singabala izihlabani

ezinjengo-N.G. Sibiya ngenoveli ethi Kuxolelwa Aballiani (2002). Kakungabazeki

ukuthi umfo kaSotobe nje ukubhalwa kwenoveli ukunikelele ngesu eIisha

eselingalandelwa nangabanye ababhali. USotobe usebenzise isu lokudidiyela

izindikimba ezahlukene, waphinde wahIanganisa ngesinono abalingiswa okuqale

inoveli bebukeka beqhelelene kuhle kweMpumalanga neNtshonalanga. Kuyasolisa

ukuthi nabanye ababhali bazolikha leIi su libonakale selandiIe. Kuyakhanya futhi

ukuthi isu likaMasondo Iibambe iqhaza elikhulu endleleni okubhalwa

nokusazobhalwa ngayo inoveli yophenyo.

Isu libuye lichazeke ngezinye izindlela ezehlulale kule eyasungulwa uBuffon,

esesiyichaze ngenhla. Uchwepheshe onguHough (1969:3), isu ulichaza kanje:

Language is the dress of thought, and style IS the particular cutand fashion of the dress.

Ulimi luyisembatho somqondo, bese kuthi ISU [ibe umsikonemfashini yaleso sembatho.

Lokhu kuthinta ukungefani 'komsiko' (style) osetshenziswa ezinhlotsheni

ezablukene zemibhalo njengoba uhlobo nohlobo lombhalo lunolimi Iwalo

olwehlukile kolomunye umbhalo. InoveIi ehlekisayo inendIela yokusetshenziswa

kwamagama enokwesasa nenomoya olula. kanti inoveli ephathelene nenkolo nayo

inokwayo okwehlukile. NgokwejwayelekiIe inoveli yenkolo isebenzisa indlela

enokuzotha nenesisindo kuhambelana nokuthi 10 msiko, uwumsiko wesarnbatho

somqondo esizothile naso.

Ngamanye amazwi, lokhu kungafaniswa nokuthi indlela ulimi olusetshenziswa

ngayo ekusakazeni umdlalo kanobhutshuzwayo, ingefaniswe naleyo

yolusetshenziswa emngcwabeni. Indlela ulimi olusetshenziswa ngayo emdlalweni,

ilula inokwesasa okuze kubenobuthatha. kanti emngcwabeni kulindeleke indlela

yokusebenzisa ulimi enokucwengeka kwamagama nezothile. Kunjalo-ke

nasekubhalweni kwenoveli.

33

OIunye uhlangothi ngesu yiIoIo oIuthi Iiwukusho into efanayo ngezindIeIa

ezingefani. KukhuIunywe ngomangobe esikhundIeni sekati, ngentshitane

esikhundleni sembuzi. Sithi: indlala ivale ngehlahIa esizweni esinsundu,

esikhundIeni sokuthi: inkemane isibaqediIe abantu besizwe esimnyama.

KunjengokukhahIeIa ibhoIa likanobhutshuzwayo. Bonke abadIali abasuke

besensimini basuke belikhahlela ibhola, kodwa hhayi ngezindIeIa ezifanayo.

Abanye bathi beIikhaba ngezinyawo zakwesokudla, abanye balivatheIe

ngesinxele. Abanye balikhe ngobuchwepheshe obulijikisa, lidilingane liIable

umkhondo emoyeni, abanye baliqumuze sakulicasukeIa nasakuIixosha eduze

kwabo. Kuthi uma abanye beIibamba kube sengathi balibamba ngenomfi

ezinyaweni, kwezinye izimambana kube sengathi ibhoIa lizishaya emadwaleni.

Phezu kwakho konke Iokhu kwehIukana kwendIeIa yokwenza, okusuke kwenzeka

ukuthi honke Iaba badlali basuke bedlaIa ibhola likanobhutshuzwayo. Kwenzeka

kanjalo-ke nasendleleni yokubhala, into eyodwa ingabhaleka ngamasu

nangezindIeIa ezahIukene.

Indaba yesu ingabuye ibukwe nangohlangothi lwesikhathi. Uma sijeqeza

emanovelini esiZulu kucaca ukuthi kuvama ukubakhona ukwehlukana kwezindlela

okwakubhalwa ngazo ezikhathini zeminyaka ethiIe. Lokhu sikubona kufanele

ukubizwa ngokuthi kuyisu laleyo minyaka. UMaphumulo (1995:91-94),

amanoveli asashicileIwa uwehlukanise izigaba ezintathu:

A. Imibhalo emidala yesiZuIu (1920-1940),

B. Imibbalo ephakathi yesiZulu (1940-1960),

C. ImibhaIo yesimanje/emisha yesiZulu yona esukela enyakeni ka-I96I

kuze kuyoma ku-1988.

KuIokhu kwehlukanisa okuncomekayo kukat\1aphumulo, okunye okupha\\ulekayo

ngakho ukuthi kuhambisana nanokwehlukaniswa kwezindikimba. Ukwehlukana

34

kwezindikimba kuholele ek.wahlukaneni kwesu lalesi sikbathi. Mayelana

nemibhaJo emidaJa yesiZulu (1920), uMaphumuJo uthi:

Iningi lemibhaJo emidaJa laJiphathelene nezindaba ezindalazesizwe, esingabala kuzo izinganekwane, amasiko kanyenemikhutshana ethize yesintu.

Okuphawulekayo ngokubhaleka kwalezi zindaba ukusetshenziswa kwezindlela

zakudala zokuxoxa, okuhambisana nokuxoxwa kwendaba ngokuphindaphinda

okufuze lokho okutho[akala ezinganekwaneni njengokuthi: amantombazane

ahamba ahamba ahamba, aze ayofika lapho okwehlukana khona izindlela. Lena

yindlela yesintu yokugcizelela lokho okusuke kukhulunywa ngakho.

Nasekubhaleni okwakufundiswa ezikoleni yayikhona le mfundiso

yokuphindaphinda, kuthiwa uma ubhala indaba isinyathe[o sokuqa[a okufane[e

usithathe, kufanele uqale usho ukuthi uzothini. Esesibili kube esokukusho lokho

obuthembise ukukusho. Kwesesithathu usuyophetha ngokusho ukuthi kade uthini.

Kubonakala ukuthi kwakunenkolelo yokuthi uma ususho kaningi kanje, akukho

muntu ongathi awushongo noma akezwanga. Nangempela-ke [e mfundiso

yayibonaka[a emibha[weni ya[eyo nkathi. Iningi lale mibhalo landelwe nawulimi

oluwumfakela o[usukela ekutheni kwayona iyizihumusho ezisukela kwezinye

izilimi. Vkuhleleka kwemisho, ukunotha kolimi ngokusetshenziswa kwezisho.

izaga kanye nezifengqo kwakusezingeni elingelihle neze. Imibhalo yale nkathi.

uma sibala embalwa singathi yile elandelayo: Ufflangakula (1927), ebhalwe

nguJames Stuart kanye nethi UNkosibomllu ([938), ka P.A. Stuart. Vma sibheka

[ena ethi UNkosibomvu; P.A. Stuart (1938: I), nje, kuphawuleka izinto

ezingasejwaye[ekile ekubhalweni kwenoveli, njengokuthi umxoxi wendaba kube

ngumuntu wokuqala okhulumayo. kanje:

Zake zabakhona izinsuku ezishisayo kwelakithi. Sithe sikhulathina mabutho amadala, sasiphangelana ngokuyokhonzaeNdlunkulu. Arnadoda abevela ngakho lokhu eNkosini.

Lokhu kuxoxa ngendlela yomuntu wokuqala okhu[umayo, kuqhubeka njalo

kuyoyonke inoveli. Okunye okuphaV>'Ulekayo ngesu lale nkathi ukuxovwa

kwezigaba zendaba ezingefani ngomlingiswa osemqoka. Asikho isigameko

35

kwezigaba zendaba ezingefani ngomlingiswa osemqoka. Asikho isigameko

esisodwa esilandelwayo sikhule size siyofika ovuthondabeni. Yona le noveIi

kaNkosibomvu ibonakala ngezahluko ezixoxa ngezindatshana ezingafani kanje:

(a) Ukuvela Kwami ENkosini UShinga.(b) MhIa Ngisindisa INkosi, Bezakuyibulala(c) Ukulwela Kwami Umfazi.(d) MhIa Nginukwa lsangoma, Inkosi Ithi Angibulawe.

Zikhona nezinye ezazinendIela engcono lrunalena ezinjengalezi: Insila KaShaka

(1931), eyabhalwa uJ.L. Dube, UNoma/anga KoNdengezi (1934), ebhalwe

uR.R.R. Dhlomo kanye nethi Noma Nini (1935), eyabhalwa us.W. Vilakazi.

Inkathi yemibhalo ephakathi yesiZulu njengoba sesike sasho phambilini,

yehlukile ngokwezindikimba ezazidingidwa Sekwande izincwadi ezithuthukile

ngokwendikimba nangesifundo esitholakala ezindabeni. Sekunqamukile ukuxoxa

komxoxi ongumuntu wokuqala (ngi-). Vlimi seluthuthukile. Sekwandile ukuthi

ababhaIi baphumele eshashalazini ngemibono abablose ukuyethula Sibona

sekuvela nesakhiwo semisho engemide ngokubabazekayo, eyamukelekayo.

Sekunciphile ukuphindaphinda okungenasidingo. Zisekhona kodwa izingeniso

ezithemelezayo, njengoba sibona lapha endabeni ethi UZwelonke, ka-J.H.

Nxumalo (1950: I), engeniseka kanje:

lzinto zonke lapha emhlabeni zinesisusa sazo. Vkuze indabaizwakale kable kufanele sifunisise umnyombo wayo, bese kuthicosololo, nasenhliziyweni uma siyifunda Kanti konke lokhokwenziwa ngoba iyasikhanga ngoba siyazi isisusa kanyenomphumela wayo. Yikho-ke nje okwenza ukuba izizwe zonkezifune ukuthuthukisa ulwazi Iwazo imihla yonke lena ngokufunaimithombo, neziphethu zolwazi, nemithapho yegolide nesiliva,eliyimicebo yalomhlaba

Iningi lemibhalo yamanoveli ale nkathi lingeniswa ngendle!a efuze lena

engenhla, okwenza ukuthi kuthatheke ngokuthi yilonasu lale nkathi. Kuthatha

isikhathi impela ukuthi kungenwengqo endabeni. Kuyona le ndaba ka J.H.

Nxumalo (1949:1), kuthi noma sekuba sengathi kuyangenwa endabeni, kubuye

kufakwe imininingwane engayisukumisi ngempela indaba, kanje:

36

Sisazoke sithi qaphuqaphu, ngabakubo kaZwelonke laphobadabuka khona KasizukuyiIanda yonke indaba yokudabukakwabo, sizozephula amaphiko nje siziyeke, ngoba asiqonde khonaukuIoba izindabazezwe, kodwa ukunixoxela ngalomfowakwaNdwandwe, obizo lakhe kungUZwelonke. Kutheekudabukeni kweziNblanga zonke, zewuka nezwe laseAfrika, lababakwaNdwandwe bathi ukuba bawele uPhongolo, baflke bakhaeMagudu. Balithatha lonke kwewuse uPhongolo kuze kuyofikaeMfolozi eMnyama, kubheke eNgorne. Kuzwakala ukuthibadabuka ndawonye namaSwazi, namaKhuze, nabasEmbo,nabasernaBheleni kanye nabasemaHIutshinL Zonke lezizizwe,nezinye engingazibalile lapha zibizwa ngokuthiwa ngabaNguni.

Lokhu kuchaza okunje kuhamba ibanga elingaphezulu kwamakhasi

amathathu kungakakhulunywa lutho ngoZwelonke, ongurnlingiswa osemqoka

Yisu lenkathi-ke lelL

Kuyaqapheleka nokho ukuthi ababhali bale nkathi babeqaphelisisa ukuthi ulimi

olwalusetshenziswa kube wulirni lwesiZulu esirnsulwa, lungabinamifakela

nokunye okungeyiso isiZulu sangempela. Lapha sithola izincwadi ezinjengalezi

ezilandelayo: Mntanami! Mntanami! (1950), eyabhalwa ve.L.s. Nyembezi,

Inkungu MaZulu (1958), eyabhalwa uM. Ngcobo kanye nethi LajiJ Elihle

Kakhulu (1958), eyayihunyushwe Vc.L.S. Nyembezi. Zikhona izincwadi

ezazixakaxalole ngendlela okwakusetshenziswa ngayo ulirni nakuso lesi

sikhathi. Phakathi kwazo kukhumbuleka kuqala ethi UMamisa Iqhawe LeSwazi

(1957), eyabhalwa u-A. Miller. MhIawurnbe ukungaqhakambi kwesu okubhalwe

ngalo le ncwadi kungazitshwa ngokuthi iyisihumusho.

Inkathi yernibhalo yesimanje yesiZulu iqhakambisa ukuthuthuka kwesu

okukhulu. Sekukhona ukusetshenziswa kolimi Iwansukuzonke

nolwesimanjemanje, kwaqhelwa kolwasendulo. Sekukhona nokuguqukela kolunye

ulimi phakathi nendaba (code switching). Encwadini kaJ.e. Buthelezi ethi Impi

Yabomdabu Isethmifini (1996:24), sithola amazwi athi:

"Hallow Darling...yes ...ye ...s. Sorry to disturb you ...Nothingimportant.. just rural mentalities with their complexities ... Please takethe children to school. I can't do it today...J'OU are a darling. .,

37

Uyaqhubeka futhi nale ndlela yokuwelela kolunye ulimi uButhelezi (1996:52),

athi:

"La mantwenguntwengu okwenza babewemboza ngokuthi yidivision of needs, interests, goals cmd labour'.

UButhelezi uqhubeka enze lokhu kuwelela kolunye uIimi kakhudlwana

kwamanye amakhasi. Lokhu kuyisu elivela ohlotsheni IwamanoveIi esimanje.

Njengoba kuke kwathinteka isu lokungeniswa kwezindaba emibhaIweni emidala

kanye nephakathi yesiZuJu, Jinegebe eJikhuJu uma siqhathanisa naIeJo Jezindaba

zesimanje. Kuhlaba urnxhwele ukungeniswa okuhlala amagqozo endabeni,

kwendaha ethi Kuxolelwa Abanjani (2002: J), lapho uSibiya eyingenisa kanje:

Kwakugobhoza imvula yezinyembezi, ekhanda kuduma izihlononoezazenza uShumi angabezwa nabantu ababembingelela ngenkathiegxawnzela eya emotweni yakhe. Nakuyona imoto wangenazisaIokhu zigobhoziIe izinyembezi owayengasazihluphinangokuzesula Kwaba ukungena nje emotweni kumfo kaGumede,wabhaldaza isicabha, YillZitshinga esihlalweni, wagobodisa phezukwesiteIingi, izandIa wazibethela esiphundu, wakhala, wakhala,wakhaIa

Liyancomeka leli su Iesingeniso sesimanje. Ebinzeni lokuqala-ngqa

sekwethuleke umlingiswa osemqoka, ogama Iakhe elinguShumi. Kuvela nokuthi

ubhekene nenkinga enkulu. Yize ingakadalulwa le nkinga, kusobala ukuthi

inkulu uma imkhaIisa eyindoda kanti ngokwesiZulu ezendoda zophela

ngaphakathi. Ngokukhulu ukushesha umfundi usehehekela ekuzweni ukuthi yintoni

lena edindisa indoda isililo. KuyatholakaIa futhi nokuthi le ndaba iqala lapho

okusebenza khona uShumi.

Kubonakala sengathi izosebenza kakhulu impela le nsizakuhlaziya kulolu

cwaningo, ikakhulu uma sekubhekwa isu uMasondo abhale ngalo mayelana

nemlgomo yokubhaIwa kwenoveli yophenyo. 19ama lesu lizosebenza

ngokushintshana neJithi indleJa.

38

2.3 AMANYE AMANOVELI OPHENYO ESIZULWINI

2.3.1 INOVELI YOPHENYO YAKUDALA

KuphawulekIle phambIlini ukuthi imisebenzi yenoveIi yophenyo kaMasondo

iqhamuke komisile ernkhakheni wenoveli yophenyo esiZulwini. Akumangalisi

uma kutholakala yena uMasondo (2001:1), uqobo enanela ocwaningweni Iwakhe

Iweziqu zeMasters olungashicilelwe kanje:

What motivated the researcher to undertake this study is that thedetective novel is a new genre in South African indigenouslanguages as compared to tbe English language.

Okligqugquzele umcwaningi ukuthi enze Iesi sifundo, ukuthiinoveIi yophenyo iwuhlobo oJusha ezilimini zomdabuzaseNigizimu Afrika uma ziqhathaniswa nesiNgisi.

Kuyiqiniso Iokhu njengoba sekuphawuIekiIe, ikakhulu uma kucutshunguIwa

uWobo IwenoveIi yophenyo yesimanje, ebonakala phakathi kokunye ngokuba

nomlingiswa osemqoka ongumphenyi wecala ozimele. Lolu hlobo yilolu

esingathi olunezirnpawu zenoveli yophenyo yaseYurophu. Lolu hlobo luvama

ukuba namacala obugebengu besimanje njengokwebiwa kwezimali emabhange,

amakhosikazi atbengeIa abayeni izigebengu, ukudayiswa nokusetshenziswa

kwezidakamizwa, uphenyo Iwesirnanje Iokufokisa, ukuthethwa kwamacala

ezinkantolo zesimanje, nokunye okuyisirnanje.

Ayatholakala amanenjana esingawabiza ngokuthi ayinoveIi yophenyo Iwakudala,

yona ewuhlobo olungahambelani kahle naloIu esiluchaze ngenhla Lolu hlobo

alwenciIole ebukhoneni bornpbenyi ongurnJingiswa ozimeJe. Nesizarhu esiboJela

ophenyweni seWukile. Kulolu hIobo kubonakala kuyirnpindiselo eholela ekutheni

kuphenywe. Lokhu kuphenya akufani nokornphenyi yena ongungcweti futhi

osuke engaqondene ngqo necala kodwa osuke eziqasheIwe nje. Ukuqondana ngqo

necaIa kwalolu hJobo 'Iornphenyi' kuyayikhuphula imirnoya endabeni njengoba

inhliziyo yakhe isuke igaya izibozi, efisa ukuzibambela mathupha Iowo

othinteka ecaleni. Ukungabi wuchwepheshe 'kornphenyi' ophenyweni lwakudala

39

nakho knnomthelela woIruyibelca kwelin}'e izinga indaha Lokhu k-wenza ulruthi

indaba ihehe kakIludIwana ngenxa yokuthi kusuke kungaziwa noma 'mphenyi'

ndini uyophumelela yini njengoba ufunisela nje. Nanokuthi uthi ephenya abe

esonga eqanganisa ngenxa yokuthinteka kwakhe kakIlulu endabeni, kungefani

nokomphenyi onguchwepheshe oqeqeshiwe kulo msebenzi.

EsiZulwini inoveli engena khaxa kulolu hlobo ebhaIwe uD.BZ. Ntuli, ethi

Ngiyoze Ngimthole (1969). Kule noveli kubukeka sengathi uNtuli wayegxile

engqikithini yempindiselo kodwa wabuye wagxamalazela ezimpawini zenoveli

yophenyo ngendlela eyanelisayo, neyenza ukuthi kuphawuleke ngayo lapha Kule

noveli umlingiswa osemqoka uBhakubha Dube, otholakaIa elandela umkhondo

kaGwaqaza MaIinga owabulaIa uyise. Uphenyo lukaBhakubha lubonakala

lungukuzithathela umthetho ngezandla UBhakubha uzivusela yena umkhondo

kaGwaqaza, ngokusizwa umzala wakhe ongumngane wakhe futhi, uSibiya.

Amaphoyisa oMkbize noKubheka nawo aphume owawo umkhankaso, ethungatha

yena 10 Gwaqaza amsola ngokubulaIa uDube, kuthi kuwo Iowa mnyama azithole

sekufanele athungathe noBhakubha futhi. Kunovalo lokuthi kunomonakalo

omkhulu oyovela uma uBhakubha betholana nesigebengu esinguGwaqaza

bebodwa ehlane.

Indawo kanye nenhlaIo kuyahambelana nenkathi yakudala UDube uyise

kaBhakubha ubulawelwe endaweni yasemakhaya aseNguga. UGwaqaza

ungowakwaDuzula, ubalekela emakhaya aseLusehle aqhubekele nasekhweni lakhe

eNsangane emva kokuzwa ukuthi ingaIo yomthetho. iyamfuna Uphenyo lulonke

ke nje lugxile endaweni yasemakhaya nasempilweni eyisikhaya. Uma oGwaqaza

noBhakubha sebehlwelwe bakhulekela isikhundla sokulaIa emizini esendaweni

abahlwathiza kuyo, abangenisi emahhotela. Zimbalwa izimoto, okwenza

batholakale behamba amabanga amade ngezinyawo. Nezitolo kule ndawo

ziyingcosana UBhakubha umkhondo u\';uhogela ngokwendlela yakudaIa. Uhamba

ebuza kubantu ahlangana nabo endleleni ukuthi abakaze bababone yini

oGwaqaza nonkosikazi wakhe uMaZungu. Namaphoyisa oMkhize

asengqayingqayini yokuthi kube yiwona aiinyelela kuqala koBhakubha noGwaqaza

40

Imnamanye amaphoyisa. Kunenkolelo yolmtbi laiyiwe ezangomeni uma uphenyo

Iwehluleka. KuNtuli (1969:124), kuthoIakaIa le ngxoxo:

"Uthi Sayitsheni akungcono kesime sifune izangoma sibhuIe?"

"Musa ukudlala wena. Yithina izangoma ezipbambili. U:rothiniuma siya esangomeni sifIke sithi isangoma sebafa bobabilibadIiwa yizingwenya, noma siveIe sithi badIiwa ngamanqe abaficabefiJe?"

Nokho amaphoyisa agcina engayanga esangomeni. Yize lrunjalo, kubukeka

kusemqoka ukukunokondisa ukuthi wake wasikazeka umqondo wokushaya umhIahlo

njengenye indlela yokuqhuba uphenyo. Ngakolunye uhlangothi uBhakubha uthe

angedukelwa umkhondo kaGwaqaza wafIkelwa umcabango wokuqhuba uphenyo

ngokuyoshaya umhIablo. BamyaIeIa isangoma esinguNdIangamandla. EsesendleIeni

ebheke khona, nango esechezukela esontweni eyocela ukuba umfundisi namakholwa

bamphoIofethele ngoGwaqaza. Usaqhuba Iona njaIo uphenyo. Nokho intshebe

engumfundisi iyamchitha. Ntuli (1%9:130):

klJkuphoIofetha rnntanami yisipho esivela kuNkuIunkulu.KuleIibandla akekho onaso lesosipho."

"Nx! Ningamakholwa anjani nina?" esho ngokufutheka. Ashesheazikhuze: "Uxolo. Bengithi nani ninaso Iesisipho. Salani-ke."

"Nxa ufuna ukukhulekelwa linda kancane nje, isizongenainkonzo..."

"Angisenaso neze isikhathi salokho."

"Phela sizoqala ngaso isiguqo sakho bese...."

"Hayi, bengingezile esiguqweni baha. Njengoba ningak-wazi nJeulrungisiza, kulungile, ngizokwedlulela phambilL" Ashingileahambe.

Kukhanye ukuthi wehluleka kanjalo-ke uBhakubha ukuthola usizo esornweni

ngophenyo Iwakhe. Usuka lapho arhathele njalo eseqonde emzini wesangoma

uNdlangamandla. Ngeshwa, isangoma siyamchitha ngoba abaphansi

bayasitshela ukuthi ufuna ukuchitha igazi. KuNtuli (1969:131), isangoma, sithi:

41

"Hawu, haw-u,)w le? Umfula? Hayi, alrusiwona. Yigazi? Yigazil"Seluleke manje sibheke ezintungweni: "Yigazi! Hawu, kantingumthakathi! Inhliziyo yakhe igcwele amahlule. Ufuna ukuchithaigazi. Akahambe! Akahambe! Akaphume lapha endlini yami!Akaphume bo!"

LishabaIaIa kanjaIo kuBbakubha ithemba lokuthola umkhondo kaGwaqaza

ngokusizwa isangoma uNdIangamandla. Okusemqoka nokho ngaiezi zigameko

ezintathu ezivele ngenhla; esamaphoyisa sokucabanga ukuya esangomeni,

esikaBhakubha sokucela isipholofetho esontweni kanye nesokuya esangomeni

uNdlangamandla, kuveza izibonelo ezinhle zezinye izindlela zakudala

zokuIandeIa umkhondo wobugebengu.

Olmsemqoka nakakhulu ukuthi uma wemukeleka lo mcabango owethulwe

mayelana noNgiyoze Ngimthole (1969), kungashiwo kugcwaie umlomo ukuthi

inoveli yophenyo yesiZulu iqale ukubonakala ngonyaka we-I%9.

2.3.2 INOVELI YOPHENYO ENGAPHELELE

Phakathi kwezimpawu zenoveli yophenyo ezisemqoka kufanele umlingiswa

osemqoka kube umphenyi, okuvama ukuthi kube umphenyi ozimele. Okunye,

ukuthi indaba kufanele ithwalwe yilo uphenyo kUSllka ekuqaieni kuze kuyofika

esiphethweni. Lokhu kuholela ekuthini kube nombuzo othi; angethiwa liphi

Igama amanoveli esimanje anophenyo kodwa angenazo lezi zimpawu

ozisemqoka na? Lapha sibala amanoveli afuze eka-D.B.K. Mhlongo ethi Itshe

Eliyigugu (1991) neka-L.F. Mathenjwa ethi Sekusele lmizuzu... (1997). Okwamanje

sibona ukuthi la manoveli angethiwa igama elithi 'inoveli yophenyo engaphelele'

ekubeni nezimpawu zenoveli yophenyo. Okwenza kupha\\luleke ukuthi la manovefi

awangeni khaxa ekubeni awophenyo, yilokhu okulandelayo:

Uma sibhekisisa kuMathenjwa (1997) kuphawuleka ukuthi isahluko sokuqaia

asithinti lutho olumayelana nophenyo, kodwa sigxile ekwathuleni uJimmy

nebandla lakhe lemigulukudu edla insangu eIingoVika, uMike, uPopo, uSporo

kanye noGabade. Leli bandla elizibiza ngeBig Six lenza elidume ngakho

kokuthunqisa wona umthunzi wezinkukhu maqede libukeze izigigaba zaIo

zobuqola nokuhlabana kwalo ngobugebengu. Lihasha ukudla kwalo kunjeya,

42

lruze lmqhamuke yena uJimmy elexwayisa ngolmthi isikhwama salo sesisele

namarandi angamakhulu amabiIi kuphela. Kuvela ulmthi isu lolruIdtuphula

isiIdtwama kuzoba ulruthumba indodakazi kaMfundisi uMcebo uSipheni, ukuze

bafune irnaIi eyizinkulungwane eziyishumi zokuyidedela lruyise.

Isigaba sesibili salesi sahIuko sethula isipholofetho sikaMshurnayeli uChili

owayeboniswe uSipheni esolwandle edonswa yisilwane esifana nengwenya.

NoIdto uMfundisi uMcebo akernbulekelwa kahle ulmthi sichaza ulmthini lesi

sipholofetho, kodwa uthi uzokwenqaba ulruthi uSipheni avakashele olwandle.

Sethula noSipheni otholakala ezibhocobalele esikoleni. Kuso sonke isahluko

esiyethula ngobukhulu ubuchwepheshe le ndaba, esihIabahlose nangarnancoko

aphakarnisa isasasa lokuyifunda, noIdto alrukabibikho lutho oseluthinta uphenyo.

Kwacala aIikenzeki, lruseyizigigaba eziholela lrulo nje.

IsahIuko sesibili sigxila elrubanjweni IrukaSipheni ngarnaqola kaJirnrny,

nokuxhumana kwazo izigehengu zazisana ngolruthi ziphurnelele ekurnbarnbeni

urnnta ka Mfundisi. Lesi sahluko siphela lapho izigebengu zishayela uMfundisi

uMcebo okolruqala zirnazisa ulruthi urna esafuna ukuthola indodakazi yakhe

iphila akaIungise izinkulungwane eziyishurni zamarandi. Akukangenwa namanje

ophenyweni.

Isahluko sesithathu sigxile esidididini esisuka ernuva kolruba sekungene ucingo

lwezigebengu kwaMfundisi uMcebo. Kutholakala uMfundisi eshayeka phansi

equleka lruba njeyaya. Indaba isilanyulwa uMshurnayeli uChili oqharnuka

nombono wolruthi kubikelwe amaphoyisa ngaloludaba. Ngakolunye uhlangothi

i1inde ungolinda iBig Six, lutho ulmqhamuka irekisi elilethe imali. Alukaqali

narnanje njaIo uphenyo. ArnaIungiselelo ophenyo aqala ngasekupheleni

kwesahluko sesine nakhu sizwa amaphoyisa exoxa kanje: L.F. Mathenjwa

(1997:69):

"Kuvacaca ukuthi akuIdto mnvakazo kumbe-ke amanvathelo. - .esingawathatha manje ebusuku. Masilinde uDeteCTive Sithebeekuseni."

43

Esahtukweni esilandelayo oIrungesesihlanil almqllllbeki liltho futbi ngopbenyo

ngaphandle kokugasela kweBig Six esitolo sakwaNtuli, osekwethula elinye icala,

futhi ngaleyo ndlela sekwandisa isidingo solunye uphenyo. Uqobo lophenyo

luze luqale esahlukweni sesithupha, iyonke inezahluko eziyisishagalolunye.

Nebala uphenyo olungelude oluharnbisana nomgoga ocushwe yiqembu

larnaphoyisa Iwenza ukuthi 19cme ibanjiwe imigulukudu yeBig Six.

Besingahlose khona-ke ukuhIaziya le ncwadi engenhla ngokuphelele, kodwa

OOkuwukuzama ukwenza isibonelo sokuthi nebala luyatholakala uphenyo kuyona

yize lungayenzi ukuthi iOO yinoveli yopbenyo ephelele.

2.3.3 INOVELI YOPHENYO YESIMANJE

Njengoba . OOkuphawulekile pharnbilini ukuthi kunendlala kamadlantule

yarnanoveli ophenyo, kubukeka sengathi ngaphandle kwezincwadi zikaM.M.

Masondo, iyodwa engena khaxa ngaphansi kohloOO olungabizwa ngokuthi

olwesimanje. Leyo yilena ebhalwe ngu-e.T. Msimang, ethi Walivuma Icala

(1996). Zithi zibekwa nje kule ndaba besethulelwa Iowa ongumphenyi futhi

ongumlingiswa osernqoka, uMbhekeni umfo kaDlamini. Le ndaba itholakala

iharnOOlana kakhulu nemigomo yenoveli yophenyo, kanje:

2.3.3.1 ICALA LOBUGEBENGU ELIBUKEKA LlSOBALA

Le ndaba ithi iqala oje, kuvezwe uMandlenkosi Mtshali ongumsolwa ecaleni

lokubulawa kukaZinhle Mavundla elivuma leli cala enkantolo. Kubukeka

kungasekho kuphikisana-ke okungalokhu kwenziwa ngoba umsolwa uzivumela

yena icala. Enjalo-nje akafune bheyili nammeli. Phezu kwalokhu kunobufakazi

obuqanda ikhanda OOkuthi uMandlenkosi wabanjwa amaphoyisa ewuphethe

ummese owajuqa uZinhle. Ngalezi zizathu ezibalwe ngenhla, kubukeka kusobala

ukuthi uMandlenkosi uyena ngempela umbulali. Libukeka lisobala-ke icala.

2.3.3.2 UMSOLWA ONUKEKA EBE ENGENACALA

UMand!enkosi Mtshali unukeka enganacala kule ndaba. Lokhu kunukeka

kuqhutshe!wa pharnbili uyena luqoOO, ngokulivurna kwakbe leli cala.

lJMsirnang (I996:2), uthi:

44

Aqale acimeze isildlatlri eside lh\o1andla Uthe esuka ware eqanulakakhulu amehlo. Agqolozele futhi kuIeyo ndawo emshayweni,anikine ikhanda qede aphendule ngembodlongo yezwi athi: "Yebonkosi yenkantolo! Ngiyaliv"UIIla icala.~

Esweni eliqaphelayo Iruyabonakala nokho ekwenzeni kukaMandla oIruchazwe

ngenhla ukuthi kukhona oIrushaya amanZJ. ObeseIruyodinga uIruthi

Irulandelisiswe uIruthi ulenze ngempela yini leli cala aIivumayo. UMandla

uphinde angafuni ukuzwa ngommeli nanganoma yiluphi olunye usizo olungase

lumelekelele uIruthi angagwetshelwa leli cala. Kukhona kodwa abakholelwa

uIruthi akanacala. Okumangaza kakhulu uIruthi phakathi kwabo kukhona

uNontobeko ongudadewabo walowo obulewe. Kukhona nodadewabo

kaMandlenkosi uThandeka, unina uMaSibiya kanye noMbhekeni, umphenyi

ozimele.

2.3.3.3 UKUNHLANHLATHA KWAMAPHOYISA

USayitsheni Mbatha uyena owethulwa egqamisa ukunhlanhlatha kwamaphoyisa

kule ndaba. Nango eyosukela uMbhekeni umphenyi ozimele emzini wakhe

eyomesabisa, emsongela, kubanjeya. Msimang (1996:48):

"Dlamini, angizile ukuzobuza imibuzo. Ngizokutshela. Okwesibiliwena awuyona nakancane intanga yokudazisana nami inkani.Okwakho uIrulalela engiIrutshela khona. NgiyaIrutshela-ke ngithiuMtshali usesibhalile isitatimende. Asikho-ke isidingo sokubawena uzomfunza esakho.

UMbatha unhlanhlatha ngokuthi ashaye sengathi ukuphenya amacala lokhu

Iruya ngobudala. Abuye athathe ngoIruthi okubhalwe esitatimendeni

sekuyikhoyikho, akusenakuvela obunye ubufakazi obungaIruguqula konke [okho

obekuvele kuqala. Kwenye ingxenye, Msimang (1996:148), sithola la mazwi:

Wayilamula, Nondaba. Ngithe angiqale kuwe ngoIrubona ukuthiuma ngiqala kuSayitsheni Mbatha sizoxabana. Angazi nomause)'agUga yini lowo. Usenelinye nje ikhanda elilukhuni muva nje.

La mazwi acashuniwe afakazela ukuthi nebala kuyabonakaIa ukunhlanhlatha

emgudwini wokuphenya kala lapha kuSayitsheni uMbatha.

2.3.3.4 UKUKHALIPHA

KOMPHENYI

NOKUQAPHELA OIWTHE

45

XAXA

Zibekwa nje, inkukhu yavele yawusola urngqakazo Iapha IruMbhekeni ukuthi

kukhona okushaya amanzi kuIokhu lruvunywa kwecala. Msimang (1996:4),

sithola lokhu:

Konje ngabe wembulelwani ngalokhu uMbhekeni? lzinyernbezizendoda endala zamhlaba ezinzulwini zenhliziyo waba nomunyuongayiwa. Nakanjani inkulu indaba kuleli cala. Kuthi laphoekhurnbula ukuthi le ndoda esikhalisa okwenina manje Weiqephuza emizuzwini engemingaki ithi yiyona ayabulala uZinhlefuthi imbulala ngenhloso nangesihluku. Pho manje isitetenyiswayini?

Yilokhu kukhalipha nokuqaphela okwenza uMbhekeni angene shi kuleli cala,

ukuze ekugcineni akwazi ukuvumbulula okuningi amaphoyisa anjengoMbatha

ayengakubonanga.

2.3.3.5 IBOHLOLOLO ELETHUSAYO

AlruveIi kahle nokho okwethusayo ebohlololweni lale ndaba. Okwethusayo

kutholakala engxenyeni ebonakala iwuvuthondaba lwale ndaba. Uvuthondaba

yilapho okutholakala khona uNsimbi ebholokoqa amaqiniso ngokubulala kwakhe

uZinhle. Lokhu kutholakala kuMsimang (1996:213):

"Nkosi yenkantolo, ngaya kwaMavundla, ngibizwe ngumamawakhona uMaMchunu."... "'Ngamfica emele indodakazi yakheumufi ethi ayifonele uMandla imtshele ukuthi isimalile.Indodakazi yakhe - ngisho urnufi u... uZinhJe - yafona yamalauMandla kodwa ikhala. Yathi ingafona waphendukela kimi wathinango-ke umakoti wakho akusekho bhobhodlelana elizokubangisayena. Waphuma wasishiya sobabili. Ngajabula ukuthola [eIi thubangoba kwase kuyiminyaka ngimeshela uZinhle kodwa engafuniukungiqoma.

l.JNsimbi ugeqa amagula aze afinyelele lapho achaza khona indlela abulala

ngayo uZinhle, Msimang (1996:213), athi:

Ngamfica eFive Roses ngazama ukumncenga, ngimkhombisaukuthi ngimthanda kanja.'1i. Wanginqaphiya kabuh[ungu esho

46

noIrnthi uqoma ukufa kunokuthandana nodoti ofana nami.Isikhwele nentukuthelo kwangengama ngehluleka ukuzibamba.Kwathi fithi, kwabamnyama emehlweni. Angazi ukuthi umesengawukhipha nini. Ngamgwaza ngaphansi kwebele wawela phansingoba sasikade sikhuluma simile. Ngakhwela phezu kwakhengamgwaza enqwababeni ngasemithombothini. Ngangithikungeono afe kunolruba aphelele kuMandla.

Okuxoxwa ngakho ebohlololweni ngokwenzeka emva kokuba uNsimbi

esethweswe icala, inhlanzi isishelwe amanzi kuMaMchunu. Usethole impama

eshisayo kuMavundla maqede wamshiya khona lapho emagcekeni asenkantolo.

UMaMchunu uze udatshukelwa uNontobeko ngokumnika imali yokugibela.

Msimang (1996:216):

Ufuna ukumshiya unina, amshiye eyinhlwa ezizweni, kodwakuyala. Ekugcineni ukhipha isikhwama semaIi. Ukhipha ihehebaelibomvu 1ika-R50. Uqonda kunina umnika Iooa. Uyavalelisa.

Lokhu kusho ukuthi Iingabekwa ngembaba ukuthi akukho ukudalulwa kulesi

sigaba kokuthi uphenyo lulandelwe kanjani. Futhi kubukeka besingekho

nesidingo ngoba uphenyo lukaMbhekeni beluvele lusobala ngesikhathi lwenzeka.

2.4 ISIPHEmO

Sekubekekile ukuthi injulayesu!ena uqobo Iwayo iyihlumela letiyori lesu.

Umsunguli wayo uMjalimane owayaziwa ngokuthi uSiptzer. Injulayesu

itbolakala iyisifundo esigxile ekucubunguleni isu. Kuvele nokuthi uma sibuka

isu kukhona umqondo othi liwumuntu uqobo Iwakhe: style is the man himself.

Lo rnqondo kuthiwa wasungulwa mnJalimane onguBuffon, echaza ukuthi isu

liveza indlela umbhali acabanga ngayo nanendlela abuka ngayo izinto. Kuvele

nokuthi ISU lingehlukana kuye ngohlobo lombhalo. Njengokuthi umbhalo

ohlekisayo ubhalwa ngendlela ehleleke yabalula kunenoveli yenkolo nje.

Inoveli ehlekisayo ayicopheleli ukucwecwa amagama kangako, iv.uthelawayeka

uma iqhathaniswa neyenkolo. Kuthintekile ukuthi kuba khona nesu eliqanjwe

ngumlobi othile maqede lalandelwa futhi lathuthukiswa abanye ababhali. Kulapho

okuvele khona nokuthi cishe seliyobakhona nje ISU likaM.M. Masondo

47

ekubhalweni kwenoveli yopbenyo. Kuvele nokuthi isu liwnkusbo into eyodwa

ngezindlela ezahIukene, kwaze kwafaniswa nomdlalo webhola

likanobhutshuzwayo abadlali balo abalikhahlela ngezindlela ezahlukene.

Kuthinteke nokuthi kukhona nesu eIigxIle ekwahlukaneni kwezikhathi. Kukhona isu

lenoveIi endaIa, kusukela eminyakeni yowe-I920 kuya kowe-I940.

Kwakusenzinyana lapha, kusathenyelezwa indaba iba nezigabagaba ezixoxa

izindatshana ezingefani, nolimi lungahlelekile kahle. Iningi lamanoveli ale nkathi

ayesagxiIe emlandweni waKwazulu. Iminyaka esukela kowe -1941 kuya kowe

1960, yayisinendlela yokubhala engconywana. Ulimi seluthuthukile, ababhali

sebephumela obala ngaleyo mibono abafuna ukuyedlulisela kubafundi.

Izindikimba eziningi ziphethe izifundo ezithile. Kungasagxiliwe kakhulu

emlandweni.

Iminyaka yowe-I960 kuza nganeno osekuyiminyaka yenoveli yesimanje,

yandelwe phakathi kwezinye izinto; yindlela yokungenisa indaba engathemelezi

kanye nolimi Iwesimanjemanje oIumbandakanya nokuxubaxuba izilimi.

Kuthinteke nensizakuhlaziya yesenzekongqo. Kwaphawuleka ukuthi lena

yindlela yokubhala ezama ukuveza indlela izinto zibe njengoba zinjalo. Kungaba

ukubhala ngabo ubugebengu nokuphenywa kwamacala obugebengu, kungaba

yizifo ezifana ne-ngculazi nesandulela sayo kanye nezinye izigameko ezehla

ngesihluku nokwesabisa njengeTsunami kanye nezigemegeme ezingadle

ngakwethusa zemihla ngemihla ezithinta imindeni nemiphakathi. Kuthinteke

nokuthi uma kubukisiswa, kunezinhlobo ezahlukene zamanoveli ophenyo

esiZulwini. Kukhona esingathi yinoveli yophenyo yakudala, lapho okukhetheke

khona inoveli ethi Ngiyoze Ngimthole (1969). Kuphawuleke nokuthi akhona

namanoveli analo uphenyo, futhi olubhaleke ngendlela ehlabablose kakhulu

impela nje, kodwa angenaso isidingo ngqangi sokuthi uphenyo kubeyilona

oluthwala indaba kusuka ngasekuqaleni lZe iyophela, nokuthi umlingiswa

osemqoka kube umphenyi wecala.

48

Lolu hlobo lwethrwe igama elithi; IBOVeti YopIleDyo Eugaphelele. Lapha

kuphawuleke kabarmma ngencwadi ethi Sekusele Imizuzu ...(l997). Uhlobo

lwesithathu, yilolo lwamanoveli ophenyo esimanje. Lapha kuphawuleke

ngencwadi ethi Walivuma lcola (1996). Lolu hlobo yilona olufuzene

nolwezincwadi zika M.M. Masondo.

49

ISAHLUKO SESITHATHU

3.0 IMIGOMO YENOVELI YOPHENYO

3.1 ISINGENISO

Lesi sahIuko siyimikhakha emibili. Umkhakha wokuqala wethula iqoqa lamanoveli

ophenyo kaMasondo, okuzogxilwa kuwo kulolu cwaningo. Le ngxenye yalesi

sahluko iyosiza labo abayofunda 10 msebenzi wocwaningo bengazange balithole

ithuba Iokuwafunda onke amanoveli kaMasondo esigxile kuwo lapha. Ngenxa

yobuningi bamanoveli asizukugxila kuyo yonke imininingwane yaleyo naleyo

noveli, kodwa sizothinta amaphuzu asemqoka nje ukuze kulandeleke kangcono

ukuthi leyo naleyo noveli iquketheni. Kuso lesi sahluko sizobuye sigxile

ekucubunguleni imigomo yenoveli yophenyo. Le rnigomo iyona okufanele ilandelwe

umbhali kulolu hlobo lombhalo. Iyona-ke ezokhomba ukuthi uMasondo usondele

okukanye uqhele kangakanani kulokbo okufanelekile.

3.2 IQOQA LAMANOVELI KAMASONDO

3.2.1 lphisi Nezinyoka (1990: A)

Le ndaba imayelana nophenyo lokugqekezwa kwebhange iLYalion Bank.

Umphenyi wecala uThemba Zondo. Umuntu wokuqala axoxa naye uThemba

rnayelana nopbenyo ngumphathi webhange uMagwegwe Buthelezi. Eku.xoxeni

kwabo kokuqala kuvela ukuthi imali entshontshiwe ingamakhulu amabili anane

ezinkulungwane zamarandi. Kuvela nokuthi izigebengu zagqekeza ihhovisi lakhe

uMagwegwe zase zifinyelela kalula esisefeni. Kwamsolisa lokhu UZondo,

ukuthi kufanele ukuthi kwenziwe umuntu onolwazi oluphelele ngebhange.

UButhelezi wengeza nangokuthi kwatholakala isinqamu sik3g\vayi onensangu

lapho okwagqekezwa khona

Indaba yensangu yenza ukuthi UZondo akalandele umkhondo kanoma ubani

obhema insangu ngethemba Iokuthi angase azithele kulowo noma kulabo

abagqekeza ebhange. Esikhundleni sokusombululeka kwale nkinga uZondo

50

uzithola enqwamana nezinye izinItinga, njengokohlaselwa yintsha yaseRudi's

Disco. Uphinde ashaywe urnuntu otInle ngenkathi ephindela egumbini lakhe.

Lokhu kushaywa kwakhe kumyisa esibhedlela lapho afIke ahoshe khona

umkhondo ngoTaga, owezwa ngandlebenye ukuthi naye ubhema insangu.

Ekulandeleni kwakhe umkhondo kaTaga kugcina kucaca ukuthi uyogcina

ebambe utalagu.

Ekuhlanganeni noMhlobo Mvubu oyiphoyisa elingumphenyi wecala kucaca

ukuthi akukho lusizo olutheni uZondo azoluthola Empeleni uMvubu akahlonizi

ngokuthi akamdingi uZondo ukuthi aphenye leli cala. Unya uMhlobo amukela

ngalo uZondo Iwenza ukuthi agcine esesoleka ukuthi kukhona akugodlayo

noma asola ukuthi kungase kuvumbululeke uma kuqhutshekwa nophenyo. Kuwo

Iowa mnyama kuvela udaba lukaBheki Hlophe owayefIsa ukubonana noZondo.

Ngeshwa uHIophe wabulawa bengakabonani noZondo. Kuyamkhanyela UZondo

ukuthi urnbulali Iona uhIangene nokugqekezwa kwebhange futhi nguye Iona

owayemhlasele ehhotela. UZondo uyaqhubeka nokuqhwandaqhwanda

ngokubulawa kukaHlophe angatholi lutho oluphathekayo ngisho kuBusisiwe

imbala udadewabo kaHlophe. Okwaqina ekubuyeni kwakhe kuBusisiwe,

yizinsolo zokuthi kukhona okushaya amanzi ngoMvubu. Okokuqala uMvubu

wayeshaye sengathi akamazi uBusisiwe. Okwesibili uBusisiwe waveza ukuthi

urnbone engaphathekile kahle uMvubu.

Lokhu kusoleka kukaMvubu kuholela UZondo ekuthini aqinise ukuphenya

ngaye. Uqhwanda aze athole ngoSipho umsizi kaMhlobo ukuthi unkabi Iona

wake wasebenza esiteshini samaphoyisa eKatlehong. Nokuthi uMhlobo

akathandisisi ukuthi kuxoxwe ngaleyo ndaba UZondo wabona kufanelekile

ukuthi akayophenya ukuthi bazini ngol\<thlobo koKatlehong lapho. Udaba

alulandiswa uNsakansaka iphoyisa laseKatlehong Iwalwethusa. Wathola ukuthi

u..l\1hlobo Iona waxoshwa emva kokubanjwa ukuthi wantshontsha imali

eyayisesisefeni khona emaphoyiseni eKatlehong. Uphenya aze ayofika

kuDlamini owayephethe esiteshini saseKatlehong ngesikhathi sikalvfvubu.

Incazelo ayithola kuDlamini yaluguqula yaluqeda uphenyo ngoba yaveza ukuthi

51

indaba inoNsakansaka 1003. Futhi Irovela noIrnlhi uDlamini wahlasetwa

wadutshulwa ephenya Iona lolu daba. UZondo wathi esesuka kwaDlamini

wahlangana noNsakansaka bahiIizisana. Ekwahlukaneni kwabo uZondo

wamlandela uNsakansaka wamfica eshaya ucingo etshela othiIe ukuthi

uzobathulisa bobahili uZondo noMvuhu.

Izigameko ezalandela emva kwalokhu zaIigeza igama likaMvubu kula macala.

KwasekuhlaIukile ukuthi ungqondongqondo nguNsakansaka. UZondo, uMvubu

kanye noSipho bakwazi ukuthi bagcine bebabambiIe oNsakansaka noMagwegwe

Buthelezi. KwatholakaIa yonke irnali eyayebiwe ebhange kanye nenye eningi.

3.2.2 Isigcawu Senkantolo (1990: B)

Le ndaba ixoxa ngecaIa lezigebengu ezihlasele urnndeni kasomabhizinisi

uKubheka, zifuna irnvalamlomo ngecala lokubulala alenza kudala engakadumi.

Ekuthungatheni usizo oIuzornkhulula kulezi zigebengu uKubheka uya kummeli

uNgubane. Nguyena 10 Ngubane ogcma esengumphenyi waleli cala

Iemvalamlomo. Le ndaba igxile edanyini laseNcadu eNyukhasela nasendaweni

eseduze nalo lapho izigebengu ezazifuna imali yemvalamlomo eyinkulungwane

namakhulu amahlanu amarandi ifakwe khona.

UNgubane wenza izaba zokuxabanisa izigebengu ngokubhala incwadi efana

neyayibha!we zigebengu bese eguqula isarnba semali esasibhaIiwe. Lokhu

kwakuzofaka umoya wokungathembani ezigebengwini, yiIowo naIowo acabange

ukuthi isarnba semaIi siguqulwe ngomunye maqede kuxatshanwe. Lokhu

kwakuzornnikeza ithuba lokuzicupha kahle Iezi zigebengu uNgubane.

Nangempela ngokusizwa uThemba owayengumphenyi ozimele, uNgubane

wakwazi ukucupha umgoga wakhe owenza ukuthi irnali eyayizofakwa

uDuduzile ibuye ngakuye. Lolu daba wabuye waluveza ephephandabeni. enzela

ukufaka izigebengu ingebhe ngoba aZl ukuthi ziyesaba ukuphuma

emaphephandabeni.

52

Kubakhona ukungqnbu7ana pbakathi knkaNgubane nendodakazi kaKubheka

uDuduzile, eyayibona sengathi uyaphaphaIaza uMbomvu ekuphenyeni kwakhe.

Kuvela nokuthi uDuduziIe usehamba ehlome ngesibhamu sikayise esinyamaIele.

UThokoZIle, intokazi eyayilande imaIi edanyini ikhononda ngokuthi kukhona

umuntu oyinqumela ugwayi katiki, ofuna imaIi yakhe lapha. Kuvela izinsolo

zokuthi uMagwegwe Buthelezi Iona onolwazi lokuthi uKubheka wake wanecala

lokubulala okungase kuoo nguye 10 osefuna le mvalamlomo.

Ngokuhamba kwesikhathi kuyaqina ukuthi uMagwegwe Buthelezi uyathinteka

ngempela kulolu daba IwemvaIamlomo. Lokhu kuvela uma kulandelwa

ubunikazi bemoto eyayihamOOle kwaThoko, okwatholakala ukuthi eyakhe

uMagwegwe. Indaba ingena kwelinye iqophelo lapho sekutholakala ukuthi

unkosikazi Kubheka uselibulele elinye lamaqola elinguMhlobo. UIidubule

ngesibhamu sikaKubheka. Kusukela lapho-ke uphenyo lukaNgubane luthatha

elinye igxathu esefuna ukuthola ukuthi ngubani ngempela umbulali kaMhlobo.

Emva kochungechunge lophenyo kwagcina kuvele ukuthi ngempela uMagwegwe

ungelinye lamaqola futhi uyena owabulala uMhlobo ababebambisene naye

ebuqoleni. Wambulala ngenxa yokuthi babengasethemOOne kulandela

ukuguqulwa kwamanani emali yemvalamlomo eyayifunwa emndenini

wakwaKubheka.

3.2.3 Ngaze Ngazenza (1994 : A)

Lapha uphenyo lumayelana nokubulawa kukaBhekani Ndlovu. Umphenyi

wecala ummeli uQodlwana Mthethwa. Indaba iqala kuxabana yena uBhekani

10 noMginsa. Kubangwa ukuthi uMginsa ongumculi usola uBhekani

ongumgqugquzeli womculo wakhe, ukuthi urnenzele phansi ngokubhuntshisa

idili lakhe lomculo. Baxabana-ke uMginsa aze akhiphe izwi lokusonga elithi

uzokhipha igazi likaBhekani. Ngakusasa uBhekani utholakaIa esefile.

edutshuliwe. Okuxaka nakakhulu ukuthi kule ndawo bekukhona noThoko

ongunobhaia kaMginsa.

53

Iminwe yamaphoyisa ivele ikhombe }~ uTholm ukuthi ungumbulali. Uyena

owayelapho okwahulawelwa khona uBhekani. Kwatholakala imisalela yeminwe

yakhe esibhanyini okwadutsbulwa ngaso uBhekani. Yengeza nangokuthi

uhethunywe uMginsa, obevele esongele uBhekani ukuthi uzochitha igazi lakhe.

Ophuma eceleni okwentuthu yenqawe, ummeli uMthethwa ovele asole ukuthi

akuyena uThoko obulale uBhekani. Ngokusizwa uThemba ongumphenyi

ozimele, uMthethwa uqala uchungechunge lophenyo. Umuntu wokuqala naye

uMthethwa asolela kuye, uMginsa. Naye uMginsa ukhuluma aphinde enze

izinto ngendlela eziziqinisayo lezi zinsolo. Kuvela ukuthi walayela uThoko

indIela eya eNyukhasela enqarnuIelayo eyarnedukisa. Naphezu kwaIokho

wayemeboIeke imoto ngesizathu esingaqondakali. Le ndleIa eyamedusa uThoko

yiyo le eyaze yamhlanganisa noBhekani umufi. Wethembisa ukuya ehhovisi

likaMthethwa kodwa wagcina engasayanga khona, okwenza ukuthi uMthethwa

acahange ukuthi uyacasha KutholakaIa umgexo wakhe kanokusho lapho

okwahuIaweIwa khona uBhekani. Uphinde atholakale evalele unkosikazi

NdImu egunjini Iakhe (uMginsa), lokulaIa.

Umkhondo owawulandelwa uMthethwa uthatha elinye ijika ngenkathi

eqaphelisisa ukwenza kukamqaphi wasemaqhugwaneni owayebuye abe

ngunogada kaMginsa, Iowo pheIa uMpondlela. Ukwenza kukaMpondlela mhla

uMthethwa efika nethimba Iakhe emaqhugwaneni okwakubulawelwe kuwo

uBhekani, kwaveza ukuthi wayekwazi ukuvula amafasitela evaliwe. Waphinde

waqaphela nokuthi 10 Mpondlela uxhumene nanoMginsa

Kwathi noma sekuthethwa icala Iokubulala elaIibekwe uThoko, kwacaca ukuthi

uyathinteka uMginsa. YiIokho okwenza ukuthi uMginsa agcine esezihlangula

kule ndaha ngokuthi ukweduswa kukaThoko kwakuyisu abahelihleIe naye

uBhekani. Benzela ukuthi uBhekani athole ithuba lokuzibika entokazini

njengoba wayeseke wazama wehluleka pharnbilini. Kanti nakho-ke buzochitheka

bugayiwe. Uzishwelezela nangokuthi ukuxahana kwakhe noBhekani

kwakungukuhluthuka kwenhliziyo nje, hhayi ngoba wayeqonde ukumbulala

ngempela uBhekani.

54

Nangempela kwathi uma selrushukwa icala kwahlaluka ukuthi umuntu

owayeyisigelekeqe sangempela kwakunguMpondlela.. Uyena owayehamba

ngemoto eyayisikelengana eyayingadonsa imoto kaThoko. Uyena futhi

owayexhumana nesibhamu esabulala uBhekani okuyisibhamu esasilahleke khona

lapho okwakusebenza khona uMpondlela Iona.. Uye futhi

owayengungqondongqondo owayekwazi ukuvula amafasitela avaliwe. Okukhulu

kunakho konke, kwatholakala imisalela yeminwe yakhe emabhaxeni

ayesetsbenziswe ekuvuleni amafasitela Kwabuye kwatholakala nokuthi imisalela

yeminwe eyayitholakala lapho okwakwenziwa khona amacala kwakungeyakhe

uMpondlela Iona Wagcina ezivumele yena ukuthi uBhekani wabulawa nguye

ngoba ethengwe unkosikazi wakhe, ngenxa yemidlinzo yokuthi wayengasahlali

ekhaya nje, ngoba wayeseqonyiwe.

3.2.4 lnga/o Yomthetho (1994: B)

Lapha, uMakhosonke Ndima umphenyi ozimele uphenya icala Iokusetshenziswa

ngokungafanele kwemali yebhizinisi likaMvivi Nxumalo ongowaseGoli. UMvivi

Nxumalo unuka indndana yakhe eyibhoklolo uMamba Nxumalo, ukuthi yiyo

lena emenza isilo sengubo. UMamba uphethe ibhizinisi likayise lokuhweba

ngobisi eliseMaseru. Ukuphenya kukaMakhosonke nokwenzeka kwendaba yonke

nje kuzinze eMaseru. Ubufakazi bokuqala bukhomba ukuthi imali ikhokhelwa

u-B. Shongwe.

Noma uMakhosonke wayenakho ukukhononda ngalo msebenzi ayenikwe wona,

kodwa wakwemukela lokhu kuqashwa kwakhe ngezinhloso ezimbili. Eyokuqala

kuwukuzuza umholo omuhle ayethenjiswe wona, eyesibili kuwukuzama

ukuqhela kuPopi umfelokazi ayesethandana naye. Yonakala uma eseyethula

kuPopi indaba yokuthi uzohamba amshiye. Washaya phansi ngonyawo uPopi

esho ukuthi naye ufuna ukuhamba naye uMakhosonke, ukuze afike amsize lena

ezweni labeSuthu. lJMakhosonke ngakolunye uhJangothi wala ushaya phansi

ngonyawo ukuhamba noPopi. Kugcina ngokuthi uPopi ajukujele izwi elithi

55

ngelinye ilanga uMakhosonke uyosizwa nguye uPopi, mhIawumbe lrulo leH

cala. BehIukana lrulrubi lrunjalo-ke.

Ekufikeni lrukaMakhosonke ehhovisi likaMamba khona le eMaseru watholana

nentokazi ogama layo nguZethu Masondo eyamemukela kahle kakhulu.

UMakhosonke alrulruthoIanga ukwemukeIeka okufudumeIe olrufuze okukaZethu

kuMamba, owangena ehhovisi IikaZethu wazedluIela engasabingeIelanga

nakubingelela. Akethukanga-ke nokho uMakhosonke. UMakhosonke wenza

ukuhIakanipha kokuthi atsheIe uZethu ukuthi uzophenya ukuthi uMamba

wehIukaniswa yini nonkosikazi wakhe uMakhosazana. UZethu njengomuntu

wesifazane, wayengahambisani nolrulahlwa kukankosikazi kaMamba. Uma ezwa

uMakhosonke ekhuluma kanje, kwamenza wakhuIuIeka kakhulu uZethu

wam.xoxela konke akwaziyo. Waxoxa nangentombi ka.Mamba eyayingeyinhle

neze ayesethandana nayo, egama layo lalingu-Alicia.

UMakhosonke wagcina emazile 10 B. Shongwe. EmpeIeni 10 kwakunguDokotela

Bhadi Shongwe. Wabazi nabanye ababemshungumunye noShongwe, oSikero

Sibisi, oMpandIana Cindi, Lasi Mvuleni kanye noJohn Hlophe. Laba balisa

babehlangene ngolrudlala amaphepha okugembula. 19emu lokugembula kwakuyi

RIOO. Kwamkhanyela uMakhosonke ukuthi uMamba uyidla kanjani imali

yekhehla eIinguyise. Waqaphela futhi ukuthi kunabantu okwakuhlangenwe

ngabo kuIo mgembulo, okwakungoSikero nabo oMamba. Ababebukeka

bengamaqola yibo oLasi, oMpandlana beholwa nguBhadi Shongwe. Nakho nje

kushaywa uSikero owayekhononda ngokuthi badliwa ngobugebengu.

Kuwo Iowo mnyama kutheleka uPopi eMaseru uMakhosonke engazelele. UPopi

uqaphela ukuthi uLasi, IL.Mpandlana kanye noShongwe laba abathembekile

neze. UMakhosonke uyaqhubeka nokuzejwayeza lezi zigeleke enzela ukuthi

athole lonke ulwazi ayeludinga ngophenyo Iwakhe. UPopi naye akazibekile

phansi, uyabejwayela Iaba balisa ngayo inhloso yokubasenga ulwazi

olwaludingwa uMakhosonke. Nangernpela kukhona alokhu ekucoshacosha

uPopi.

56

Indaba isingena kwelinye izinga uma sekwehla inhlekelele yokufa kukaMamba.

Ufela kuwo umdlalo wokugembula belu. Ufa kabi-k:e mhla kuwina yena

kungafani nasemhIeni Iapho owayehlala edIiwa khona. Ekufeni kukaMamba

kwehla nesinye isigamek.o esiphakamisa amaphaphu, uMakhosonke wazama

ukuvimba ukuthi kungaphumi muntu laphaya endIini kaMamba. UShongwe

wavele wakhipha isibhamu wamkbomba ngaso, maqede waphuma wabavalela

phakathi bonke ababelapho. Kwathi kuqambe kufika amaphoyisa,

wayengasabonwa nangalukhalo uShongwe. Kanjalo nemali eningi kaMamba

yayingasabonwa. Lesi senzo sikaShongwe sasesifakazela ukuthi uyisigebengu

ngempela ngoba namasheki ebhizinisi likaNxumalo ayebhalwa ngegama lakhe

nje.

NguJona oseze ehlanganisa UMakhosonke noShongwe. Ekuhlanganeni kwabo,

uShongwe uyazihlangula ekwazaneni nemali kaMamba. Uyazihlangula futhi

ekuthini uhambisana noLasi kanye noMpandlana. Uthi bahlangana nje

ngokuncengwa uLasi ukuba bayogembula. Kulokho kugembula wafunda ukuthi

bagembula ngamaphepha mbumbulu. Naye-ke wayesezithengela

amaphephambumbulu akhe ukuze naye abadle kahle bonke. Wabeka ukuthi

ngosuku lokufa kukaMamba wayefake awakhe amaphephambumbulu ukuze

uMamba abadle oLasi nabanye, besekuthi yena-ke Shongwe adle u.Mamba

esenemali eningi. Uthi wabaleka ngoba ebona ukuthi kuzojivazeka igama lakhe,

njengoba engudokotela nje. Uveza nokuthi imvilophu enemali iku-Alicia

Madikiza, wambona eyithatba. Nokho ayitholakalanga le mali ku-Alicia. UPopi

uqala phansi efuna ukulungenelela lolu daba. Nokho aphinde amchilize

uMakhosonke. Ekuqhubekeni nokuphenya, kuyacaca nokho ukuthi uMakhosonke

udukuza emswanini. Kwaze kwehla isigameko sokuboshwa koShongwe, uLasi,

uMpandIana kanye no-Alicia bezama ukweqa umngcele waseLesotho.

lthumba selibhubuka sekuthethwa icala likaShongwe neqembu lakhe ukuthi

indaba ilele kuphi. UPopi useveza ubufakazi obuqoshwe emshinini wokuqopha

izwi, ukuthi waya emzini kaM'amba kunkosikazi wakhe uMakhosazana wazenza

57

isangoma Wamesabisa ngolwtbi ubona ifu elisibekele 10 muzi, kukhona

nendoda emnyama egwaza uMakhosazana ngomkhonto. Emva kwalokho wabe

esehluba udlubu ekhasini uMakhosazana ngodaba lokuthandana kwakhe noJona

nokwakha kwabo ituIo IokudIa imali kaNxumalo. Uthi babephambaniseIa

uMamba amaphilisi. Bafake ayizidakamizwa esikhundIeni sawekhanda. Athi

angadakwa-ke uMamba bambhaIise amasheki ezimali ezishisiwe, kwenye inkathi

bazibhalele bona uqobo. Kuthe ngokufika kukaMakhosonke babona ukuthi

bazobanjwa, basebenquma ukuthi bambuIaIe. BambuIala nangempeIa-ke.

Kwacacela noma ubani ukuthi liyabalahla icaIa oJona noMakhosazana. Indaba

iphela kwenenywe. UNxumalo wenamele ukubanjwa kwezigebengu ebesezizitike

ngemali yakhe zaphinda zabulala nendodana yakhe. Kuthi kuwo Iowo mnyama,

kugulukudele amadoda amane adedele inhlamvu, ajukujele neziqhumane.

3.2.5 Kanti Nawe (1994: qLapha, uZimisele Wela umphenyi ozimele uphenya icala lokuhlaselwa

kudutshulwe uJabuIani Mthiyane intatheli yephephandaba Inkanyezi. Lezi

zinsizwa zingabangani abazimiselayo ngemisebenzi yabo. Ulimisele lolu daba

ulubona kulo iphephandaba iNkanyezi. Kuthi kuwo Iowa mnyama kufike

incwadi yocmgo eyayivela kuye uJabulani, ecela uZimisele ukuthi afike

masisha ngenxa yobugebengu obudlangiIe eHiIIbrow. Ngempela-ke uZimisele

usukumela phezulu. Efika kwelaseGoli, umuntu wokuqala abonana naye

ngumphathi siteshi samaphoyisa aseThokoza, uKhende Sibisi. Uyena uSibisi

owamlandisa kabanzi ngaso sooke isimo sobugebengu esikhungethe indawo

yaseHiIIbrow, kuhIanganisa nokubuIawa kwabanye abantu abathathu. WamIandisa

nangokulimala kukaJabulani, ukuthi inhlamvu yangena yadabula iphaphu yaze

yayovinjwa umgogodIa. Nanokuthi uJabulani wayedutshulwe umuntu

owayeseduze.

NgokukaZimisele ukubuIawa kwaIaba abathathu kwakuhIobene nokuhlaselwa

kukaJabulani. NoSibisi wayevumelana nalokho Ylze ayekhombisa ukungenami

nje. Kwavela nokuthi uJabulani uhlaselwa nJe. isono sakhe wukubhala

58

ngobugebengu ephephandabeni iNlamyezi. Kwavela nolmth.i uNtuli

umphathisiteshi saseHilIbrow wayengezulrukujabulela ukufika kukaZimisele

ukuzophenya udaba lukaJabulani kanye nobunye ubugebengu nje. Lokhu

kwakukhomba ukuthi kwakufanele angazivezi obala urunisele. USibisi utshela

uZimisele ukuthi usola uMbamba Mlaba ngokuthinteka ebugebengwini.

Ekulandeleni udaba lukaMbamba, uZimisele uthola ukuthi 10 Mbamba uyingozi

ngempela. Kuvela nokuthi uJabulani uhlaselwa nje kwakukhona ukungezwani

noZuma umhleli wephephandaba iNkmryezi. Uthola nokuthi unkosikazi Zuma

ubejwayele ukuvakashela uJabulani isinyelela.

Ekufikeni kukaZimisele lapho okwakulele khona uJabulani, wathola isimo sisibi

kakhulu kuJabulani. Akakwazanga nakukhuluma naye. Wagasela lapho

okwakuhIala khona uJabulani, lapho athola khona umkhondo owamholela

kwaZodwa. Okwenyusa amaphaphu ukuthi Zodwa Iowa wamthola efile. Lesi

sigameko sarnxhumanisa nomakhelwane kaZodwa, okwakunguPopi. Kwasuka

esikhulu isidididi sekungena amaphoyisa uZimisele esablezi kwaPopi. Nokho

bazama ukuwafihlela ukuthi ungubani uZimisele. Indaba yonakala sekufika

uNtuli, owayemazi uZimisele. Baxakazisana-ke kwaya le.

Kuqapheleka ukuthi kukhona okushaya amanzi ngoPopi 10. Uyethuka uma

uZimisele emazisa ukuthi ungumngani kaJabulani. UZimisele uqaphela nokufika

kukaMagwababa ongumngani kaPopi. Unokuziphikisa ezintweni azishoyo,

njengokuthi aqaIe athi wayemazi kakhulu uPopi abuye aziphikise futhi, athi

wayengamazi kangako. Nangempela kuhlaluka ukuthi uMagwababa Iona

uxhumene nabenzi hobubi abathile. Njengencwadi ayeyibhaleIe umnumzane M.

Zuma nje. Ekubuyeleni kukaZimiseIe Iapho okwakulele khona uJabulani,

wamthola esengconywana. Wamlandisa-ke ukuthi okwamdalela isigcwagcwa

kuZuma, kuMlaba nakuNtuli, yindlela abathi wayebika ngayo ngobugebengu

baseHillbrow. Kwaze kwafika usuku ashaywa ngalo kwaMIaba. UJabulani

washaywa ngendlela yokuthi akabange esazi ukuthi balnyeka nini nokuthi

wadutshulwa nini.

59

UZimisele warruye walandela uZuma ngokomphenya. Kwakucaca ukuthi

kukhona akwaziyo ngobugebengu baseHiIlbrow UZuma 10. Nokho UZimisele

wamxina UZoma waze wakhipha umkIomelo wezinkulungwane zamarandi

ezingama-20, kulowo owayezoveza umkhondo wezigebengu. Ngalesi senzo

kuhukeka sengathi UZuma wayezama ukugeza igama lakhe kulolu daba.

Nangaphezu kwalokho UZimisele wahuye waphindela kwazuma lapho are

wafica intombazane eyamlandisa ngesimo sokugula kukankosikazi Zuma. Yaveza

ukuthi unkosikazi Zuma Iona uhluthulelwe ekamelweni okwakungangeni muntu

kulona. Futhi ugula 'lie akakaze abone dokotela. Lokbu okuvezwa ngonkosikazi

Zuma yikho okwacabangisa UZimisele ukuthi amsebenzise njengofakazi 10

rname ngesikhathi secala.

Unkosikazi Zuma uyena owethula ubufakazi obuqanda ikhanda bokuthi

ungqondongqondo wobugebengu uKhende Sibisi esebenzisana noPopi

noMagwahaha. Babehlangene ngokudayisa izidakamizwa ezazintshontshwa

nguSibisi kwezazibanjwa ezigebengwini. Ahambise ingxenyana ethile

njengobufakazi becala, kuthi ingxenye enkulu azigcinele yena. Indaba iphela

ngokuthi UZimisele abahaze uSibisi ngezenzo zakhe zobugebengu athi; "kanti

nawe". Kanjalo noZuma ukhala ngomkakhe okunguyena owethule ubufakazi

obuveze ukuthinteka kwakhe kuleli cala. Naye UZuma uthi; "Mkami! Mkami!

Kanti nawe-"

3.3 IMIGOMO YENOVELI YOPHENYO

Lapha sizocubungula ukuhambisana kwamanoveli kaMasondo nenugomo

yenoveli yophenyo. Lokhu sikucubungula sibuka nokuthi ziyakholeka yini

izigameko uMasondo asivezela zona. Masiphinde sisho ukuthi phezu kokuba

sekunamanoveli amaningi avuthiwe aseshiciIelwe esiZulwini, kusakhaseka Iapha

emkhakheni wenoveli yophenyo. Okwamanje akukabikho zincwadi ezikhomba

indlela yemigomo yenoveli yophenyo ngokucacile. Ekucubunguleni ukuhambisana

nokungahambisani kwamanoveli kaMasondo nemigomo yenoveli yophenyo

sizosebenzisa le migomo elandelayo:

60

(a) leala lobugebengu elibukeka lisobala.

(b) Umsolwa onukeka ebe engenacala.

(c) Ukunhlanhlatha kwamaphoyisa.

(d) Ukukhalipha okuthe xaxa komqondo nokuqaphela komphenyi.

(e) Ibohlololo lapho umphenyi eveza ukubanjwa kwesigebengu.

Asiqonde khona ukugeqa amagula mayelana nemigomo yenoveli yophenyo,

kodwa sethernba ukuthi le migomo ikuqoqa kahle cishe konke okusemqoka

okulindeleke enovelini yophenyo.

3.3.1 ICALA LOBUGEBENGU ELffiUKEKA LlSOBALA

Okulindelekile lapha ukuthi ngasekuqaleni kwendaba, icala kumeIe lethulwe

ngendlela ekholekayo, enokwenzeka ngempela empilweni yangempela. Kulindeleke

ukuthi ukwelamana, ukwehla kwezigameko zecala kanye nokuxhumana kwazo kube

nesisindo esizwakalayo nesamukelekayo. Okwenza ukuthi kusoleke ukuthi icala

!enzeke kanjani nokuthi futhi lenziwe ubani elenze!ani. Lokhu kuso[e[a kubantu

abathile, kuyaphikiseka ngasekupheleni kwendaba uma umphenyi obukhali

ekuphenyeni eseveza isigebengu. Kule ngxenye-ke sizoke sicubungule ukuthi

izincwadi zikaMasondo ngazinye ziwufezile yini 10 mgomo.

Indaba ethi Iphisi Nezinyoka (1990), ixoxa ngokugqekezwa kwebhange ilVation

Bank eBraamfontein. Akutholakali ukwethulwa kwaleli cala ngendlela eyenza

ukuthi umfundi wendaba asheshe azicabangele (ngokungeyikho) ukuthi lesi

sigameko senzeke kanjani. Kuthatha isikhathi impela nje ngaphambi kokuba kuvele

ingxoxo kaThemba Zondo noMagwegwe Buthelezi, lapho esithola khona

ukuphendula imibuzo kukaMagwegwe kunokushaya amanzi. Kuvela lokhu

okulandelayo engxoxweni yala madoda; Masondo (1990 A:6):

"Ngibuza ukuthi bafinyeleIa kanjani emalini labo bantu,Mnumzane Buthelen?"

61

"Oh! Kulokho-ke, Zondo ngingathi bagqekeza ihhovisi lami basebefinyelela kalula esisefeni."

"Wathula uZondo kusengathi akayizwa kahle incazelo kaButhelezi. Wathi esusuka wabe ethi, "kuyacaca Mnurnzaneukuthi lezi zigebengu zinolwazi oluphelele lwalapha ebhange.Umuntu ozifanela nami wayengeke azi ukuthi angayitholaphiimali. Ngabe ngiyezwa ukuthi imali yathathwa ezisefeningaphambili."

"Nami, Zondo uke wathingabuye ngawedlulisa,"unamabloni.

ukungifikela Iowa mcabango kodwakuphendula uButhelezi kusengathi

Yilokhu kuphendula kukaButhelezi okunamabloni-ke okunukisa santungwana.

Kwenza kusolise ukuthi kukhona akwaziyo ngaleli cala, uma kungenjalo yena

uqobo uyabaleka kuleli cala. Nokho kuvele indaba isihambe ibangana impela,

isisekhasini lesi-6. Cishe ukube kusheshe kwavezwa kunalokhu, beliyothi xaxa

izinga Iesasasa Ioheho.

IsigcGWU Senkanlo[o (1990), yona okuyindaba exoxa ngokukhokhwa

kwemvalamlomo komndeni kaMnumzane Kubheka nayo ithatha isikhashana

kungakezwakali ukuthi ikhuluma ngecala elimi kanjani. Lokhu kuze kuvele

ekhasini lesi-8. Okuphawulekayo ngoKubheka ukuthi wethulwe njengomlingiswa

onomlando wokuboshwa kwayena eboshelwa kala lokubulala Masondo (1990

B:4):

"Mbomvu, mina ngake ngaba omunye wababoshwa ecalenielalilibi kakhulu lokubulala Ngadonsa iminyaka eminingi ejele:'esho ekhombisa isihlanu ngesandla. Eqhubeka. -Nalaphokwakuyinxaphepha lokho kugwetshwa kwami. Ngangizamaukuvikela umngane wami kanti sengizigwaza ngowami.- AthuleuKubheka.

Lokhu kwethulwa kukaKubheka njengombulali kwehlisa izinga lokumzwela

ngenkathi sekuzwakala ukuthi kukhona abambophela amanqina enyathi. Ngaleyo

ndlela, wonke umzamo wommeli uNgubane wokubamba izigelekeqe ,vehlelwa

yisisindo. Kanjalo nendaba yonke yehlelwa yisisindo. Lokhu kwethulwa

62

kukaKubheka Imyalitlnmaza icala uma sekuvela isigameko sokubulala sesibili.

Masonoo (1990 B:7):

Wathi ulruba ezwe ngizikhaIela kanjalo, wathukuthela wavevaumlisa wansonoo. Nebala, Mbomvu ngawuthatha umthandazo.Vena wayedamane engibaIela imizuzu esingisalele. Kwathi laphokusele imizuzu emihlanu, ngablala kuye izithonto. Wathi ethibhu, sase singakimi isibhamu. Nami-ke sekuhlangene ukwethukanokuthukuthela, ngathuka sengidedele inhlamvu. Kwabaukuphela kukaZikode lokho.

Lezi zigameko esezicashuniwe ngenhla zenza ukuthi kubelukhuni ukwemukeleka

nokuzwelana nomlingiswa onamacala amabili okubulala, yize ezithethelela ngokuthi

wabulala ezivikela. Kusuke kuqubuke umqondo othi zibhajwa kweziwudlayo.

Kuyaqhubeka ukwethuleka kwecala okunganembi kahle. Ngenkathi uKubheka

efika emahhovisi kaNgubane, ukhulume kwangathi sekwedlule isikhathi eside

indodakazi yakhe uDuduzile yayithola incwadi evela ezigebengwini ezifuna

imvalamlomo. Masondo (1990 B: I0). uthi:

UDuduzile wayehlele ukuyobhukuda ngalelo langa. Ngathingizihlalele endlini yokuphumula ngambona engena ephetheincwadi ebukeka engumuntu owethukile futhi ekhathazekile.Wajika ngokushesha emnyango wabuyela endlini yakhe. Wathiesengena okwesibili wabe engasayiphethe. Kwathi laphongimbuza ukuthi kwenzenjani, wathi akukho lutho. Wasuka laphowathi usaya edolobheni, akasayi kobhukuda njengoba kadeehlelile.

Le nkulumo iqhubeka ize iveze ukuthi uKubheka wangena endlini kaDuduzile lapho

athola khona le ncwadi akhulume ngayo ngenhla. wayithatha. Njengoba sekushiwo

ngenhla lolu daba lulandeleka njengodaba olwenzeka enkathini edlule.

mhlawurnbe engabangaphezulu kosuku olulodwa kuya le. Kodwa ekhasini

eIifanayo sithola uKubheka esekhulurna samuntu ophuthurna ukubuyisela incwadi

kungaze kubuye uDuduzile; Masondo (1mB: I0):

~Manje-ke Mbornvu. ngu.... ena wedwa umuntu ophilayo owaziimfthJo yami. SengiJushiya kuwe lolu daba. Sengihlale isikhalhieside. Senlricela ukubuvela emuva ukuze ngibuvisele le ncwadiengakafiki uDuduzile.~ esho esukurna uKubheka.

63

Lokhu kuqubula umbuzo othi; kungabe uDuduzile yiIokhu ahamba ngalolo

lusuku yini, noma kubenephutha ohlangothini lomlobi ekubleleni kahle inkathi?

Kubukeka sengathi kwenzeke lokhu kokugcina. Kungabukeka kungasho lutho

kangako lokhu, kodwa kusemqoka kakhulu kulesi sigaba esibalulekile

nesibucayi sokwethulwa kwecala ngendlela ecaciIe nezokhanyisa ukulandeleka

kophenyo Iwalo.

Indaha ethi Ngaze Ngazenza (1994), yona ikhombisa ukungeniseka ngendlela

encomekayo. Zithi zisuka amadaka sithole umlingiswa ongumsolwangqangi

uMginsa esonga eqanganisa. Masondo (1994 A: I):

"Ungathi ngihlukane nawe sengichithe imali yami engaka! Umangabe awuyikhokhi lemali ngizozikhokhela mina ngokubangichithe igazi lakho!"

Le ngxenye nje iyodwa, h\ufeza ncamashi umgomo wecala elisobala. Laba

balingiswa basho ukubambana ngezihluthu, nokushuba kwamazwi ezinsongo

kwenza umfundi angangabazi ukuthi kungenzeka noma yini emva kwale

nkombankombane. UBhekani Iona osongelwayo naye akazitheli ngabandayo.

Simthola ekhasini elicashunwe ngenhla ethi:

"11ma ngabe ujwayele ukuchitha igazi labanye abantu.sewungamane ulichithe nelami!~

Isimo siba mazonzo impela ngendlela efunekayo kunoveli yophenyo khona

ngasekuqaleni kwendaba Ngokuqhubeka kwendaba uma sekutholakala uBhekani

esefile, onke amehlo abheka kuMginsa obevele emsongele phela ngokuthi

uzochitha igazi lakhe eziphindiselela ngokubhuntsha kwedili lomculo elalihlelwe

uyena Kuyicala elisobaJa-ke ngale ndlela Iyancomeka le ndlela uMasondo athule

nayo leli cala Le ncwadi, icala layo lingeniseke ekhasini lesibili kanje: Masondo

(1994 C:2):

Ngenkathi esakhuluma uNelisiwe nabasesikhumulweni sezindiza,uZimisele wabe emile eduze kwakhe efunda udaba ol"abelubhalwe ekhasini lokuqala lephephandaba iNkanyezi ol"abelubhalwe ngaphansi kwesihloko esabe sibhalwe kanjena:

INTATHEUIDUTSHULIWE.

YEPHEPI1Al'i'DABA INKANYEZI

64

Kuyawaphakamisa arnaphaphu lokhu. Umfundi kumholela ekuthini afise

ukushesha ezwe ukuthi le ntatheli ingubani idutshulwe ubani kwenzenjani, iso

lengqondo selivele Iiyamthungatha umsolwa Ekhasini lesithathu isigameko secala

sibekwa ezingeni elithe xaxa! Lapho uZimisele ethola incwadi yocingo eyabe

ibhalwe kanje:

FIKA NGOKUSHESHA, ZIMISELE. UBUGEBENGU BlJDLA!\IGILEEHILLBROW. SEKUFE ABATHATIfU. YENZA OKUSEMANDLENIAKHO.

JABULANI MTIflYANE.

Lokhu kuyinkomba esho ukuthi lokhu kudutshulwa kukaJabulani Mthiyane

kungase kuxhumane nobugebengu obudlange eHillbrow. Le ndlcla iyela

ngakhona kulokho olrulindeleke elrungenisweni kwecala nokophenyo.

Nangempela ngokuqhubeka kwendaba kutholakala ukuthi ubuntatheli

obunobuchule yibona obumbangele amazinyo abushelelezi ezigebengwini.

Endabeni ethi lngala Yamthetha (1994), yona-ke emayelana nokusetshenziswa

kwezimali budedengu kanye nezidakamizwa kuphinde kwathatheka isikhathi eside

ngaphambi kokuthi kwethuleke icala ngendlela ethi ayibe sobala. Lapha, isicebi

esingusomabhizinisi uMvivi Nxumalo ufuna umphenyi uMakhosonke Ndima

amphenyele udaba Iwendodana yakhe uMamba esaphaza izimali zebhizinisi.

Abuye aphenye ngengxabano phakathi kwayo nonkosikazi wayo. Masondo ( 1994

8:8), kutholakala le ngxoxo:

"Ngamane ngabuyela ekhaya iqiniso ngingalitholanga ngobangabona ukuthi ngizosuke ngirnxoshe. Manje-ke, wena ngifunauke uye khona laphaya uyobona ukuthi kwenzekani?"'

"Usho mayelana nalokhu kokulahleka kwemali noma ushomayelana nezomndeni wakheT

"Ngisho kokubilli lokhu. Ndima.~

65

Ukwethulwa kwaleli cala Iamezinkomba ezilibeka oOO[a ngokuthi kubukeka

IamguMamba uqobo osaphaza izimali zebhizinisi, ikakhulu njengoba kuve[a

nokuthi akasah[a1i ndawonye nonkosikazi. Masondo (1994 B:7), ithi:

"Ekufikeni kwami khona, ngathola ukuthi uMamba [ona,useshiye umakoti wahamba wayohla[a kwelinye [amahhotelaaphambili khona lena. Ukuthi-ke uhlala nobani nami angazinanamhla lokhu Ndima»

Kubonakala sengathi uMamba imali uyisaphaza ngezindleko zokuhlala lrulelo

hhotela eliphambili, futhi okungenzeka ukuthi akahlali yedwa khona, uhla[a

nothi[e omsenga imali le.

3.3.2 UMSOLWA ONUKEKA EBE ENGENACALA

Lapha sizogxila ekucubungu[eni ukuthi uMasondo ufinyelele kangakanani

ekufezeni umgomo wokwethula umlingiswa ovela ngasekuqaleni kwendaba

ebukeka enecala, ngenxa yezici ezithile ezikhomba ngakuye. Kuvama ukuthi

igama lalo mlingiswa Iigezeke ngolrukhula kwendaba, lapho sekuvela ukuthi

ubebhecwa ngobende inyama engayidlanga, umphenyi esevundulula

ongumaqondana necala

Encwadini ethi lphisi Nezinyoka (1990), kuthokakala abalingiswa abeh[ukene

okuyibona abaqala banukeke, bebe bengenacala Lokhu kusukela ekuthini

ngenkathi umphenyi wecala uThemOO Zondo exoxa okokuqala noMagwegwe

Buthelezi, kwavela ukuthi kwatholakala isinqamu siicagwayi esixutshwe

nensangu lapho okwakugqekezwe khona. Masondo(l990 A:7):

~Kwatholakala isinqamu sikagw'ayi esiseteni. Empeleni satholwayimina mathupha Ngathola kungugwayi ongejwayelekile laphaendaweni yakithi.»

~Kanti kwabe kun,gugwavi muni Iowa mnumzaneT- - .Wahleka kancane uButhelezi athi, ~kwathi lapho ngisihlolangathola ukuthi isinqamu siicagwayi, kodwa oxutshwe nokuthileokwachazwa ngamaphoyisa njengensangu."

66

Yile nkulumo kaMagwegwe Buthelezi eyenza ukuba UZondo athungathe

umkhondo womuntu obhema insangu. Masondo(199O A:8) :

"Ngamanye amazwi Mnumzane Buthelezi uchaza ukuthi umasingathola umuntu obhema le nsangu kumbe oyidayisayo sobesesiyibambile inyamazane esiyizingelayo?" kubuza uZondo ethiukumamatheka ubaIa.

~Kunjalo, kodwaamahemuhemuabayibhemayo"

sengathi kuzoba nzima ngoba sengike ngezwanje kancane sengathi kunahafanyana

Nangempela emva kwalokhu kuxoxisana, uZondo uphuma uphumo, ahlale

ezithendeni zentsha yabafana ebhema insangu. Uze ayozithela eRudi's Disco e

Orlando, lapho afike athole khona intsha ekhuluma uIimi oIuxakayo Iotsotsi

phakathi kokunye bethi; Masondo (1990 A: 13):

"Uzofuna inyuku ebaie, Sam ne?"

"Daydeng is fokol, Joe as long ezwakala nesitaf esigrand."

~Ngiyacava, Sam. Day brakhety inegada egrand blind!"

KuZondo owayelandela umkhondo wabahuqi bensangu, kwaba sengathi

uyabamba umgoga wakhe. Masondo (1990 A:13):

Konje uZondo wayephume ehhovisi IikaButhelezi eyothungathaumkhondo wabafana nabo Iaba. Wabona uZondo eseqedileukuthungatha. Okwabe kumsaIele ukuba azihlanganise nabolaba.

Ekukhuleni kwendaba nokho kutholakala ukuthi laba abahlangene nhlobo

necaIa. Omunye umlingiswa onukekayo uTaga Nxumalo. Vena ungena kulolu

daba ngokutholakala ukuthi naye uyawudla umthlffizi wezinkukhu. Indaba

kaTaga Nxumalo uZondo uyihabule esesibhedlela, uDokotela Motaung eshaya

ucingo, kwavela ukuthi ukhuluma ngoTaga ongumuntu onenkinga yensangu.

Nokho bandla uyazihlanguJa uTaga kuJolu daba. Masondo (1990 A:54):

67

Waqala phansi futhi uTaga ngolaka wathi, "Sekwanele!Akusekho lutho engisazolukhuluma oluphathelene nensangufuthi! Hlukana nami! Angisabhemi nsangu mina!" Washoesukuma uTaga ephuma Iruhle komuntu obaIekela imibuzo.

Kugcina kuvela ukuthi nangernpela akahlangene nalolu daba Iwecala uTaga,

nansangu leyo akasayibhemi, welashwa uDokotela Motaung. Kubuye

kutholakaIe noSayitsbeni uMhlobo Mvubu enukeka engenacaIa futhi naye kule

ndaba. Yena-ke isono sakhe ukulokhu ebamba eyeka ekuphenyeni leli cala

lokugqekezwa kwebhange. Okwenza ukuthi uMvubu asoleke nakakhulu yindlela

amukeIa ngayo uTbemba Zondo mhla bebonana okokuqala. Masondo (1990

A:30):

Kwabe kukhona indoda endaIa ebukekaulaka. Ubuso bale ndoda babunyukubele.ngezinyawo lapho kungena uZondo.yangakwesok:udla kwabe kulenga isikhwamaIwe-9mm phakathi.

inamehlo agcweleYasukuma yemaEnqulwini yayo

sesibhamu sohlobo

UMhlobo Mvubu-ke 10 ochazwa kanje. La mehlo agcwele ulaka nobuso

obunyukubele kukodwa nje kuyasolisa. Kwenza kucabangeke ukuthi umnikazi

wakho akamjabuleli 10 Zondo, mhlawumbe ngoba enqena ukuthi uzovumbulula

okuthile angafuni ukuthi kuvumbululeke. Kuyedlulela ukusolisa kukaMhlobo

uma esephahlukiswa ukuthukuthela ethi; Masondo (I 990 A:31):

"Angikuphiki konke lokho. Kodwa-ke mina njengoSayitshenikumele ngisho zisuka nje ukuthi angifuni bantu abaphumakomaThekwini bezogaxela emsebenzini wamaphoyisa lapha."

Ukukhuluma kukaZondo kuveza ukuthi uyamsola uMhlobo ngokuhlaselwa

kwakhe ehhotela Indlela aphendula ngayo uMhlobo yenza kuqine ngempela

ukusoleka kwakhe, ikakhulu uma eselikhipha elimisa ngesihloko elokuthi

akamdingi impela uZondo ukuthi aqhubeke nalolu phenyo: Masondo (1990

A:34):

"Uyazi ukuthini, Mhlobo? Kungcono umane ungixoshe kunokubauzame ukungilimaza ngoba lokho kufana nokunyathela inyokaemsileni."

68

"Ngibona nami kungcono vele ngilruxoshe kunolruba ngizengilruhlasele," kusho uMvubu.

"Usho ulruthini? Ufuna ukungixoshaT

Kuyaqina kakhulru ulrusoleka lrukaMvubu ngenkathi uZondo eyophenya ngaye

eKatlehong Police Station. Ngenkathi exoxa noSayitsheni Zungu, lruvela ulruthi

washiya igama elibi kakhulu emsebenzini kanye nasemphakathini wakhona;

Masondo (1990 A:93):

Elrugcineni wathi, "Uyazi ulruthini Zondo? Akuthandeki futhilruyingozi enlrulu uma lruzwakala uphatha igama likaMhlobolapha eKatlehong."

"Usho ulruthi wayengathandekieKatlehong?" kubuza uZondo.

emphakathini walapha

"Hhayi emphakathini kuphela kodwa nakubantu ayesebenzanabo," lruphendula uZungu.

Lo mlando osutholakala ngoMvubu wenza ulruthi kusolise kakhulu ukuthi

lukhulu alwaziyo nangaleli cala Lokhu kube sekuhlanganiseka nokuthi nangu

engamfuni nalrumbona uZondo. Kuqhubekela phambili ukubheceka kukaMhlobo

uma esexoxa noNsakansaka isekela likaZungu khona esiteshini saseKatlehong.

Masondo (1990 A:%):

Wayiqala indaba uNsakansaka wathi, "Kwagqekezwa isisefosemali sakhona lapha emaphoyiseni. Kwabe sekuthathwaizinkulungwane ezinhlanu zamarandi. Sonke savele sabonauIruthi lrufanele lrube omunye wethu owenze lokho. Emvakwezinyanga ezithile yabe seyitholakala lemali edilowenilika.."h'ubu."

lzinto zirnmela kabi kanjalo-ke uMhlobo M\ubu. Kuze kuvele kamuva ukuthi

uMhlobo ubengenacala Sizobuye siyithinte-ke leyo ngxenye. Okwamanje

masiphawule uIruthi uMasondo uyisebenze kahle le ngxenye yokwakha

nokuveza uMhlobo Mvubu njengomlingiswa okunguyena onecala

69

UIenyuse kakhulu izinga lokuvezwa komlingiswa onukeka ebe engenacala

uMasondo encwadini ethi lsigcawu Senkantolo (1990). Kule ndaba kugcine

sekunabalingiswa abaningana impela nje abanukekayo. Isiqumama sendawo

uKubheka unenkinga yezigebengu ezimfuna imali yemvalamlomo. Kuleli cala

zithi zibekwa, kunukeke unogada wasemoshali okunguyena owayebone

uKubheka egila umhlola wokwemboza kala lokubulala eminyakeni eminingi

eyayedlule; Masondo (1990 B:IO):

Uyedwa umuntu owazi ngale mfihlo. Ilowaya nogadawasemoshali nawe-ke owesibili. Akunankinga mayelananonogada ngoba phela akangazi futhi ngangingakadumi kangaka.

Yize uKubheka ezinika leli themba lokuthi akukho muntu owazi ngalolu

daba, kukhona kodwa ukusola ukuthi kuyoba kancane kungewuye Iowa

nogada wasemoshali osegadla esefuna imvalamlomo. Lowo nogada-ke

uMagwegwe Buthelezi.

Icala lemvalamlomo lithatha elinye igxathu uma sekutholakala ukuthi

uNkosikazi Kubheka usebulele omunye osolwa ngokuba seqenjini lezigebengu

zemvalamlomo, uMhlobo Mvubu. Lokhu kubheceka ngecala kusezingeni

eliphezulu ngoba kwayena umsolwa (uNkosikazi Kubheka) uqobo Iwakhe

uyazi....1IItIela ukuthi wambulala u!'vfhlobo, ezivikela. Masondo ( 1990 B: I87) :

"Wathi ungayikhombakwenzekani?"

ngesibhamu le ndOOa kwase

"Kwafika umoya wanyakazisa isikebhe. Emqondweni wamikwaflka ukuthi yiyo le ndOOa isiyangihlasela Ngaphandlekwenhloso ngathuka sesiqhumile isibhamu."

"Qhubeka Kwenzekani ukusuka Iapho?"

"'Ngamdubula"

Uthi kanti uyasoleka ui'i'kosikazi Kubheka naye uKubheka uqobo Iwakhe

abukeke engemsulwa kulolu daba Kuze kubesengathi wesulela ngonkosikazi

wakbe. Masondo (1990 B:73):

70

"Ukwazise nini umkakho ngalokhu?"

"Ngingathi nje e e e, bekulapha ehoreni leshumi."

"Yini ungangishayelanga ucingo kumbe uthintane namaphoyisangaso sona leso sikhathi?"

"Angazanga ukuthi bengizokuthola kuphi, futhi-ke anginayoinombolo yasemzini wakho. Ngaleyo ndlela ngibone kungconoukuba ngimane ngimele ukuthi sihlangane namhlanje."

Lokhu kumbandaza kukaKubheka kukodwa nje kusolisa ukuthi kungase

kubekhona okukhulu kunalokhu akwaziyo. Mhlawumbe okumfaka kakhulu

kulolu daba. Kubuye kusolise ukuthi nomkhwenyana wakwaKubheka

uThulani Hadebe, naye akaqede kulunga; Masondo (1990 B: 109):

"UyiIe yini laphaya edamini kumbe emfuleni iNcadu?" kubuzauNgubane.

"Ngi... , ngiyile," kuphendula uHadebe ngokungabaza.

Lokhu kuvuma kukaHadebe ngokungabaza ukuthi uyile kule ndawo okwehle

khona isigemegeme secala, kwenza ukuthi kwayena akhombeke ngenjumbane.

Lokhu kungabaza kuqubula izinsolo ezithi kukhona akwaziyo uThulani

ngaJeli cala lokubulawa kukaMhJobo. Kwakhona ukuya magange kwakhe

emahhovisi kaNgubane akuzwakali kahle ukuthi kususwa yini.

Encwadini ethi Ngaze Ngazenza (1994), abaJingiswa abathwala kala lokufa

kukaBhekani Ndlovu, ngoThoko Ntsibande kanye nomqashi wakhe uMginsa

Nxumalo. UThoko ugaxeka kule ndaba ngoba kwakukhona yena kule ndawo

yasemaqhugwaneni lapho okwabulawelwa khona uBhekani. Limcindezela

nakakhulu icala lapho sekutholakaJa neminwe yakhe esibhanyini esabulala

uBhekani. Kunjalo nje asizwakali nakahle isizathu sokutholakala kwakhe

ekuleya ndawo.Yingakho nje uSayitsheni uNkuxa Shongwe ekubeka engananazi

ukuthi uThoko uyabaleka ekubulaweni kukaBhekani, Masondo (1994 A: 15)

71

~Uma ngI1ubhekisisa IoIu daba ngingasho ngokungahIoniziukuthi uThoko Iona nguye obulele uBhekani. Uma ngithiukuzikisa kaneane umqondo kuyangikhanyela ukuthibekungeyona inhIoso kaThoko ukubuIaIa kepha ubethunyiwe."

Ukunukeka kukaThoko kubonwa nangabantu abasebenza noMthethwa

ongumphenyi wecala, lokho okwenza ukuthi isimo sakhe sibebucayi

nakakhuIu. Masondo (1994 A:27), uNana, unobhaIa kaMthethwa uthi:

~Ziyangimanga!isa Jezi zindaba zenu zemithetho, mnumzane."

"Ngani NanaT'

~NgimangaIiswa ukuthi nifuna bufakazi bani ekubeni kusobalaukuthi indaba inoThoko?"

UMginsa naye ngakolwakhe uhIangothi usoleka ngokuthi uBhekani ufe kade

emsongeIe ngokuthi uzochitha igazi lakhe. Futhi uThoko ubehamba ngemoto

yakhe uMginsa ngaphambi kokuvela kwesigameko sokubuIawa kukaBhekani.

KuMasondo (1990 A: 14), uSayitsheni Shongwe uthi:

~Phela ophenyweni olwenziwe ngamaphoyisa ami kutholakeleukuthi uMginsa Iona uke wathi ukuhilana noBhekani ngamazwiokugcine ngokuba aze asonge uMginsa esongela uBhekani eshokhona ukuthi uzochitha igazi. KutholakeIe futhingosibhincamakhasane ukuthi uThoko Iona ubonakele ehamba

Nangaphezu kwaIokhu uMginsa uthoIakala engenakho ukubambisana kahle

noMthethwa ophenyweni nje lonke. Lokhu kuqhubezela phambili ukubheceka

ngecala obese kuvele kumkhungethe. Akesimcaphune uMginsa enkulumeni

yakhe noMthethwa, kuMasondo (1994 A:18):

~Kungakuthatha isikhathi esingakanani ukuba ufike laphaNdwandweT'

~Ukuphazima kweso nje Nyambose."

~Kulungile-ke Ndwandwe. Ngizokulinda. Usale kahle," eshoebeka phansi ucingo uMthethwa.

72

Walinda eside isikhathi u..\tthethwa kodwa lutho ukuqhamukauMginsa. Ngelikade uMthethwa wabheka uThemba waseethatha ethi, "Ngibona kungcono ukuthi kengiyohlola ukuthiumlisa Iona ubanj",'e yini Themba Wena ngicela ulruba uhlalelapha ehhovisi ungahambi ngize ngibuye," washo ephumaegulukudela uMthethwa.

Kusobala ukuthi uMthethwa uphuma egululrudela nje, seziqinile izinsolo

zokuthi uMginsa akasafiki nje ngoba esindeka ukubonana naye. Okunye

okwenza ukuthi uMginsa abuye anukeke nakakhulu ukuthi uThoko uze

uzithola esemaqhugwaneni nje, ubelayelwe uyena le ndlela enqamulelayo.

Le ndlela kutholaka ukuthi ayiyi nakuya eNewcastle lapho uThoko abeya

khona Umuntu uma ebuka le nto isho ukuthi uMginsa umeduse ngabomu

uThoko. Inkulumo kaMginsa noMthethwa, kuMasondo (1994 A:22), ikuveza

kable lokhu:

"Ngihlushwa ukuthi embikweni engiwutholile kunenhlansielokozayo yokuthi nguwe owenze ukuthi uThoko azethukeeselaphaya emaqhugwaneni."

Wasukuma wema ngezinyawo uMginsa lapho ezwa feyonkulumo ka Mthethwa maqede wabhavumula wathi, "Wenzaiphutha elikhulu lapho Mthethwa! Mina ngingumuntu othokozisaumphakathi! Angikaze nakanye ngenze amasu okubangikhubaze omunye umuntu! Kusho ukuthi uyangethukamanje!"

Ezinye izigameko ezisondeza uMginsa ecafeni ilezo zokutholakala komgexo

wakhe wobuhlalu wekhethelo embhedeni okwakukade kulele kuwo umufi

uBhekani kanye nokubhadanywa kwakhe evalele uNkosikazi Ndlovu

ekamelweni lakhe (uMginsa) lokulala, engakangcwatshwa nakungcwatshwa

uBhekani. Le nkombankombane yokunukeka kwalaba balingiswa uyiphathe

ngesinono uMasonrlo kwaze kwayovela ngasekupheleni kwendaba ukuthi

akuyibo abanecala nokuthi obani ngempela abanecal::.

Encwadini ethi Ktmti Nawe? (1994), kutholakala abalingiswa abaningana

abanukeka benganacala ecaleni lokulinvazwa kukaJabulani Mthivane intatheli-- .. ..yephephandaba iNkanyezi. Kutholakala ukuthi uJabulani uhlaselwe kuhlangene

73

nokuthi nhepbenya n~gn basendaweni yaseHiilbrow. Knyaqapheleka

ke nokuthi uJabulani wayesehIabe umkhosi wawubhekisa kumngani wakhe

ongumseshi ozimele, uZimisele Wela osebenzela eThekwini ukuthi azolekelela

ngokuphenya ngaIobu bugebengu. Elrufikeni kukaZimisele esiteshini

saseThokoza eGoli ubonana nomphathisiteshi uKhende Sibisi. Engxoxweni

yabo uKhende ukhuluma sakumnuka uNduku Ntuli umphathisiteshi

samaphoyisa saseHillbrow. Masondo (1994 C:3):

"Kuyangithokozisa ukukubona lapha mfo kaWelangingazi nje ukuthi uNtuli uzokuthokozela yini ukuzalapha ngoba sengathi nguye obambe izintamboeHiIIbrow,"

nanxakwakholaphaya

Lokhu kuqubula urnzindlo othi kukhona okufihlwa uNtuli okungenza

ukuthi angakuthokozeli ukusondela kwabanye abantu abanjengoJabulani kuleli

cala. Nebala ekuqhubekeni kwendaba kutholakala uNtuli ala ephetha

ukubambisana noZimisele ekuphenyweni kwecala. Lokhu kumenza abukeke

njengomuntu ongafimi ukuthi lolu phenyo lube yimpumelelo. Masondo (1994

C:41):

Wabuza uZimisele ethi, ~Sewukuphi mayelanalokudutshulwa kukaJabulaniT

"Akufuni wena lokho! Kufuna amaphoyisa!"

nodaba

Omunye umlingiswa onukekayo, uMbamba Mlaba. UMbamba 10. wethulwe

waba ngumlingiswa owesatshwayo nononya. Masondo (1994 C:13):

"Awungitshele, ngingenza njani uma ngifuna ukubonananoMlaba?"

Wabuvisa izinhlonze uShemba maqede wabuza ngokumangaJaethi, ':UMbamba Mlaba? Ukuba benginguwe bengingekengizame nokuzama ukubonana nalowo muntu!"

UMbamba ungomunye wemigulukudu eyazJwayo eHiIIbrow. ngakho-ke uma

kukhulunywa ngalobu bugebengu igama lakhe liyanukeka. Omunye futhi

umJingiswa onukeka impeJa nJe, nguZuma umhlell wephephandaba

iNKanyezi. Okwakhe-ke yena kuxaka ngokuthi avimbele intatheli yakhe

uJabulani ultuthi ibhale ngobugebengu

ulruthi irnirnoya yabo yayingahoshelani

kukaJabulani. Masondo (1994 C:15):

74

baseHillbrow. Kll)'ezwakala futhi

kahle ngaphambi kokudutshulwa

~Umnumzane UZurna kodwa yena wabe emthukutheleleuJabulani ngalelo langa adutshulwa ngalo. Nanxa kwathilrushona ilanga wabe esebonakala esehlise ulruthukuthelakwakhe UZuma kodwa angikholwa neze ukuthi wabe esexolile."

Kuyamnamathela impela

emzini wakhe uZuma,

ukusoleka UZuma njengoba uZimisele ebuya egasela

engxoxweni yabo kuze kubekhona ukuhluthuka

kwemimoya Masondo (1994 C:68):

Wahleka ubala uZimisele wathi, ~Phela kubonakala sengathiumuntu owadubula uJahulani naye wabe engafuni lokhukubhaJa kukaJabulani ngalolu daba"

Wema ngezinyawo uZuma ethatha ngesikhulu isankahlu ethi,~Usho ukuthi yimi engi-!"

Omunye umlingiswa ongeshiywe ngaphandle, uMamba Luthuli

ongamemukeli neze kahJe uZimisele. Uziphatha okomgulukudu wesigebengu:

uZimisele umfica eshova amaphepha okudlalwa kuwo imali, nolimi

alukhulumayo wulimi Iwazo impela izigebengu. Masondo (1994 C: 17):

~Ek se my bra! Don"t act like sbhayizane! Uyadistebha lapha!Ngisakeca inyuku yami ecandiwe.

Akagcini ngokushova amaphepha nje, kodwa futhi unezicashalala zakhe

eziyizikhondlakhondla azithumela ukushaya kanye nokuhlukumeza abantu.

Wurnkhuba wezigebengu impela Iona Masondo (1994 C:IS):

Wavula umnyango ngokushesha uMamba wamemeza ethi,"Differ! Differ! Vat die barry uit I ..

Kwabe alcashilo lokho uMamba! IsikhondlakhondlaesinguSgemfunga sangena sishikazela safika sagxavula uZimiselengesidlozana saphikelela naye emnyango.

Bonke laba balingiswa ekugcineni batholakala bengaqondene necala

lokubu!awa kwabanye abantu eHillbrow, kuhlangene nelokuhlaselwa

75

kukaJabulani naye owagcina eseshonile. Elokusonga ngale ndaba; lrubukeka

ewusingathe kahle 10 mgomo wolrufakwa kwabaIingiswa abathi bengenacala

kodwa babekeke ngendlela eyenza banukeke ukuthi bangene shi! Ecaleni.

Incwadi ethi Ingalo Yomthetho (1994), itholakaIa inezigaba ezimbiIi zophenyo.

Esigabeni sokuqala kutholakala uMakhosonke ejutshwa uMvivi Nxwnalo

ulruba ayophenya ngezimali zakhe eseziphuma ngokungemthetho ebhizinisini

laseMaseru. Kulolu phenyo urnlingiswa onukeka ukuthi uyena ohamba

phambili ekudliweni kwemali kaNxumalo uBhadi Shongwe, okunguyena

amasheke abhalwa ngaye. Masondo (1994 B:6):

Wasibheka uMakhosonke maqede wabona ukuthi kwabekunamasheke amane akhanselwe onke ehambisana nalesisitatimende. Ayenalezi zinsuku kuwo: Novemba 23, Disemba16, Novemba 27 no Disemba 18. Wathi lapho ebhekisisauMakhosonke wathola ukuthi onke ayesayindwe nguMambaNxumalo. Elolruqala labe libhalwe uR25 000, kwathi elesibiliIabhalwa uR5 000, kanti amabili wona ayebhalwe uR I 000.lilinye. Wathi lapho ebhekisisa uMakhosonke ukuthi le maliyabe iyakubani, wabona ulruthi yonke yabe iya ku B. Shongwe.

Lezi zinsolo ziyaqina uma nangempela 10 Shongwe esetholakala

esophondweni lomdlalo kakhasino wemali. UShongwe Iona unabasizi bakhe

kulo mdlalo abango-Alicia, uMpandlana, ulasi. Inkomazi esengwa yiningi

kulo mdlalo wamaphepha, uMamba Nxumalo okunguyena okuzwakala ukuthi

uhlala edliwa njalo. Masondo (/994 B:88):

"Sengishintshe amaphakethe amaningi amashalrusengathi kukhona olruthiJe okungahambiuShongwe ethi ukuhwaqa kancane.

manJe. kodwakahle." kusho

UMamba owabe evendavenda eduze kwetafula lakhe ngendlela. . -ayesedle ngayo, wamane wahleka kancane wabe esethi. ~Uthi

lrukhona okungahambi kahle ngoba ubona abakoNdwandwebenami namhlanje. Angithi kuhlale kuhamba kahJe umakudliwa mina Angeke nilibone elidlalayo namuhla," eshoeshwashwatha

Esigabeni sesibili sophenyo. uMakhosonke usephoqeleka ukuthi aphenye

ngokufa kukaMamba. Umlingiswa onukeka kakhulu kusenguye uShongwe 10.

76

Uzidonsele amanzi ngomsele ngokothi kuthi mna kwehla isigameko sokufa

nokulahleka kwemali kaMamba asuke akhiphele uMakhosonke isibharnu

abuye abahluthulele endlini bonke ababelapho, maqede ashaye achithe

ayobhaca isikhathi eside. Kuthi futhi kamuva atholakaIe neqembu lakhe bezama

ukweqa umngcele waseLesotho ngokungemthetho. Kuze kuyofika

ekuthethweni kwecala lapho lonke icala elibekwa kuyena uShongwe.

Masondo (1994 B:151):

Kwasukuma umshushisi waqala ethi, "Le nkantoloehloniphekile namuhla ihlangene ngecala elibekwe umnumzaneowaziwa ngokuthi udokotela Bhadi Shongwe kanye nabanyeabangane bakhe uMpandlana, uLasi kanye no-Alicia. Kuyaziwaukuthi uShongwe Iona kade esefunwe amaphoyisa isikhathieside.

3.3.3 UKUNHLANHLA1HA KWAMAPHOYISA

Enovelini yophenyo kujwayeleke ukuthi uphenyo lubenengqayingqayi phakathi

komphenyi kanye narnaphoyisa. Kuvarne ukuthi arnaphoyisa avezwe ethanda

ukwandelwa ukuphaphalaza na\\<ukungakhaliphi ekuphenyeni kwawo. Lolu

hlobo Iwarnaphoyisa lunjalo nje luvezwa luwufela umona umsebenzi

onempumelelo wahaseshi abazimele. Kule ngxenye-ke sizoke sicubungule

ukuthi ugalele kangakanani okaMasondo ekuvezeni amaphoyisa ngale ndlela.

Encwadini kaMasondo (1990 A:32), ophenyweni lokugqekezwa kwebhange

uSayitsheni Mvubu ubukeka eyilolo hlobo Iwephoyisa.

~Leli cala libukeka Iinzima impela, kodwa lokho akushoukuthi lizowehlula amaphoyisa,~ kusho uMvubu.

~Noma arnaphoyisa angeke a1imise ngesihloko elokuthiasehlulekile, kodwa ukuqhubeka kwesikhathi kusho ukuthiasehlulekile. Nawe njengomuntu omdala kulo msebenzi,ngiyethemba uzovumelana nami uma ngithi ukuqhubekakwesikhathi kusho ukuqhubeka kobunzima becala. Mhlobo.~

~Angikuphiki konke lokho. Kodwa-ke mina njengoSayitshenikumele n!!:isho zisuka nje ukuthi angifuni bantu abaphuma

komaThekwini bezogaxela emsebenzini wamaphoyisa lapha.~

77

Lokhu kucacisa zibekwa nje ukuthi sekube umzabalazo omkhulu

amaphoyisa ehluJeka ukuthola isigebengu noma izigebengu. Phezu

kwalokho, 10 somaqhuzu akaJrujahuleli ukuthola usizo Iwangaphandle

kwesiteshi asiphethe. Ukunhlanhlatha-ke Iokhu. Lokhu kubuye kwenezelelwe

nayinkulumo etholakala phakathi kukaZondo noJonas MaJeka kanye

noBongani Maphaha. Masondo (1990 A: 17):

"Kodwa-ke bafowethu ngethemba ukuthiningakuthokozela ukubanjwa kwalezi zigebengu,"uZondo ebahbeka emehlweni laba bafo.

nanikusho

"Lokho kungumsebenzi kaMhlobo Mvubu. Asidingi phoyisalaseThekwini elizokhombisa ukuhlakaoipha kwalo ngokubaIibambe umuntu walapha eSoweto," kusho uJona

Le nkulumo iyixoxa yonke indaba yokuthi oMvubu laba baziwa

nayizakhamizi ukuthi ababukhali ekubopheni. ESoweto lapha kukwampunzi

idla emini. Yibo oZondo laba abangase bazophazamisa umbuso. Kubuye

kuvele nokho ukuthi Mvuhu ndini 10 unhlanhlathiswa ingcindezi ethile.

USayitsheni UZungu ophethe isiteshi samaphoyisa saseKatlehong ubukeka

ephunduleke ngokweqile impela njena yena, ngokuthi angasisoli nakusisola

isigelekeqe esesibhubhisile, esinguNsakansaka, sibe sisebenza naye imihla

namalanga

Okugqama ngamaphoyisa kule ndaba, ukwethulwa kwawo ngendlela ewenza

ahukeke eyizigebengu kakhulu, kunokuba abeyiziduphunga eziphaphalazayo.

Abukeka enokuthanda ukufihla amablazo awo nokuvikela amagama awo

kunokuvikela umthetho wezwe. Kusukela kuyena uMvubu uqobo. Uyazi

ukusuka nokuhlala indaba yokugqekezwa kwebhange. kodwa akafuni ukuthi

vu! Nokhehla uDlamini wancamela ukususa uMvubu esiteshini saseKatlehong

kunokuba alungise indaba yeqili elinguNsakansaka. (1990 A:I02):

~Kwabe kunobufakazi bokuthi uMvubu wayengazi luthongemali. Ngokubalekela izinkulumo eziningi kanyenokunukubezeka kwegama lomsebenzi. ngahona kungconoukuba ngimane ngimxoshe emsebenzini." kuchaza uDlamini.

78

Encwadini ethi lsigcawu &nkantolo (1990), alikho iqhaza elibhekile elibanjwe

amaphoyisa. Akuqondakali futhi kahle noma lokhu uMasondo ukwenze

ngenhloso noma kube ulruphunduleka nje. Uma kuyinhloso kuyalumela

nokho ngoba indaba iqala kuphenywa icala lemvalamkJrno ekhokhiswa urnndeni

wakwaKubheka, kuthi ngokukhula kwayo kugcine sekungena nophenyo

Iwecala lokubulawa kukaMhlobo ongomunye wezigebengu. Ngokwejwayelekile

nje empiIweni bekungalindeleka ulruthi uma sekufe umuntu, abonakale

elungeneJela amaphoyisa IoJu daba. Lutbo. kodwa umphenyi omkhulu wecala

kusukela kwelemvalamlomo, kuze kuyofika kwelokubulawa kukaMhlobo,

kulokbu kungummeli uNgubane kanye nonogada nabo abangabambe qhaza

elitheni kangako. Ingqikithi yophenyo iphethwe uNgubane. Amaphoyisa avela

kancane nje uma kukhulunywa ngawo kuthiwa asenze lokhu nalokhuya. Onogada

abagqamile neze. Sethemba nokuthi ukusetshenziswa kwegama lonogada lisho

yona kanye incazelo yalo ejwayelekile esho umuntu oqashelwe ukugada nje

(security guard), ongephoyisa elisemthethweni. Amaphoyisa aze avele kahle

ezikhulumela sekuthethwa icala, lapho okuvela khona umphathi wesiteshi

uSipho Makbanya. Uma kunjalo ngempela-ke, sibona ukuthi 10 mgomo

umphunyukile uMasondo kule newadi. Uwaneishile amaphoyisa iqhaza lawo

noma-ke uwalibele, wawalibala maqede sabonakala isikhala sawo.

Endabeni ethi Ngaze Ngazenza (1994) kuyatholakala ukuphenya

okunhlanhlathayo kwamaphoyisa ekuphenyweni kwecala lokubulawa

kukaBhekani Ndlovu. UBhekani ubulawa nje wayekade esongelwe uMginsa.

Uma esetbolakala efile kanti bekunoThoko Ntsibande ongunobhala kaMginsa

kuleya ndawo yezivakashi, emaphoyiseni kugcwala ukuthi uzungu lolu.

Ngokwamaphoyisa uThoko okutholakala izinsalela zeminwe yakhe esibhanyini

uthunyelwe uMginsa ukuba afeze lezo zinsongo. Masondo (1994 A:14):

"Phela ophenyweni olwenziwe ngamaphoyisa ami kutholakaleukuthi uMginsa Iona uke wathi ukuhilana noBhekani ngamazwiokugcine ngokuba aze asonge u.~lginsa esongela uBhekani eshokhona ukuthi uzochitha igazi. KutholakaJe futhingosibhincamakhasana ukuthi uThoko Iona ubonakele ehambangemoto kal'vlginsa esuka khona laphaya emaqhugwaneni."

79

Olrunye okubuye kudonsele uThoko amanzi ngomsele ukuthi nesibhamu leso

okwadutsbulwa ngaso uBhekani, satholakala sinezinsalela zeminwe yakhe.

Libanamathela kanjaIo-ke icala oThoko noMginsa ngendlela amaphoyisa abuka

ngayo. Kamuva uSayitsheni uShongwe uphumela obaIa asho angahlonizi

ukuthi ngokubona kwakhe Ieli caIa IisobaIa Masondo (J 994 A:15):

"Okusho ukuthi nawe ubona Iimfanela u1"hoko Ieli caIaT

Waphefumula kakhulu uShongwe ngaphambi kokuba aqhubekeathi, "Uma ngilubhekisisa lolu daba ngingasho ngokungahloniziukuthi uThoko Iona nguye obulale uBhekani. Uma ngithiukuzikisa kancane umqondo kuyangikhanyela ukuthibelrungeyona inhIoso kaThoko ukubulala kepha ubethunyiwe."

UShongwe uyahambelela impela kulo mqondo wokuthi uThoko ongumbulali,

futhi akangabazi noma kuvela izimpawu zokuthi kungenzeka ukuthi uThoko

akathinteki kulolu daba Masondo (1994 A:J5):

"Ngithumele amaphoyisa ukuba aye kohlola zonke izingubozikaThoko ukuthi azinawo yini amabala kumbe amachaphazeloegazi."

"KwaseT kubuza uMthethwa

"Awekho amabaIa," kuphendula uShongwe eqhubeka etm."Kodwa sibe sesizithatha izimpahla lezo ukuze ziyohlolwakusetshenziswa imithi ethile ekwazi uhlola ukuthi igazi likelathinta yini endaweni ethile noma ngabe leyo nto seyigeziwe."

"KwaseT kubuza uMthethwa.

"Nalapho asitholanga lutho."

"Okusho ukuthi akukho okuhlanganisa uThoko nokufakukaBhekani?"

"Abukho ubufakazi obusobaIa nakuba ukwenzakala kwezintokumhlanganisa necala." kugcizelela uShongwe.

Ngenxa yokuphaphalaza kwamaphoyisa aholwa uShongwe phambili, izinto

zimmela lukeke uThoko. Nango nje uShongwe eselimisa ngesihloko elokuthi

80

uThoko Iona uselingenwe yijele. Masondo (1994 A:I6):

"EIokuphetha nje Nyambose ngizothanda wazi ukuthi 10 muntuommele uzobosbwa," esbo uShongwe esukuma evula umnyangoethi, "Seningasala kahIe. Sizobonana uma kudingeka."

Kuyethembisa impela ukukhuluma kukaSayitsheni uShongwe, unokuzethemba

nokuyazi kahle le nto akhuluma ngayo. Awumesweli umuntu osecwaninge

waphenyisisa kahle ngale nto ayisboyo nazoyenza, kanti do! Kuyaxaka

nokuthi athi ebona uShongwe ukuthi kukhona ubufakazi obungahlangani

kahle kodwa anganaki ukuthi athi ukuqhwanda ajule ngalolu daba. Yikho

ukuphaphalaza-ke OOlu! Emva kwalokhu kuncane kakhulu okuphenywa

ngamaphoyisa ngoba ezibona eseqedile ngalolu daba.

Kule ndaba simethulela isigqoko okaMasondo ngekhono aIivezile ekwethuleni

ukuphaphalaza kwamaphoyisa ekuphenyeni kwawo icala. Indaba iqhuOOka

isiphakanyiswa uphenyo olwenziwa uMthethwa kuphela. Amaphoyisa

esezibophele uThoko kwaphela kanjalo.

Endabeni ethi Kanti Nawe (1994), akukho ukuphaphalaza okungako

okutholakalayo. Okugqamayo kule ndaba, ubugebengu obusemaphoyiseni

kunokunhlanhlatha. Esikhundleni sokuveza amaphoyisa ephaphalaza

ekuphenyeni kwawo, uMasondo wembule olunye uhlangothi lokuthi kanti

kubuye kuOO khona ukuphaphalaza okuwubugebengu nje obungahlanganiswe

nalutho. Ohamba phambili lapha nguSibisi oyisigebengu esinembobo ekhaleni.

uyena phela ohlangene noPopi noMagwababa ngokusakaza izidakamizwa

emphakathini. Okungaze kubeyisici sokuphaphalaza kwamaphoyisa yikho

ukuthi akukho mnyakazo awenzayo ngokuhlaselwa nangokufa kukaJabulani.

Lonke uphenyo Iugcina selwenziwa uZimisele.

Endabeni ethi lngalo Yomthetho (1994). kutholakala ukuphaphalaza

okungejwayelekile. Kbona-ke indaba iqala icala lingabikiwe vele

emaphoyiseni, ku\\'Udaba lokudliwa kwemali kaNxumalo olwalusetshenzwa

uMakhosonke umphenyi ozimele. Lolu daba lungena kwelinye tglya uma

81

sekufa uMamba okungoye obephenywa. Njengobekulindelekile amaphoyisa

ayaIungenelela lolu daba, maqede abopha uShongwe, uMpandlana, uLasi

kanye no-Alicia. Engithi kuwukuphaphalaza okungejwayelekile-ke ukuthi

uMakhosonke wayevumelana namaphoyisa ukuthi laba baIingiswa ngempela

yibo ababulaIa uMamba. Ekugcineni kutholakaIa ukuthi amaphoyisa

noMakhosonke babephaphalaza Kwaba uPopi owawsa umkhondo

wezigebengu sekupbaphalaze nesethenjwa esingumphenyi uMakhosonke.

3.3.4 UKUKHALIPHA NOKUQAPHELA KOMPHENYI

Njengoba sesicubungule ukunhlanhlatha kwamaphoyisa Iapha ku-3.2.3, amehlo

sizowagxilisa ekwenzeni komphenyi okukhombisa izinga elithe xaxa lomqondo

kanye nelokuqaphela nje. Kuvame ukuthi athi amaphoyisa ephaphaIaza

njengoba sibonisile ngenhla, kutholakale umpbenyi eveza amasu

okuwulandela kangcono umkhondo. Kunemibandela yakhona-ke nokho lapha.

UmbhaIi onoh/onze uRadice (1989), uyibeka kanje le ndaba:

(a) No accident must ever help the detective, nor must he everhave an unaccountable intuition which proves to be right.

(b) The detective must not light on any clues which are notinstantly produced for the inspection of the reader.

(c) All Supernatural or preternatural agencies are ruled out as amatter of course.

(a) Akufanele nakancane kube khona ukuziqondanela 10.vezintonoma ukwehla kwengozi engase isize umphenyi, nomaw-ukutshelwa igazi nje okugcina sekuba yiqiniso.

(b) Umphenyi akufanele athuke eselamela lSICI esibonisaumkhondo esingezukwethulwa kubafundi ukuthi basicubungule.

(c) Konke okunobunyandezulu nokumangalisa ngendlelaengakholeki akudingeki nhlobo.

Le mibandela izokwelekelefa ekucubungufeni ukuthi lL'\1asondo usondelene

noma uqhelelene kangakanani nezidingo zenoveli yophenyo. mayelana nomgomo

wokukhaIipha komphenyi. Okusernqoka ukuthi akufanele umphenyi agodlele

82

abafundi indIela alandele ngayo umkhondo. Isinyathelo nesinyathelo

asithathayo umphenyi kufanele aveze ngandIela thize ukuthi usithathelani.

Ngakho akufanele ukuthi besekuba sengathi uyabhula noma

sekunokuziqondanela kwezinto ngendIela engakholeki.

Encwadini ethi /phisi Nezi11J1Oka (l99()), umphenyi uThernba Zondo

ubonakala ekhaIiphe impela. Ulandwe umphathi webhange uMagwegwe

Buthelezi eThekwini, eyophenya kala lokugqekezwa kwebhange EgoIi,

ngakho ngoba aziwa ngokuhlakanipba. UZondo uwubarnba zisuka nje

urnkhondo wokuthi umgqekezi webhange kuyoba umuntu osebenza khona

ebhange. Masondo (1990 A:8):

Wanikina ikhanda uZondo maqede wadonsa umoya kakhuluwathi, "KumeIe kuqalwe ngokuba kutholwe omunye futhiobhema insangu ngapbandle kwalaba abahlanu. KungenjaloMnurnzane Buthelezi kufanele ukuba omunye wezisebenzi zakhoubhema insangu."

UButhelezi uphika ulala ngomhlane ukuthi kungase kubekhona umuntu

osebenza ebbange obhema insangu. Kulokhu kuphika akanakile ukuthi uqinisa

izinsolo zikaZondo ukuthi kukhona okushaya amanZl lapha ebhange.

Masondo (1990 A:8):

"Empeleni ukusolwa kwezisebenzi :zarni kuyinto engiyizondakabi! Angifuni nakancane nje ukuthi zibandakanyeke nezintozobuIelesi!"

UZondo e\l,lIgalajana ngokwakhe uyasola ukuthi uButhelezi kukhona

akufihlayo maqede adinwe athelwe ngarnanzi. Masondo (1990 A:9):

"Bona lapha Mnurnzane Buthelezi, ibhange lakho Iigetshengweirnali eningi kabi. Kumele ukuba kuzanywe zonke izindlelaezivelayo ezingabolela ekubanjweni kwezigebengu. Okwarnanjeubufakazi obutholakalayo obokuthi urnuntu owathatha imalikumele kube umuntu obhema insangu."

"Kuphuma kowakho um/omo futhi ukuthi /abo obaziyo ukuthibabhema le nto, kabathintene nalokhu kwelelesa. PhD. manjeuma wala ukuthi ngenze ngendlela yami. sizomthola kanjaniumnikazi wensangu lena othi yatholakala esisefeni semali'?

83

Ngibona kungcono ulruba umane wenze ngendlela yakho ngobasiyaphikisana," lrusho uZondo naye esethanda ukuthi ahluthukeenhliziyweni.

Ulrube lezi zinkunzi zazidlala umdIalo wamankomane UZondo wayeyobe

esephume phambili emzuliswaneni wokuqala, ngoba emva kwalokho

kwezwakala uButhefezi esehfefa ngezansi. Masondo (I990 A:9):

Wachobozela uButhelezi kuhIe kwentombi iqoma wathi,"Ngiyaxolisa uma ngiphazamile, Zondo. Ngenziwa ukuthi iningilezisebenzi zami amantombazane asemancane. Ngingazi-kenoma... '"'

UZondo uyasola ukuthi uButhelezi ufuna ukwazi kakhulu kunolcufanele,

uyenqaba ukumtshela okungaphezulu kwalokho abona kufanele. Emva kokuba

uZondo esebuze izisebenzi zasebhange ngazinye, uButhelezi uzama

ukumgubha ukuthi utholeni. Masondo (1990 A: I0):

"Kukhona yini okusoliIe?"

"Sengathi ngikhe phansi lapha Mnumzane Buthelezi. Ngibonasengathi kumele ngothungatha engxenye." Kuphendula uZondo.

"Kuphi?"

"Lokho-ke ngokwami. Sengihlele zonke izinto ngononina"

"Kodwa nje uma ucabanga Z~ndo, ungahle uqale kuphiTkubuza uButhelezi kusengathi uyancenga.

UMagwegwe uziveza kanjalo-ke kuZondo ukuthi ufuna ukwazi ngokweqile

ngalolu daba, engaqondile nokho. UZondo ubonakala eshesha nje emizameni

yakhe yokuphenya lolu daba. Usheshe awuthole nomkhondo wentsha ebhema

insangu etholakala eRudi's Disco e-Orlando, yize afike atholana nezimbila

zithutha nje, ebhunyelwa ngotshwala ethola nenqindi evuthayo. Kodwa

wayeselithathile igxathu lokulandela umkhondo wensangu owa....ungakaze

ulandelwe amaphoyisa endawo. Empeleni amaphoyisa ayekuphika ukuthi

ikhona inkinga yentsha ebhema insangu. Ukukhalipha lokho. Uyena futhi

olika kuqala kwaHlophe, yize amthola esetile. NoHlophe wayemcele ukurhi

ngodaba ayengathandi

84

ukulwenekela amaphoyisa endawo

ayengawathembi, kodwa ethemba uZondo.

Ukukhalipha IrukaZondo lrushesha lruyomfikisa engonyulukeni yokuthi

uMvubu umsulwa lrulolu daba nanolruthi yini ebangela ulruthi angalusulrumeli

lolu daba. Masondo (l99(J A:I03) engxoxweni kaZondo noDlamini, kuhamba

kanje:

"Sengiyabona-ke, baba. Kusho ulruthi isithombe sami wasibonakhona ephepheni ngoba sike sabaNgimangaliswe futhi nayindlela akadelokuxoshwa kukaMvubu eKatlehong."

siningana impela.ebeka ngayo udaba

Lambheka kancane uZondo ikhehla leH, Iahleka tathi, ~Usho

ulruthi ndodana ubazi uNsakansaka ukuthi ungumseshiT

"Angazi baba."

"Uchaza ukuthi udaba ulubeke kuwe ngendlela yokuthi uboneuMvubu engumuntu ongalungile nezeT'

"Sengathi ubezama lokho, baba... "

Asikholeki kahle hie, isigameko lapho uZondo alamela khona uNsakansaka

ekhuluma nomuntu othile ocingweni, Masondo (1990 A:I07), ethi:

Wanyonyoba uZondo kuhle kwekati linyonyobela igundane.Wafike walalelisisa konke okwabe kukhulunywa uNsakansakaocingweni. Nanxa wayebuye engezwa kahle, kodwa wezwaIapho uNsakansaka ethi, ~...ngiyakutshela, angiyifuni le filO

yakhe yokulokhu eza lapha ezobuza imibuzo engasile!. ..Yebo.Uma kungake ImthoJakaJe ukuthi uMvubu urnsulwa singabasemanyaleni!... Ngizofika namuhla ebusuku! Ngizobathulisaungunaphakade, bobabili uMvubu noZondo! ...Nakanjani! Ehene"

Khona phela indaba yakhelwa elruthini izigebengu zenze amaphutha

azokwelanyelwa umphenyi, ukuze zibambeke. Kod...a kule ngxenye kusoleka

ukuthi weqisile uMasondo. Kubukeka kube 1Aubudedengu kakhulu ukuthi

uNsakansaka akhulume udaba olubucayi njengalolu 'Iokuthulisa

ungunaphakade', ocingweni lomphakathi. engasaqalazanga nokuthi akukho

muntu yml ozwayo. Nokho khona kunjalo-ke le ngxenye iqinisa khona

85

ukuthi ~llbu akanaca1a, nanoIrothi UZondo ukhaliphile, uma ekwazi

ulruthola uIwazi oIusemqoka kangaka.

Kuyaphawoleka nokho ulruthi lokhu lrukhaIipha kukaZondo kwakhelwe phezu

kwesimo esingaIindelekile esimeni sedolobha elikhulu njengeGoli neSoweto.

Lesi simo esolruthi bonke abantu bayaziwa futhi bayazana. UMagwegwe

Buthelezi uyazi ulruthi abafana bensangu batholakala eRudi's Disco, Iphisi

Nezinyoka (1990:IO). Luyaziwa laphaya eRudi's Disco udaba lokugqekezwa

kwebhange, uyaziwa futhi noMagwegwe. Izinsizwa zaseRudi's Disco ziyamazi

noMhlobo futhi kuzwakala sengathi uyena ezimemukelayo Iphisi Nezinyoka

(1990:16). UDokotela Motaung uyamazi uJonas Maleka, Iphisi Nezinyoka

(1990:24). UDokotela Motaung wazi uTaga onenkinga yokubhema insangu;

Iphisi Nezinyoka (1990:26). UMvubu uyamazi uMandla Cindi ongunobhala

wasehhotela i-Alba, Iphisi Nezinyoka (1990:33). UMvubu uma esebiza

udokotela ozohlola isidumbu sikaHlophe, ubiza yena Iowa Motaung Iphisi

Nezinyoka (1990:42). UNxumaIo uyise kaTaga uyamazi uMagwegwe Buthelezi

Iphisi Nezinyoka (1990:50). US'gubhu Ndebele urnngani kaTaga, wazi

uBongani Maphaba Iphisi Nezinyoka (1990:61), osekuvela nokuthi ungumdayisi

wensangu futhi umazi nokuthi usebenza esitolo seNdiya eWestgate. UMvubu

uyawazi umndeni wakwaNxumalo kodwa akazi ukuthi indodana yakhona

uTaga ubbema insangu Iphisi Nezinyoka (1990:63). UMvubu wazi umnganl

kaHlophe, uBafana Hadebe naye okuthiwa uhlala yedwa njengoHlophe Iphisi

Nezinyoka (1990:64). Yebo-ke uBafana njengomngani kaHlophe uyamazi

uBusisiwe ongudadewabo kaHlophe. UBusisiwe Iona wazl uSayitsheni

uMvubu. Iyaqapheleka lena ngoba uMvubu wayesilandulile isaIukazi.

KhumaIo (1990 A:73):

Akazanga ukuthi uzoyithini leyo nto uZondo. UMhlobo Ionauzenze umuntu ongenalwazi ngalesi salukazi. Nakhu sonasesikhuluma sengathi sihlaIa simbona njalo. UZondo wabonasengathi kukhona imfihlo ethile eyaziwa uM1Iubu.

Lokhu kuphawuleka ngolla lokhu kwazana ngendlela ethanda ukweqa

kuzishaya sengathi kukhu!unywa ngedolobhana elincane impela nje. lapho

86

abantu abacishe ba2ane khona bonke, hhayi iGoli kanye neSoweto. Kubonakala

sengathi le ndawana imphunyulole okaDingiswayo.

Encwadini ethi Isigcawu &nkontolo (1990), sithola uhlobo lomphenyi

olungahambisani nendlela okujwayelwe ukuchazwa ngayo umphenyi

wenoveli yophenyo, ethi kuvama ukuba umseshi ozimele. Lapha umlingiswa

obambe iqhaza lokuphenya, ngummeli uNgubane. Uphenya udaba

lwemvalamlomo efunwa emndenini wakwaKubheka njengoba besesishiIo

phambilini. UNgubane uqala ukukhombisa ubuhlakani bakhe ngokwenza isu

lokuxabanisa izigebengu ezifuna imvalamlomo. Lokhu ukwenza ngokuguqula

incwadi enenani lemali ezaziyifunile. Kuyavela ngenkathi sekuthethwa icala

ukuthi leli 50 lasebenza ekuxabaniseni uMhlobo noMagwegwe.

Ukukhalipha kukaNgubane kuphinde kwavela ngenkathi esecupha umgoga

wakhe wokugcina. Waqasha abatshuzi bakwaNdlovu ukuthi bamelekelele

aguqule imali eyayisesikhwameni sikaZethu Kubheka esasiwele edanyini,

afake eyakhe enezinornbolo ezaziqoshiwe ebhange. Phela ngalokhu wayecupha

Iowa owayezozama ukuyenyula le mali. Nangempela yiyo lemali egcina

isingubufakazi obunesisindo sokuthi ngempela uMagwegwe uyathinteka

ecaleni lemvalamlomo nelokubulawa kukaMhlobo.

Kungaba khona ukwehluka Icwemibono engxenyeni yolcwethulwa Icobufakazi

bokuthi uMagwegwe ngempela ongumbulali. Kunezindawana esithola

uNgubane esesigodlela ukuthi ufinyelele kanjani ebufakazini abethulayo

enkantolo. Njengolcuthi akuzwakali ukuthi yini ebangele ukuthi asole ukuthi

akuyena UZethu obulele uMhlobo. Ekubeni UZethu ezisholo yena ukuthi

umdubulile umuntu, nolcuthi wadubula maqede isibhamu sagxumbukela

emaJ1Bni. Kokunye kuzwakala sengathi ukunaka kuIGLN"gubane izinto ezincane

ngokweqile lcubuye kube sakuqagela kakhulu kunokuphenya. Ngamanye

amazwi akukholeki, Masondo (1990 8:2(4):

lsikebhe satholakaJa sinentanjana. Levo mambo Ylyonaeyasetshenziswa uma kuboshwa uMhlobo.

87

Akuzwakali ukuthi le ntambo yehluke ngani kwezinye izintambo

ezejwayelekiJe veJe ezikebheni, ezifana nezisershenziseJwa ukubopha zona

izikebhe, ukudonsa amanethi okudoba kanye neminye imisebenzana

nemidlalo yasemanzini. Nayo indaba yokuhlanganela esikebheni emnyameni

ongako izwakaJa iphoqeJeJwe ukuze kuqhubeke indaba ezophenywa

ngempumelelo uNgubane. Lokhu kuyaphambana nensizakuhlaziya

yesenzekongqo, ebiza ukuthi kuxoxwe ngezinto ezingenzeka ngempela empilweni

yesintu eyejwayeJekile futhi Jokho okubhalwa ngakho kukholeke.

Endabeni ethi Ngaze Ngazenza (1994), umlingiswa ongumphenyi ummeli

uQodlwana Mtbethwa esizwa uThemba Zondo. Ukukhalipha kwakhe ukuveza

ngokuthi zithi zibekwa nje kusheshe kumkhanyele ukuthi kungenzeka ukuthi

akuyena uThoko obulale uBhekani Ndlovu. Unakho ukusola ukuthi kukhona

akwaziyo uMginsa ngalolu daba. Okuwukukhalipha kuMthethwa ukuthi uma

esephenya, akamshiyi ngaphandle noThoko. Lokhu kutholakala enkulumeni

yakhe uMthethwa noZondo, Masondo (1994 B: 18):

Kungakho-ke kufaneJe senze konke okusemandleniukulungisa lesi simo. Ukhumbule futhi Themba ukuthiuphenya, uphenye futhi nasohlangothini lukaThoko ngobaesikwaziyo okwamanje yilokho esikutshelwe nguyeakukho esizitholele kona."

ethulapho

konkekepha

Lo mqondo wokuqhamukela udaba lukaBhekani nxazonke yiwona owenza

ukuthi uMtheiliwa abukeke ekhaliphile impela kunombutho wamaphoyisa

oholwa uSayitsheni Shongwe. UMthethwa akachezuki emqondweni wakhe

wokuliqhamukela nxazonke leli cala ngisho nabasizi bakhe njengoNana

sebeveza ukuthi uchitha isikhathi ngendaba esobala. Masondo (1994 B:27):

Ngimangaliswa ukuthi nifuna bufakazi bani ekubeni kusobalaukuthi indaba ikuThoko?'"

Okunye okubukeka kuvmkukhalipha kuMthethwa ukuthi uyalalela maqede

akwazi ukusebenzisa ulwazi a1ucosha kwabanye abantu ukuze aphumelele.

Nangu nje ethola uIwazi olusemqoka kabi kuThemba. oluguqula umumo

wophenyo lonke. Masondo (1994 A:271:

88

Kwangena uThemba wabingelela wase ehlala esihlalweni esabesilapho wathi, "kunobufakazi obungenasiqinisek.o engibutholilemnumzane.~

"KuthiwaniT'

"Kuthiwa uNdlovu ubesenesikhathi eside eh/ala /apbaya ngenxayokungezwani okuthile phakathi kwakhe nomkakhe.~

"Okusho ukuthi Themba uma singake sithi ukufakana imilomonomkakhe kukhona okuthile esingable sikuthole?~ kubuzauMthethwa.

amaphoyisa

kukaNkosikazi

nethimba lakhe.

YiIokhu kukhaIipha okuhambisana nekhono lokutsheleka nelokulalela

kukaBhekaniokuveza ulwazi oJuningi oJusemqoka ngesimo senhlalo phakathi

nomkakhe noluholela ekusonjululweni kwecala Ulwazi

angazange azihlupbe 001000 ngokuluthola Ukukhuluma

Ndlovu kuwavula ngenye indlela amehlo kaMthethwa kanye


"Bengingathanda ukubuza kuye ukuba bekungenzeka Uhambenini yena ukuya lena eNtababomvu?~ kuqhubeka uMthethwanokubuza.

"Uhambe ngoLwesithathu.~

"ULwesithathu Iwalo leli santo?'"'

"YeOO.~

"Ubehamba ngemoto?'"'

"YeOO."

"Eyakhe leyo moto?'"'

"Yebo.~

Le ngxoxo eveza ukukhalipha komqondo nokuqaphela kuMrhethwa, iveza

izinto ezimbili ezisemqoka Eyokuqala eyokuthi uNkosikazi Ndlovu uthi

uBhekani uhambe ngoLwesithathu kanti besekuzwakele ukuthi usenesikhathi

eside ehlala laphaya emaqhugwaneni ngenxa YOkungezwani okukhona

89

phakathi kwakhe nomkakhe. Okwesibili ulrnthi akukho moto eyatholakala

Iaphaya emaqhugwaneni okungenzeka ukuthi uBhekani wayehamba ngayo.

Masondo (1994 A:4):

"Nkosi yami okusho ukuthi ngithathe indIela okungeyona!Awunayo yini imoto lapha ukuze uye kodonsa eyami Iaphayaodakeni?"

"Okwamanje ayikho, nkosazane!"

"Sidalo?" kuqhuba uThoko.

"Sidalo" kuphendula umlisa ngolaka.

Umbuzo omkhulu okufanele ukuthi wembuleka kuMthethwa owokuthi phD

kanti 10 mame ulihlanekezelelani iqiniso? Impendulo eyavela kungaba ukuthi;

kukhona okushaya amanzi ngalo mame. Ake sicaphune futhi inkulumo

engagculisi kaNkosikazi Ndlovu. Masondo (1994 A:29):

"Engingakutshela khona nje mnumzane uMthethwa ukuthiakuyona inqubo yalapha ekhaya ukungena kakhulu endaweniokungeyona eya!tho," kuphendula unkosikazi Ndlovu.

¥ini okunye okwaziyo mayelana nomsebenzi womnyeni wakhonkosikazi?"

Le mpendulo kaNkosikazi NdloVll ibllkeka imkhanyisela izinto ezimbili

ezisemqoka uMthethwa. Eyokuqala ukuthi nebala kukhona ukungezwani kulo

mndeni wakwaNdJovu, okungenza ukuthi laba bashadikazi bangaxoxi ngezinto

abazenzayo ngalolo hlobo. Okwesibili ukuthi, 10 nkosikazi uzama ukucasha.

Akafuni nokuthi aze amvulele intuba yOkllthi amngene ngayo uMthethwa.

Umbuzo olandela lapho ke, ukuthi ucashelani 10 mame? Kugcina kllvelile

ngasekugcineni kwendaba.

Okunye ukukhalipha kukaMtheth"'a kuvela Iapho eqaphela khona indaba

kaMpondlela, unogada wasemaqhugwaneni. Ngokukhulu ukunganaki

uMpondlela ukhombisa U1\1thethwa indlela okuvuleka kanye nokuvaleka ngayo

ifasitela uma umuntu engaphandle. Masondo (1994 A:38):

90

Kwatbuleka isikhashana lrungekho ophendulayo. Khona laphouMpondlela wephula ibhaxa esihlahleni somganu esabe siseduzekwabo wase ethi, "Asibuyeleni emuva mhlawumbe \rukhonaesingahle sikwenze."

BamIandela bonke sebepbikelele efasiteleni leJo. Ekufikenikwabo efasiteleni uMpondlela waligwaqaza kabili, kathathuesebenzisa ibhaxa lomganu, lawlelm. UMpondlela kwabekulinxe\e ngakho-ke ibhaxa walilahla ngakwesobunxelesefasitela. Bangena bonke futhi baqala ukucinga lapho endlini.

Yiso lesi sinxele esiphinda siqashelwe uMthethwa ngenkathi sebephuma

endlini ngalo ifasitela futhi. Masondo (1994 A:39):

UMthethwa wahheka fapho uMpondfelafomganu. Wawabona emabili, elinyekungathi labe finesikhashana liIapho.wahamba nawo waya esikelenganeni.

ayefahfe khona ibhaxafabe sefithe ukomaWawathatha omabifi

Nguye 10 Mpondlela, uMthethwa oseqaphefa kamuva ukuthi ubuye abe ngunogada

kaMginsa. UMthethwa ukhombisa obukhulu ubuhlakani ngenkathi eguqula

indlela uFana Mzimela, intatheli yephephandaba iNyanga eyayizobika ngayo

lolu daba. Masondo (1994 A:46):

~Nx!," kunxapha uFana eqhubeka ethi, ''Ngidangele kakhulu.~

~Ngoba kwenzenjani Mzimela'?" kubuza uMthethwa.

"Phela le mibuzo kanye nezimpendulo zakho sekuyone yonkele ndaba yami."

Ekuphenyeni kukaMthethwa ephindelela laphaya kuMginsa kugcina sekuvela

isizathu sokuthi wayemeduselani uThoko mhla egcina esehIangene nezirnbiIa

zithutha. Kuvela ukuthi uMginsa wayakhe isu noBhekani lokuthi uThoko

ayaIeleke indIeIa eyayizornhlanganisa noBhekani. Masondo (1994 A:82):

~Ngatshela uBhekani ukuthi ngifuna unobhaJa wase eng/funelauThoko Iona Ngangingazi mina ukuthi uBhekani yiseshelisikaThoko. Wabe esengichazela uBhekani ukuthi isizathu sakhesokufunefa uThoko umsebenzi Iapha kimi kwabe kungukuveza

91

imbali nje ukuze inyosi ihuheke. Kalisebenzanga nokho Iela cebolikaBhekani ngoba Icwathi ukuba intombi ingathola umsebenzikwaba seIrungene isichitho. Ngayengeka-ke, nami ngakha isunoBhekani. Ngalayela uThoko indlela leyo engabe ngazi kah/eukuthi wabe ezobhajwa kuyo ngoba ngazi ukuthi iIubhuku."

Leli su linendawana ehlupbayo-ke. Lena yokuthi akukholeki impela kahle

ukuthi khona sekuthiwa kuhlwile futhi noThoko wethukile, wayesengehlulwa

ukubona isesheli sakhe esaze samfaka emsebenzini pho? Wona 10 msebenzi

esizwa ukuthi usandakuwuqala? UMasondo utholakala ezama ukulichibiyela

kamuva leH phutha, kodwa usuwenzekile umonakaIo. Nakho akwehli kahle.

Masondo(l994 A:88), uMthethwa ubuza uThoko kanje:

~Wabe umazi yini wena 10 mlisa ngenkathi ufikaemaqhugwaneniT

~Ngimazelaphi mnumzaneT

~Ngiyabuza, nkosazana. ~

~gabe ngingamazi nanxa ngabuye ngakhumbula kancanengenkathi sengiboshiwe."

~Wakhumbulani nkosazanaT

~Lo mlisa wake wazibika kimi esikhathini esedlule. Umangikhumbula kahle nguye futhi owangitholela umsebenzi laphakwaNxuma/o."

Cha, akukholeki impela nango nomshushisi eveza ukungakholwa kwakhe.


~osazana. Kwenziwa yini ukuthi ugamkhumbuli umuntu emvakokuba kwabe kuyisesheli sakho futhi wakutholela umsebenziT

Wathi ukucabanga uThoko ngaphambi kokuba aphendule, ~Lo

rnuntu kazange abe naso ngisho esincane isikhala enhliziyweniyami kangangokuthi nami angizange ngizih/uphe ngokubangirnbheke. Nangenkathi engilayela umsebenzi ngaya nje ngobangilahlela kanti uqinisile."

Akukholeki impela Lokhu kuhlupha ngokuthi njengoba kuyingxenye enkulu

okwakhelwe phezu kwayo indaha nje. kuyayilimaza ngasohlangothini

92

lokokholeka kwayo. Elrogcineni nokhouMthethwa IJveza okukhalipha kwakhe

ngokukwazi ukwethula ubufakazi obuveza ukuthi nguMpondlela owabulala

uBhekani. Masondo (1994 A:98)

"Ngiyabonga Nkosi yeokantolo! Nazi-ke izizathu. Esokuqala,laphaya emaqhugwaneni kwalahleka isibbamu esagcinasingatholakanga. Sekuthi e\rogcineni isibhamu Ieso sesiyavelaemva kokuba sesibulele umufi. Kusobala ukuthi lesi sibhamusabe sintshontshwe nguye 10 fakazi. Okwesibili, nguyena futhiowakhipha imoto kaThoko eyahe ibhajiwe. Umufi wabeengahambi ngemoto ngaIobo busuku. Umuntu onemotoeyisikelengane, okuyimoto engakhipha imoto eyabe ihambauTboko uma ibhajiwe odakeni, nguye 10 fakazi. Okwesithathu,10 fakazi wantshontsha isithombe sikamnumzane uMginsaNxumalo waya kosibeka lapho kwabulawelwa uNdlovu ukuzekala Iifanele uNxumalo. Okwesine, 10 fakazi nguyenaowakhombisa ukuba nolwazi lokuvula ifasitela lalaphayaemaqhugwaneni lihluthulelwe. Lokho wakwenza phambi kwami.Okokugcina 10 fakazi wenza konke lokhu ebezama ukudukisaiminwe ngokuba asebenzise izinzwane zakhe. Phela kwakuthinjalo lapho kade enza le mikhuba, bese enyathela ngezinzwaneukuze kuthi lapho kuthathwa iminwe, kutholakale iminweengaqondakali. Ngiyabonga Nkosi yenkantolo!"

Encwadini emi Kanti Nawe (1994). UZimisele uqala uphenyo Iwakhe

ngegxathu e1ikhelekhelezayo. Ulimisele uyophenya udaba lokuhJaselwa

kukaJabulani kanye nokubuJawa kwabanru abathathu eHiIlbrow. Akuzwakali

ukuthi uqondaniswe yini nokuthi aye esiteshini samaphoyisa eThokoZ3,

ekubeni ephikelele okuyophenya kala elenzeke eHiIlbrow. Yebo. enkulumeni

yakhe noSibisi urnphathisiteshi kuyavela ukuthi bangabantu abazanayo.

Besekuhlupha nakakhulu ukuthi 10 Sibisi uyena futhi ogcina ebhekene nawo

wonke la macala uZimiseJe ayowaphenya Kusolisa sengathi ekuzameni

kukaMasondo ukwethula isigelekeqe ngasekuqaleni kwendaba njengoba

kulindelekile, usesuke wakuhlanganisa nokuthi uZimisele atshelwe yigazi futhi

kube nokuziqondanela kwezinto okweqile nokumi kube yisona sigebengu lesi.

lokhu okungafuneki. Yize uZimiseJe engakuvezanga ngaleso sikhathi ukumi

kukhona akusolayo. Ziyatholakala nokho izinkomba, zokusola eng-xoxweni yakhe

uZimisele noSibisi, Masondo (1994 C:7):

93

''Okufike kwagqama kakhulu kimi ulruthi ukuzanywakokubulala uJabulani kusaphathelene kumbe kusathintenenokubulawa kwalaba abanye abathathu uJabulani akhulumengabo. KusobaIa filthi ukuthi uJabulani udutshulwe ngenjongoyokumgudluza endleleni yalezi gilamkhuba..."

"Ngivumelana nawe lrulokho, Zimisele," lruvuma uSibisiebonakala engajabule neze.

Wamamatheka kancane UZimisele wase ebuza ethi, "Konkelokhu ongitshela khona ukwazi kanjani Mahlase, ngoba wenaulapha eThokoza kanti konke lokhu kwenzeka Iena eHilIbrowolruyindawo ongathintene nakancane nayo?"

Wasineka ubala uSibisi...

Lokhu lruvuma lrukaSibisi engajabule neze, ukumamatheka kaneane

kukaZimisele kanye nokusineka ubala kukaSibisi, kuxoxa indaba Indaba

ethi inlrukhu iyawusola ummbila Kungabe uZimisele ubevele esola ngokuya

kwakhe eThokoza? Esola umngani wakhe lo? Uyena futhi 10 Sibisi

osemphuthuma lruqala ngokuthi angase angemukeleki kahle laphaya eHillbrow,

kuKapteni uNtuli. USibisi ubukeka esenolwazi oluningi kakhulu ngodaba

lukafabulani kunolrulindelekile, lolu ageina eselwedlulisela kuZimisele.

Okugcina ngakolunye uhlangothi sekwehlise izinga lokukwazi ukuzitholela

ulwazi nokukhalipha kuZimisele. USibisi simthola ku- Masondo (I994 C:4).

ethi:

~Empeleni iHiJlbrow akuyona indawo ephethwe yisiteshisalapha eThokoza, kodwa ngizokupotshozela kwengikwaziyo,"kuthatha uSibisi eqhubeka emi, ~Kunowesifazane owabeezwakala ethukile ngoLwesibili ebusuku owashayela amaphoyisaaseHillbrow ewabikela ukuthi awanikele ngokushesha end!inikaJabulani. Ekufikeni kwamaphoyisa kaNtuli endlini kaJabulani.athola kumahlikihIiki yonke indIu kungathi kukhona owabeekade ~inga okuthile. UJabulani yena elele laphaya ethe ja,sekubonakala ukuthi zihubela sakusha Kwabe sekuthathwaImmwe. Kwatholakala iminwe Yabantu ababili eyehlukenekubonakala sengathi ngeyabantu besifazane.-

Kubonakala Irufiphaza

lokhu. Usebukeka

ukuIiphenya.

94

indlela oIrubukeka ngayo uIrukhalipha kukaZimi.sele

efunzwa kakhulu nguSibisi ngolwazi Iwecala ahlose

Ngakolunye uhlangothi, Irukhona noIruthi uSibisi umfunza lolu Iwazi

ngenhloso yokwedusa umkhondo nokuzama uIruzenza abukeke emsulwa. Bese

kuxaka nje kodwa uIruthi uzoze afune uIrubamsulwa nje ubani obesetheni

kuyena?

Kuyaxaka ukwenza kukaSibisi. Ngokwemvamisa, umlingiswa osuke ehlushwa

unembeza wokuthintana ngandlelathize necala, uvama ukuliqhelisa kuyena

. kanye nakulabo abambisene nabo. Kuleli likaSibisi, kutholakala kunguye

odalulela uZimisele abanye abantu abambisene nabo emacaleni. Nango

etholakala elandisa uZimisele, Masondo (1994 C:9), kanje:

'"Ngokwami ukucabanga ngibona sengathi UZuma okunguyenamhleli weNkanyezi, nguyena umuntu ongekuthande ukubonalolu daba ephep!landabeni lakhe,"

Lokhu kubonakala ngokuthi usaqhubeka nakho ukufunza UZimisele ulwazi

oluningi olushaya emhlolweni, ngoba nangempela kugcina kutholakala ukuthi

UZuma uyathinteka kulolu daba lwamacala.

Kukhona ukuzingela umkhondo okulandelekayo UZimisele azenzela khona.

njengokuya emahhovisi eNkanyezi lapho athola khona ulwazi olusemqoka

kakhulu ophen~weni Iwakhe ngoLungile, njengalolu: Masondo (1994 C: 15):

Angiyena nomuntu okhonze ukunaka izindaba zabantu, Zimisele.Engingakuphawula nje okwamanje ngingathi," esho ethula maqedeeqalaza ndawo zonke ehleba ethi, ~Ebengiye ngikuboneunkosikazi Zuma obethanda njalo ukuvakashela uJabulaniisinyelela. Lokho kwaze kwangisolisa futhi kwangiphatha kabi.

~Unjani yena 10 nkosikazi ZumaT

~Habe ingdosi yasemhlabeni leyo. Zimisek!-

95

¥lZe noma uZimisele engashesbanga ukululandela lolu daba lukaNkosikazi

Zuma, kodwa lwaba negalelo e1ikbulu ekuxazululweni kwecala lokublaselwa

kukaJabulani kanye nabanye abantu ababehlaselwe eHiIlbrow. Uphinde

ayilandele nendaba kaMamba Mlaba, abuye elambatha

Akucaci kahle ukuthi uZimisele uyithole kanjani indawo lapho

okwakutbukuswe khona uJabulani. Indlela ayitbole ngayo le ndawo i1engela

kukho ukutshelwa yigazi, lokhu okungancomeki. Masondo (1994 C:19),

kutholakala lokhu:

Inkinga ayebhekene nayo uZimisefe kwabe kungukuthi wabeezoqala kanjani, kuphi futhi kubani uma ephenya ngodabalukaJabulani.

Wabona ukuba amane adumbe igumbi elilodwa abuze kulo.Nebala uZimisele wehla emotweni yakhe wakhuphuka ngekheshiwaya phezulu. Kwathi lapho ehla ekheshini wazithela emnyangoowabe ubhalwe inombofo ethi: 910.

Wangqongqoza uZimisele kulowo mnyango kepha kwanhlangazimuka nomoya. Ekugcineni uZimisele wagxavula umnyangoezama ukuwuvula.

·'Kahle mnumzane! Akudingeki muntu lapho!~

unogada owaqhamuka ndawana thile khona fapho.

~Ngifuna uJabulani Mthiyane," kuphendula UZimisele.

kumemeza

Wasondela unogada wathi, ~Akuvunyelwe muntu lapha. Ubeungubani wenaT...

Le mpikiswano iqhubeka njalo IZe igcine ngokuba UZimisele adlubulundele.

angene kuleli gumbi. Masoodo (/994 C:20):

Wathi esamangele unogada, UZimisele wavula umnyangowapboseka ngaphakathi endlini.

Waphelelwa ngamazwi unogada kangangokuthi wamane wakhexaumlomo.

• * • •

96

UJabulani wabe elele ngomhlane evale amehlo. Ubuso bakhebase buboqoke kungathi obomuntu owafa wabuye wavuka!

Konke lokhu, kusukela engena ekheshini, maqede aqonde ngqo kwanombolo

910, okuyigumbi elibukeka liphezulu kuleli bhilidi nokuphoqelela ukungena

ngenkani ekhuzwa unogada, kushayisa amakhala. Kubukeka kungaseyikho

ukukhalipha kodwa sekuwukutsbelwa yigazi noma ukuqagela ngokweqile.

Akuvumelekile-ke ngokwemithetho yenoveli yophenyo.

Uveze ukukhalipha UZimisele ngenkathi etltatlta izincwadi ezintatltu endlini

kaJabulani, ngoba kufanele ukutlti kukhona ezazikuphethe okumayelana

nokuhlaselwa kukaJabulani. Nangempela eyodwa yazo imnika umkhondo oze

. uyomfumanisa umufi UZodwa kanye noPopi okugcina sekuhlaluke ukuthi

ungomunye wezigelekeqe. Kuyaphawuleka nokho ukuthi uKapteni uNtuli naye

uzifuna lapha lezi zincwadi. Ingabe yena wayesezwe ngobani ngalezi

zincwadi? Kodwa kungenzeka ukuthi wayazi ngoba zazisebhokisini leposi,

lapho noZimisele ayezithole khona. Umqondo osheshayo kaZimisele usheshe

umtsheIe ukuthi ukubulawa kukaZodwa kuhlangene nokudutshulwa

kukaJabulani, yize kungabekwanga obala ukuthi ufinyelele kanjani kuleso

sinqumo. Masondo (1994 C:30):

Wezwa UZimisele efikelwa umbuzo wokuthi kungabe ukubulawakukaZodwa Iona kuhlangene yini nokudutshulwa kukaJabulani?

Emva kokuzibuza aziphendule UZimiseIe, ekugcinenikwamkhanyela ngokusobala ukuthi ngempeIa ukubuIawakukaZodwa kwabe lruhlangene nokudutshulwa kukaJabulani.

Cishe bekuyoliphakamisa izinga lokuhlakanipha kukaZimisele nelendaba nje

jikelele ukuba hekuveziwe ukuthi ufinyelele kanjani kulo mcabango, ogcina

ubambe iqhaza elikhulu ophenyweni Iwale ndaba. UZimiseIe ngenxa yokuba

neso eIibukhali uyawuvusa umkhondo ngenkathi bexoxa ooPopi: Masondo

(1994 C:39):

UJabulani Iona umngani wami wezikhumba. Kungakho ngIzelapha emva kokuba sengizwe udaba lokuthi ulinyaziwe.

97

UPopi wabe ebonakala kungathi wabe esethanda ukugajwaukudla, wabonakala ejika ebusweni kwangathi akaze abuthi mbibi.Wavula amehlo ethukile watbi, "UZodwa ubetshela le ntatheliukuthi kunokuthiIe akwaziyo! Usho ukuthi yisona isizathusokubulawa kwakhe leso?"

Kubonakala ukuthi uklebe onguZimisele wakubona lokhu kwethuka kukaPopi,

maqede wasola ukuthi kukhona okushaya amanzi ngaye. Lokhu kubonakala

nangenkathi sekufike uMagwababa endlini. UZimisele uyasola ukuthi lukhulu

bayalwazi oPopi noMagwababa. Nango ebuzisisa uPopi; Masondo (1994 C:45):

Uneqiniso lokuthi awuyanga endlini kaZodwa ngobusuku abulawangabo?

Engakaphenduli uPopi, kwaphendula uMagwababa wathi,"Ngiyamfakazela kulokho uPopi ngoba wayengitshele ukuthingeke aye kuZodwa ngoba kwabe kunedili kodwa yenakangamenywa.n

Wavuma ngekhanda uZimisele wabonakala ecabanga. Ekugcineniwabhekisa kuMagwababa wathi, "Umazi kangakanani uZodwaIona?"

"Kakhulu,n kusho uMagwababa ethi ukubheka uPopi kancane.

"Yini ungake uthi ukusishiya, Magwababa-n kuthatha uPopi.

Wangenela ngokushesha uZimisele wathi, "kahle, kahle. kahlekancane, Popi. Ngifuna ukuke ngikhulurne nomunye umuntuowazi uZodwa kangcono."

UZimisele uhlala ezithendeni zikaMagwababa emuva kokuba emthole

ngaphandle kwakwaPopi ekubeni sekuphele isikhathi eside ephumile endlini.

Nangempela lokhu kumnikeza ulwazi lokuthi oMagwababa bahlangene

noZuma umhleli wephephandaba iNkanyezi. Ugcina ethole incwadi

eyayibhalwe uMagwabaha eyibhaJela uZuma ethi; Masondo (1994 C:48):

Qaphela impahla. [tshe limi ngothi. Ungaldurtha::eki no!chokakftulu ngoba lingahle liwiswe idwala uma kubonakala ukulhilithanda ukuzenza isi/e.

Obhalile

98

M Shange.

Le l'.cwadi yabarnba iqhaza elikhuIu ekubanjweni kwezigelekeqe, kamuva

lapha endabeni. Lolu Iwazi lumsiza ukuthi abone ukuthi uZuma 10, ungumuntu

onjani ikaklmlu emva kolruthi esekhishwe ngesankahlu ehhovisi lakhe uZuma

Lolu daba uZirnisele ululandela aze athole nokuthi uJabulani wayesefake

incwadi yokuyeka emsebenzini ngoba esethole ukuthi wayesevele eselengelwa

yizembe lokuxoshwa. Okukhornba khona ukuthi uZuma wayengathokozile

ngezindaba ezazibikwa uJabulani ephephandabeni.

Ngobuhlakani bakhe uZimisele, uthola nokuthi uJabulani washaywa

yizicasbalala zikaMlaba, ngokuthi ubhala kabi ngobugebengu obenzeka

-eHillbrow. Uqhubeka avuse ingxenye yobufakazi obusemqoka lapho ethola

ukuthi uNkosikazi Zuma usevalelwe umyeni wakhe endlini izinsuku eziningi

ngoba kuthiwa uyagula, kodwa akufuneki muntu ozombona, akabonwa ngisho

nayisisebenzi sakwakhe uqobo. Kunjalo nje akukaze kwenziwe namizamo

yokumelapha. Uthola nokuthi unkosikazi Iona wahlabeka ngosuku

okwadutshulwa ngalo uJabulani. Nakhu ukuqondana kwezimo! Uveza

ubuhlakani futhi uZimisele ngenkathi enqaba ukutshela uSayitsheni uSibisi

ukuthi uwutbole kanjani umkhondo osemqoka ngokubulawa kukaZodwa.

Ibuye ivele indaba yokusebenzisa ukutshelwa yigazi. kUbalingiswa baka M.

M. Masondo. Akuzwakali kahle ukuthi ubenasiqiniseko sini uZimisele ukuthi

uNkosikazi Zuma angase abenesibindi sokwethula ubufakazi obusemqoka

kangaka. lkakhulu ngoba akukho lapho asebeke babonana khona ngaphambi

kokuthethwa kwecaJa. Phela uNkosikazi Zuma uyena owethula ubufakazi

obuqanda ikhanda mayelana nobugebengu bukaSibisi nokuthinteka kukaZuma.

UZimisele uzimelela ekuthini 10 nkosikazi uzomembula iZinqe uZuma umyeni

wakhe ngokuthi kade emphethe ngesihluku emvalele endlini egula. Kodwa

sengathi bekuyokwemukeleka kangcono lokhu ukuba uZimisele noNkosikazi

Zuma besebeke babonana. kwavela nokuthi uzimisele yini 10 mama ukufakaza

ageqe amagula njengoba egcina enzile.

99

Singagcina ngokucubungula ukukhalipha komphenyi uMakhosonke Ndima

encwadini ethi Ingala Yamthetlw (1994), oqashwe uMvivi NxumaJo ukuthi

aphenye ngodaba lokudliwa kwezimaJi zakhe ebhizinisini laseMaseru.

SingaqaJa sisho ukuthi zithi zibekwa nJe, lolu phenyo luzwakaJe

lungawaphakamisi kangako amaphaphu ngokuthi ingxenye yalo enkulu

ibukeka isobala. Lokhu . akumniki umphenyi ithuba lokukhipha kahle

amangwevu okukhaJipha kwakhe. Phela usobala nomuntu ophenywayo;

undodana kaNxumaJo, uMamba. Lokhu kushiya umphenyi nomthwalo

wokuphenya ukuthi uyidla kanjani, futhi mhlawumbe nobani le mali.

Ingxenye yalo mbuzo iphendulwa uyena uMvivi uqobo lapho echaza kanje;

Masondo (1994 B:7):

Ekufikeni kwami, ngathola ukuthi uMamba Iona, useshiyeumakoti wahamba wayohlala kwelinye lamahhotela aphambilikhona lena. Ukuthi-ke ublala nobani nami angazi nanamhla lokhuNdima."

Kusheshe kuzwakale futhi nokuthi iningi lamasheke libhalwe ngo-B.

Shongwe. Okumshiya nomsebenzi ongatheni wokuthola ukuthi ungubani yena

Iowa Shongwe futhi usuke ekhokhelelwani.

UM.akhosonke usheshe avmnbulule nokutlti uMarnba Iona ungumuntu othanda

isifazane. UZethu osebenza ehhovisi fikaMamba umnike le ncazelo elandelayo

yomuntu wesifazane othandana noMamba; Masondo (1994 B:31):

~futhi-ke Makhosonke uzomangala kakhulu uma uzwa ukuthiakamuhle nakuba muble 10 muntu wesifazane engikhuluma ngaye.Mfushane, ukhulupbele futhi unezinwele ezimaqothuqothu.Angazi nje nempela ukuthi yini lena ebonwa umnumzaneNxumalo kule ntombi."

Uma uMakhosonke esebona u-Alicia uthola umuntu owehluke waqeda

kulokhu okushiwo uZethu. Masondo (1994 B:38):

Wathi lapho ethi kJabe uMakhosonke wathoia ukuthi uNdwandweuhleli nepetshisi loqobo. Wayibona intokazi lena ingafani nezenencazelo kaZetltu. Hhayi. uMamba wayengashiya.'lga umkakhengenxa yobala!

100

Lokhu kungase kusho ukuthi uMamba uthandana nalaba bantu ababili

abehlukene, adla nabo irnali yebhizinisi likayise. UMakhosonke uyabuveza

ubuhlakani lapho akha isu lokwazi abangani bakaMamba ngokushaya

sengathi udakiwe, lngalo Yomlhelm (1994 B:42)

Wayememeza nje uMakhosonke wabe eyeme ngesivalo.Sawleka isivalo maqede uMakhosonke wadengezela waze wacishewayoshayeka emsamo.

Nangempela Iiyaphumelela isu

esingengakanani, uMamba umethula

lakhe ngoba emva kwesikhathi

ebandleni lakhe, Masondo (1994 B:42):

"Ngicela ningiphe indlebe bafowethu." Kuthatha uMamba Waqalangakwesobunxele waya ngakwesokudla ethi, ~Skero Sibisi,Mpandlana Cindi, Dokotela Bhadi Shongwe, Lasi Mwleni naweJohn Hlophe. Lona-ke bafowethu nguMakhosonke Ndima"

UMakhosonke ulisebenzisa ngokushesha leli thuba aselitholile ngokuthi azame

ngakho konke ukuba mdibi naleli bandla ukuze lingamexwayi, kanti uthi lala

lulaza; Masondo (1994 8:43);

~Ngiyabonga konje nithe igemu yimalini?" KuthathauMakhosonke ekhipha imali kungathi akezwa buhlungu kantikwabe kuthi inhliziyo yakhe ayiphume ngomlomo lapho ebonaimali yakhe eyabe izoba umnikelo.

Ngokuphazima kweso uMakhosonke uyashesha ukubona ukuthi obani

abawinayo lapha nokuthi futhi obani abadliwayo; Masondo (1994 8:45);

Kwase kuzoshaya elokuqala izintatha kusa. UMakhosonke wabeesedliwe amakhulu amathathu amarandi kulowo mdlalo wabo.ULasi, uBhadi kanye noMpandlana yibo abase bewine imalieningi.... Omunye owabe esedliwe kakhulu kwabe kunguSikero.USikero Iona wabe esenolaka kuhle kwenyoka inyathelwe inkornoemsileni maqede wanqamuka. Wasukuma uSikero washo ngolakawathi, ~Lapha sidlala nezigebengu! Yikho singawini' Singasozesiwine futhi!"

Kulobo busuku, uMakhosonke wayesethole ulwazi oluningi olusernqoka

olwaluzornsiza ophenyweni lwakhe njengalolu; Masondo (1994 B:46):

101

Kusho ukuthi uSikero Iona ukhulurna kakhulu. Phakathinobusuku kuke kwezwakaIa ukuthi 10 mdlalo udlalwa cishewonke amalanga Kuzwakele futhi ukuthi uSikero Iona kadlaliwonke amalanga Manje sekusho ukuthi uSikero Iona ubesevalwaurnlomo ngoba sengathi ubesefuna ukuphahluka ebe engadlaliwonke amalanga Kusho ukuthi besekubonaka\a ukuthi uzosukeethuse namakhasimende amasha

ngawo awanawo yini ugcobho, lokhu kusukela

kukhona ukubaphambanisela laba abanye uma

Obunye ubuhlakani

amaphepha okudlalwa

emzindlweni wokuthi

azama ukubenza uMakhosonke, ukuthola ukuthi

kudlalwa amaphepha; Masondo (1994 8:55):

"Sengisuthi manjenjengamanje bonkekuMakhosonk.e.

mina,laba

Makhosonke. Ake usho, baphibantu?~ kubuza uPopi ebhekise

Wokhela ugwayi"Kungenzeka ukuthi!<aLasi. Angimthandi

uMakhosonke wabe esephendula ethi,bayadlala Ngifuna ukuke ngingene endlinifuthi kangimethembi neze 10 mfokazi.ff

"Uzobe uyofunani endlini kaLasi, MakhosonkeT

"Empeleni ngifuna ukubona ukuthi bayawenza noma bayawathengayini la maphepha abadlala ngawo, Popi.~

Nangernpela uMakhosonke ugcina ephumelele ukufeza isu lokuzifikela

mathupha emaphepheni okudlalwa ngawo ukhasino, ngenhloso yokuthola

ukuthi akukho bugebengu yini end!eleni okudlala ngayo ibandla likaMamba.

Masondo (1994 B:83):

Wabona laphaya ekudeni kungathi kukhona isikhwanyanasezincwadi, waqonda kuso. Wasithatha ngokushesha wasivulaHabe! Kw1lbe kukhona amaphepha okudlala aba ebukekaesemasha ngoba ayesavaliwe. Ayemaningi irnpela. Wawathathawawafaka ekhukhwini lakhe wase ebuyisela njengoba kwabekunjalo ngokushesha Wasuka lapho waphuma enyonyoba....Wabuyela ngokushesha ngaphakathi waqonda lapho kudayiswakhona amaphepha Wafike wathenga amaphepha abetana ncamashinalana kaShongwe. Wafike wangena wabeka ngokusheshaamaphepha ayewathengile lapho kwabe kukhona akaShongwe.

102

Emva kwaIo mnyakazo kaMakhosonke kwasuka esinamathambo, sekudliwa

abangakaze bangadliwa, kuwina abangaze bawina Le ngqayizivele yeJanywa

isidumo sokushayeka phansi kukaMamba afe. Kusukela lapho uphenyo

luyaguquka, lubhekane nokubulawa kukaMamba Umuntu owayesoleka

kakhulu kulesi sigarneko uShongwe, yize kwagcina kuvela ukuthi izigelekeqe

uJooa kanye noMakhosazana unkosikazi kaMamba Kule ngxenye yokubanjwa

kwaIaba nokho akusebenzanga khona ukuhlakanipha kukaMakhosonke, kodwa

kwasebenza uPopi, owazenza isangoma waphoqa uMakbosazana ukuba

amthukuJulele izifuba mayelana nokubulawa kukaMamba Kwavela ukuthi

uJooa noMakhosazana basebethandana, besenga imali kuMamba ngokumdakisa

maqede bambhaIise amasheke engasaboni lutho. Bagcina ngokumbulala ngoba

bebona ukuthi sebezobanjwa uMakhosonke. Kushayisa amakhala nokho ukuthi

wayengasaboni ngani uMamba ukuthi kukhona izimali eziphuma

ngokungemthetho ebhange.

3.3.5 IBOHLOLOLO ELETHUSAYO

Ibohlololo-ke lethusa ngoba sekuvezwa ukuthi umphenyi uphumelele kanjani

ukubamba isigebengu. Kuvama ukuvela kwabalingiswa obekunganakekile

nobekungalindelekile ukuthi kungaba yibona izigebengu. Kuhle ukutholisisa

ukuthi liyini Iona iboblvlolo ngaphambi kokuthi umuntu axoxe kabanzi

ngalo. UMaphumulo (1995:76), ulichaza kanje:

Ibohlololo lisinikeza umphumela wodweshu, ukuxazululwakwenkinga, nesisekelo sokusimama kabusha lboblololo lisivezelaukwembulelv.ll kokugcina enovelini. Urns k-uyinkinga siyanikezwaukuxazululwa kwayo. Uma kukhona okhombeke ngephutha,kuyajikwa kukhonjwe okunguyena impeia

Emuva kokuba uvuthondaba sekufinyelelwe kulo, inoveli iyeifinyelele esiphethweni esinobuhlakani, okudingeka ukuba sishiyeumfundi ecabanea kanzulu mavelana nendikimba Lokhu kuve...... ~.

kwaziwe ngokuthiwa ibohlololo.

Lolu cwaningo-ke luzogxila ekucubunguJeni phakathi kwezinye woto:

inguquko etholakala emanovelini kaMasondo kusuka ekukhombeni umlingiswa

103

othile ngephutha, selrokhombeka okunguyena impela Lolu cwaningo

Iuzophinde Iucubungule isiphetho samanoveIi ophenyo kaMasondo, ukuthi

aphetheke ngobuhlakani yini njengoba uMaphumulo eveza leso sidingo lapha

ngenhla

Kwesinye isikhathi kulukhuni ukwehlukanisa phakathi kovuthondaba kanye

nebohlololo, ngenxa yokuthi ezikhathini eziningi kuyadidiyeleka lokhu.

Kungenzeka-ke ukuthi kube nokushayisana kwemiqondo maye/ana nebohlololo

kanye novuthondaba, kuthi lokhu omunye akubona kuyibohlololo omunye

akubone kuwuvuthondaba

Encwadini ethi Iphisi Nezinyoka (199()), kuyavela ukuthi emva kokusoleka

kwabaIingiswa abaningi abehlukene njengoTaga Nxumalo nabanye, isigebengu

sangempela uyena umphathi webhange uqobo, uMagwegwe Buthelezi

ontshontsha izimali zebhange ebambisene noNsakansaka iphoyisa. Singathi-ke

kuyethusa lokhu ngoba ngokwejwayelekile bekungalindelekile ukuthi kube

umphathi webhange ongaba yisigebengu. Ingasaphathwa-ke eyengalo

yomthetho, uNsakansaka phela Isizathu esiholele uMagwegwe kulobu

bugebengu kuzwakala ukuthi yinkinga yokudliwa imali enkulu ekugembuleni.

Masondo (/990 A:118):

~Yini eyenza ukuthi umsole?~

~gimsoliswa ukuthi ngake ngezwa amahemuhemu okuthiuMagwegwe Iona usenkingeni enkulu yemali ngenxa yokuthiuyagembula. Lokho kugembula kwakhe sekuze kwamholela kulenkinga ngoba udIiwa njalo. Kuthiwa uButhelezi Iona akadliwaimadlana kepha udIiwa eshisiwe imali lena imihla kaNkulunkulu.Kuthe lapho sekuvela lolu daba lokugqekezwa kwebhange.ngavele ngazibonela nje ukuthi ziw1ldla ziqashelwe.-

NangempeJa ekuphenyeni kokugcina okwenziwa UZondo esebambisene

noMvubu, kutholakala izishaqane zemali endlini kaMagwegwe. Masondo (1990

A: 125):

Baguduza yonke indlu kaButhelezi. Bayithola vonke imalieyayithathwe ebhange. Baze bathola nenye eningi okukholakalaukuthi yayintshontsbwe kwezinye izindawo.

104

Akakusebenzanga kaMe lokhu uMasondo, lokhu kushayisana nokuthi kutbiwe

uMagwegwe ungene kulesi silingo sokweba imali yasebhange ngoba exakwe

ukugembula. Akwemukeleki-ke kahle uma sekubuye kuzwakala ukuthi inqwaba

yemali ibisaduve endlini. Yonke pho? Ngisho nale abayeba eKatlehong

okuzwakala sengatbi sekuneminyaka yebiwa? Masondo (1990 A: 122):

"Manje Magwegwe, angazi ukuthi sizokwenzenjani. Leyo maliesayithatha eKatlehong isekhona. Angazi ukuthi sizokwenzenjaniimpela nje uma izinto sezinje,"

Kungase kube uhlobo olungejwayelekile lolu. Olukwazi ukugcina imali yempango

ingasetshenziswa kuze kuphele iminyaka?

Encwadini ethi Isigcawu Senmntolo (1990), ibohlololo fakhona fiveza ukuthi

umlingiswa oyisigebengu esibulale uMhlobo, nguButhelezi hhayi uNkosikazi

Kubheka njengoba iningi beJicabanga. UButbelezi ubulala nje, yingoba

sekukhona ukungathembani phakathi kwakhe noMblobo Iona; Masondo (1990

8:219):

~Nkosi yenkantolo, ngamdubula uMvubu ngenhlosoyokuzivikela. UMblobo Iona kade engumuntu onamanga futhiongumkhohlisi. Bengihlala ngimsola kukho konke lokho.

Ngambuza uMbloOO ukuthi uthole malini kunkosikazi Kubheka?Wangiphendula ngokutbi katholanga mali. Ngacelaukumkhutbuza, wala waphetba. Wangikhiphela ummese.Akazange angitshele ukuthi unkosikazi Kubheka usalande imaJi.Ngambamba ngambopha izandla ngamshiy'a ngasempompinikaphethilolo. Ngathi lapho ngithi ngisacinga isikebhekwaqhamuka unkosikazi Kubheka Angizange ngimkhulumise.Ngamane ngasusa isikebhe ngenzela ukuqhela lapho kwabekWl(}Mblobo khona."

Kuyamangaza

ubesayiphetbe

8:216):

ukuthi 10 fakazi wenkantolo osephenduke isiboshwa.

khona enkantolo le mali abeyithathe edanyini. Masondo (1990

UNgubane waliOOna fdo thuba. "Nkosi }' enkantofo. ngemvumeyakho ngicela umngqayi oyedwa ake acinge emakhikhini ale

105

ndoda ukuthi ayikho yini le mali esikbuluma ngayo," kucelauNgubane ejajini.

• ••••••••••

Kwathi ukuba uButhelezi ezwe lawo mazwi, kwabonakalangezinwele ezimpunga zithi sithe emnyango.

Emva kwaloldlo kubongwa uNgubane ngokukhalipha kwald1e ekuthungatheni

ubufakazi obuyibona obuyiqiniso. Nommeli kaButhelezi uhlanza ngedela

ngezenzo zikaButhelezi, okade emthwele ngeqoma njengofakazi wald1e

oqanda ikbanda Masondo (1990 B:219):

"Indlela okade wenza ngayo futhi uldluluma ngayo beyenzaukuba ngisebenze ngokuzikhandla ngifuna izwe lonke liboneukusebenza komthetho ezintweni ezifana nalokhu."

"Ungishaye ngemfe iphindiwe. Umsebenzi wami usujike wafananezithukuthuku zehhashi. Le nto oyenzile ngiyajabula ukubaizwe lithole esinye isifimdo namuhla sokuthi nokufihlwengaphansi kwezihlabathi zolwandle kodwa ngelinye ilangakuyovela kubonwe izwe."

Phakathi kwezinye izinto ezivela ebohlololweni lendaba ethi Ngaze ngazenza

(1994), kuyamangaza ukuzwa ukuthi kuthiwa uNkosikazi Ndlovu wabikelwa

uMpondlela ukuthi umkhwenyana wakhe uBheki usefile. kodwa futhi wabuye

wakwazi ukumthatha ahambe naye amyise emzini kaMginsa. Lokhu

kungabukwa ngezindlela ezimbili. Eyokuqala kungaba yiyo lena evezwa

umlobi yokuthi bobabili uMpondlela noNkosikazi Ndlovu babezama ukubh~a

uMginsa ngobende inyama engayidlanga. Okwesibili okushayisana nesiko

lesintu ukuthi umfelokazi akalokothi azule noma nje ahambele omunye umuzl

ngokuvakasha nanoma yingasiphi esinye isimo. kusukela kuzwakele ukuthi

usefe!we.

Kuvela ukuthi umbulali nguye 10 Mpondlela ongufakazi wenkantolo. Ummeli

uMthethwa wethula ubufakazi bokuthi kungani esho njalo. Masondo (1994

A:98):

106

"Ngiyabonga Nkosi yenkantolo! Nazi-ke izizathu. Esokuqala,laphaya maqhugwaneni kwalahleka isibhamu esagcinasingatholakalanga. Sekuthi ekugcineni isibhamu leso sesiyavelaemva kokuba sesibulele umufi. Kusobala ukuthi lesi sibhamusabe sintshonthwe nguye 10 fakazi. Okwesibili, nguyena futhiowakhipha imoto kaThoko eyabe ibhajiwe. Umufi wareengahambi ngemoto ngalobo busuku. Umuntu onemotoeyisikelengane, okuyimoto engakhipha imoto eyabe ihambauThoko uma ibhajiwe odakeni, nguye 10 fakazi. Okwesithathu,10 fakazi wantshontsha isithombe sikamnumzane uMginsaNxumalo waya kosibeka lapho kwabulawelwa khona uNdlovuulruze icala JifaneJe uNxumaJo. Okwesine, 10 fakazi nguyenaowakhombisa ukuba nolwazi lokuvula ifasitela lalaphayaemaqhugwaneni lihluthulelwe. Lokho wakwenza phambi kwami.Okokugcina 10 fakazi wenza konke lokhu ebezama ukudukisaiminwe ngokuba asebenzise izinzwane zakhe. Phela kwakuthinjalo lapho kade enza le mikhuba, bese enyathela ngezinzwaneulruze kuthi lapho kuthathwa iminwe, kutholakale iminweengaqondakali. Ngiyabonga Nkosi yenkantolo!"

Emva kwalobu bufakazi bomlomo obethulwa uMthethwa, kwalandwa

umphenyi ozimele uThemba Zondo, yena owathula ubufakazi obuphathekayo;

okwaba yinduku uMpondlela avula ngayo ifasitela phambi kukaMthethwa

kanye nenye eyatholakala inezinsalela zeminwe yakhe uMpondlela

okwakukholakala ukuthi wayisebenzisa mhla ebulala uBhekani Ndlovu.

Kwakhishwa iphepha elabe linyathelwe uMpondlela enkantolo 'elalineminwe'

efanayo naleyo eyayitholakala lapho okwakwenziwe khona amacala. Nencwadi

uMthethwa ayeyinikwe uMpondlela enkantolo okwavela ukuthi yayibhalwe

umshini ofana ncamashi nalowo owawllbhale incwadi eyayithunyelwe

kuMthethwa ngumunru ongaziwa, owayezama ukudukisa umkhondo.

Ekugcineni uMpondlela uzivumela yena ukuthi wabulala uBhekani ngoba

ethengwe ngemali nguNkosikazi Ndlovu. Masondo (1994 A: 10 I):

~Ukukhuluma kwami amanga ngeke kusangisiza Nkosiyenkantolo. Unkosikazi ka.Ndlovu wangiyenga ngemali ukuzengibulale umyeni wakhe. Kwathi lapho ngibuza isizathuwangitshela ukuthi kukhona owesimame ahlekisana naye umyeniwakhe ngasese."

Uqhubeka aqhulule yonke ingonyuluka njengoba injalo k"UZe kufike lapho

abulala khona uBhekani. lyancnmeka indlela umlobi aveze ngayo ukubanjwa

!O7

noIruvezwa kwesigilamkbuba kule ndaba. Elrozameniukwedusa umkbondo,

uMpondIela akanakanga ukuthi useyazidalula kuMthethwa owayeneso

eIibukhaIi. Kukhonyana okungakhonondisa nokho ukuthi Icwenzeke kabi ukuthi

uMthethwa abekeke agenqeze yedwa kakhulu ekuphenyeni IGlu daba,

nokwenza yena engummeli engelona nephoyisa. Luke lwabukwa

luqhanyukelwa ohIangothini lokukholeka kwaIo lolu daba Kwaze kwathintwa

abaphenyi bamacala hombutho wamaphoyisa abazinze esiteshini samaphoyisa

saseSundumbiIi eMandeni abango-T. Mnewango kanye no T. NxumaIo,

abakufakazele ukuthi kuyenzeka ukuthi ummeli angene agamanxe ophenyweni

uma ehona ukuthi kukhona ubufakazi amaphoyisa ahlulekayo ukubuthola,

noma abuhudulela izinyawo. Ngakho-ke kulabo asebefunde le ndaba,

bekhathazwa ukuqhakanjiswa kukaMthethwa ekuphenyeni lolu daba ngalolu

.hlobo ekubeni engummeli, abakwemukele ngoba kuyenzeka nasemacaleni

angempela.

Endabeni ethi lngalo Yomthetho (\994), ibohlololo aIethulwa ngumphenyi

njengoba kwejwayelekile kwezinye izindaba, kodwa lethulwa uPopi

okunguyena futhi oge/na esekwaze ukuthola umkhondo wezigebengu

owawusuthanda ukumehlula uMakhosonke. Uma exoxa indaba yakhe-ke uPopi

uthi wazenza isangoma esaziveza kuMakhosazana unkosikazi kaMamba,

sithunywe uyisemkhulu, sithi sihoniswe ifu phezu komuzi kaMakhosazana.

Lesi 'sangoma' samthukululisa yonke ingonyuluka yokudliwa kwezimali

kanye netulo lokubulawa kukaMamba. Masondo (1994 B:165):

~Umyeni warni ubengtlIluPha kakhulu ngokuphuza utshwalamaqede alwe nami. Lvkho-ke kwaze kwangifaka esilingwenisolruba ngithandane noJona ongomunye wabangane bom)'eIliwami. UJona Iona wabe esengieela ukuthi ngithole imalikuMamba umveni wami ukuze akwazi ukukhokhela uShongweimali y1lkhe ~ eyiboleke ngesikhathi akha indlu esizohlalakuyo uma sesishadile. Ngakuthola nokho kunzima ukuyithofaimali kuMamha umyeni warni. Wanginika amaphilisi uJona abeeyizidakamizwa la mapbiJisi besiyaye siwafake ebhantshinilomyeni warni ukuze awaphuze ngoba ecabanga ukuthi uphuzaarnaphilisi ekhanda. Bekuthi lapho esedakiwe umyeni warni,angabe esazi Jutho olwenzakalavo. UJona ubemthatha ngemoto

~ . -uma esedakiwe amlethe lapha ekhaya ngoba phela ubesehlala

108

nentokazi engizwa lruthiwa ubesezimisele u!rusbada nayo, khonaIena ehhotela

Kunokungakholeki kahle kule ngxenyana Lokho ngukuthi uMamba ubedla

amaphilisi ekhanda uma esephuzile. Kanti imvamisa umuntu osephuzile

yilapho asuke engasazweli khona izinhlungu. lzinhlungu ezifana nezekhanda

zivama ukubhoka uma sebupheIiIe utshwala egazini, sekusele ibhabhalazi.

Kuzwakala sengathi uDingiswayo ukupboqelele nje lokhu kufakwa

kwamaphilisi ayizidakamizwa kuMamba.

Le nhlambuluko kaMakhosazana, unkosikazi kaMamba iyaqhubeka Iveze

eminye imininingwane ngokubulawa komyeni wakhe. Masondo (1994 B: 165):

Ngosuku afe ngalo umyeni wami, kufike uJona wangitshelaukuthi kufike umuntu ohlakaniphe kakhulu ophuma lenakubabezala. Uthe uma singamgudluzi uMamba, 10 muntunakanjani uzosibamba Nebala wafika umyeni wami ephetheimali eningi ngemvilophi

Uma silandela amagama adwetshelwe esiqeshini esingenhla, kuzwakala

sengathi wafJka ezihambela yedwa uMamba. Ngokunjalo futhi kusengathi

wayedakwe kakhulu kangangokuthi wona kanye nonkosikazi kaMamba

bakwazi ukuzixebulela emalini eningi ayeyiphethe, bengasamdlisanga lelo

philisi lezimanga.

KUthanda ukuxaka futhi ukuthi kungani ekufikeni kukaMakhosonke eMaseru.

unkosikazi kaMamba noJona babona kungcono ukuthi babulale uMamba

kunokuba mhlawumbe benze yena uMakhosonke isilo sengubo. lkakhulu

phela ngoba kuyavela ukuthi uMamba wayengazi lutho ngokuthathwa

ngozwani kwezimaJi zebhizinisi likayise. Wayengezukukhomba muntu.

Empeleni icala lalimfanela kangcono ephila uMamba kunoma efile. Empeleni

ngokumbulala Iaba babulali basebekhombisa kakhulu ukuthi kukhulu

okushaya amanzi kunokwakuqale kwasoleka

Kupha\\uIiwe ngenhla ukuthi leIi cala fehluke kwamanye ngokuthi yilona

lodwa elingaxazululwa ngumphenyi. Lisonjululwe ngumfingiswa oqhamuke

eceleni. uPopi. Kuyaqapheleka nokuthi yize kukhona ubudlefwane

109

bokuthandana phakathi kokaPopi noMakhosonke, akukhona ukuthi

babebambisene ngempela elruphenyeni leli cala. VPopi waliphenya ngenkani

nje leli eala. Kwageina lruphumelele yena-ke nokho. Encwadini ethi Kanti

Nawe (1994), akuzwak:ali kahle ukuthi yini eyenze ulruthi umphenyi wecala

uZimisele asole ulruthi uNkosikazi Zuma angase abenobufakazi obuqanda

ikhanda ngale ndlela agcina eseyiyo. lkakhulu ngoba akukho mkhondo

owawuke wavezwa unkosikazi Zuma ngaphambi kosuku Iwasenkantolo.

Kuvela ulruthi isigebengu esikhulu kule newadi yisikhulu samaphoyisa uSibisi.

UNkosikazi Zuma wethula ubufakazi obuqanda ikhanda kanje; Masondo (1994

C:IlO):

~Umyeni wami wafika ekhaya engaziueingo washayela elinye iphoyisanguSibisi.

ukuthi ngikhona. Washayaabe elibiza ngokuthi

Esefikile uSibisi lowo, ngezwa umyeni wami ekhononda kuyeuSibisi esho khona ukuthi yena usekhathele ukulokhu ezamaukufihla ukukhohlalaka kwakhe (uSibisi). Wabhoka wakhahlelauSibisi esho nokusho ethi umyeni wami makarnxoshe uJabulaniemsebenzini kungenjalo uzokufa uJabulani Iona kanye nayeumyeni wami. Ngathula ngalalelisisa ukuze ngizwe ulruthi kwabekuyini imbangela yakho konke lokho.

Ngokwenkulurno yabo ngezwa ukuthi imbangela yakho konkelokho kwabe kungukuthi uSibisi Iona uyaye athathe izidakamizwaezisuke zibanjwe kubantu azinikeze abathile ukuze bazithengise.Kwathi lapho umyeni warni ernbuza ukuthi uphumelela kanjaniukwenza lokho, uSibisi wamhleka usulu ethi uyaye aseizidakamizwa ezincane enkantolo ukuze kube nobufakazi ngalowoosuke eboshiwe.

ul\.1asondo lapha. KuyezwakalaUshaye kahle

izikhohlakali zamaphoyisa lobu. Kuthi

ukuthi ubugebengu

lokho okuvezwa

ezibenzayo

enkantolo

njengobufakazi, kubeyingxenye encane kabi yalokOO okutholwe esiboshweni

noma kummangalelwa. Okukhalisayo nokbo ngalolu daba, yisikhathi uluma

noSibisi abaIuxoxe ngaso. Kuzwakala ukuthi sekuyisikhathi eside uluma

evikela uSibisi. Lokhu kuveza umqondo wokuthi kukhona ukubambisana

okuthize osekunesikhathi eside phakathi kwala madoda. Akuzwakali-ke kahte

uma sekubekeka sengathi uluma ubekade evikela umuntu angamazi ukuth;

lIO

wenzani, esukelaphi ebbek.ephi. Kubukeka sengathi uMasondo le ngxoxo

uyiveze/e ulrutbi iqondane nokutbi lrukhona uNkosikazi Zuma ulruze ayizwe,

maqede akwazi ukuyetbula njengobufakazi enkantolo. Nakho ukutbi baxoxe

bageqe amagula lruze kutbinteke namagama abanye abasolwa akwemukeleki

kahle kuzwakaIa kunokuqondaniswa kwezimo ngokweqile. Masondo (1994

C://O):

Esakhuluma kanjalo unkosikazi Zuma waphazanyiswa uZimiselengenkatbi ebuza etbi, "Awuzwanga yini ukut:hi ngobani labaabanikezwa nguSibisi izidakamizwa Iezo?"

WathuJa wacabanga unkosikazi, ekugcineni wathi, "Nomangingasakhumbuli kahle kodwa ngezwa kukhulunywangowesifazane ababembiza ngoPopi kanye nowesilisa ababembiza

.ngoMaga-gwe- Hhayi, yena sengimkhohIiwe."

"Abashongo ukutbi uMagwababa?" kubuza uZimisele.

"Nguye kanye, mnurnzane," kuvuma unkosikazi Zuma ethiukuhleka kancane eqhubeka ethi, "Leli phoyisa lagcina ngokubalifungise umyeni wami ukuthi uma engake a1inge akhulumengalolu daba uyokufa nokufa."

3.4 ISIPHETHO

Kuphawuleke ukutbi izincwadi ezimbili wkuqala zika.\1asondo; [phisi

Nezinyoka (1990) kanye nethi Isigcawu SenkanlOlo (1990), zibukeka

zingaletbulanga icala ngendlela eyenza ukutbi libukeke lisobala

njengokulindeleki/e. Kuthathe ibanga elingamakhasi ayisi-6 nayisi-8,

ngokulandelana kwazo ngaphambi kokuthi \ruzwakale kahle ukuthi

kukhulunywa ngamacala anjani. Kodwa iyancomeka indlela okwethuleke

ngayo icala endabeni etbi Ngaze Ngazenza (1994). Kule ndaba zithi zibekwa

nje, bekusuka isidumo samathambo phakathi kukaMginsa kanye noBhekani.

Baxabana uMginsa aze asonge ngokuthi uzochitha igazi likaBhekani. Uma

sekutholakaIa uBhekani esebulewe ngakusasa. iminwe ikhomba kuMginsa.

LibonakaIe lithuthuka izinga lokwethulwa kwecala nasendabeni erhi Kanti

Nawe (1994). Lapha, lLMasondo ukuveze ekhasini lesi-2 ukuthi icala

III

limayelana nokudutshulwa kwentatheli yephephandaba lnJcanyezi, uJabulani

Mthiyane. Kuthi noma kungasheshanga kwavela ukuthi ubani umsolwa,

kodwa kuvelile ekhasini lesithathu ukuthi ukudutshulwa kukaJabulani

kumayelana nodaba abeluphenya Iobugebengu baseHiIIbrow. Encwadini ethi

lngalo Yom/hetho (1994), nakhona akusheshanga kwavela ukuthi cala lini

eliphethe indaba. Empeleni uqobo Iwecala luve[e ekhasini [esi~. Nokho

uMasondo uzamile ukwakha isasasa ngokuveza ngasekuqaleni kwendaba

ukuthi uNxumalo wayefuna ukubona uMakhosonke ngokukhu[u ukushesha

Nangempe[a indaba iqala kuvezwa uMakhosonke ehamba ephikelele ehhovisi

likaNxumalo ngokukhu[u ukushesha

Encwadini ethi lphisi Nezinyoka ([990) uMasondo uyiphathe ngend[e[a

engagculisi kahle le ndaba yokwethulwa kwabalingiswa abatholakala benukeka

kodwa bengenaca[a Sithola kunukeka noma ubani obhema insangu eSoweto,

ikakhulu njengoba iSoweto ingaka nje. Nokho amehlo omphenyi uZondo agcina

esegxiIe kakhulu kuTaga Nxumalo. L{)khu kusukela ekuthini kwakulokhu

kutholakala izinqamu zensangu lapho okwakwenzeka khona amacala.

Kuyamfanela-ke ukunukeka uMhlobo Mvubu iphoyisa, owayeveza

ukungathandisisi kahle ukuthi uZondo aqhubeke nokuphenya leli cala.

Encwadini ethi Isigcawu &nkantolo (1990), uMasondo umveze ngasekuqaleni

umsolwa uMagwegwe Buthelezi okunguyena ngempela futhi ogcina esenecala

[okusenga irnali kuKubheka nomndeni wakhe kanye nelokubulala uMhlobo

Mvubu. Akuhambisani nemigomo yenove[i yophenyo lokhu, kodwa uMasondo

ubenobuchwepheshe bokuwagudJuza amehlo abafundi bendaba kulo mlingiswa,

wakwazi ukufaka nabanye abalingiswa abafana nonkosikazi Kubheka.

Unkosikazi Kubheka wayezisholo yena ukuthi ubulale umuntu kanti

kuzotholakala ukuthi akunja[o, umbulali uButhelezi.

Endabeni ethi Ngaze Ngazenza (1994), abasolwa abakhulu abathinteka

ekubulaweni kukaBhekani Ndlovu, uThoko kanye noMginsa lsizathu

ku....11kuthi uMginsa wayekade exabene noBhekani. Kuthatheka ngokuthi

wavesethumela uThoko ukuthi avobulala uBhekani. Ekugcineni kutholakala•. .. ....

II2

ulruthi umbulali yisethenjwa esinguMpondlela, sithunywe unltosikazi

kaBhekani.

Endabeni ethi Kanti Nawe (1994), uMasondo uyiphathe ngempumelelo le

ngxenye. Abalingiswa abanukekayo uKapteni uNtuli, uZuma umhleli

weNkanyezi, uMbamba, uMathambo kanye noSgemfunga Ekugcineni

kutholakala ukuthi ungqondongqondo wobugebengu kuhlangene necala

lokubulawa kukaJabulani uKhende Sibisi ehlangene noPopi noMagwababa.

Endabeni ethi lngalo Yomthetho (1994), umsolwa omkhulu uBhadi Shongwe.

Ingani phela amasheke emali yebhizinisi likaNxumalo ayebhalwe ngaye.

Ekugcineni kodwa kutholakala ukuthi isigelekeqe esikhulu unkosikazi

kaMamba ehlangene neshende lakhe uJona ababedla imali yebhizinisi haze

bagcina sebembulele noMamba

Endabeni ethi /phisi NezinyoktJ (1990), okugqame ngamaphoyisa ukuba

zigebengu kunokuphaphalaza. UMvubu uyazi ukusuka nokuhlala indaba

yokugqekezwa kwebhange kodwa ngokwenqena uNsakansaka akalulandeli

kahle uphenyo. Kanjalo nekhehla elinguDlamini lalulwazi udaba

lukaNsakansaka kodwa lakhetha ukuwuhlaba inhlali. Khona kuyavela ukuthi

yizinto ezenzeka)'o ngempela lezi embuthweni wamapho)'isa. Singathi-ke wenze

kahle uMasondo ngokuveza lolu hlangothi.

Endabeni ethi isigcawu Senkontolo (1990), akukho qhaza elitheni eIibanjwe

arnaphoyisa, ngaleyo ndlela kulukhuni nokuwahlulela ukuthi ayaphaphalaza

noma enzanjani.

Kanti endabeni ethi ;"'gaze Ngazenza (1994) iphoyisa uShongwe livele lihlale

emqondweni othi uThoko obulale uBhekani ethunywe uMginsa, kuphele

kanjalo. Ukuphaphalaza-ke lokhu uma sekuvela ukuthi laba bamsulwa

umuntu ongumbulali uMpondlela ehlangene nonkosikazi kaBhekani.

Endabeni ethi Kanti Nawe (l994) akukho nakhona ukuphaphalaza

kwarnaphoyisa okuphawlIlekayo. Kuphela nje kugqame bona ubugebengu

1I3

bamaphoyisa. I(ubamba pbambili uSibisi, ebambisene noPopi kanye

noMagwababa

Endabeni ethi lngalo Yomthetho (1994) kuphaphalaza arnaphoyisa kuhlangene

nomphenyi wecaIa uMakhosonke. Indaba ize ilanyulwe uPopi owayethandana

noMakhosonke.

Endabeni ethi lphisi Nezinyoko (1990), UZondo ukukhombisile ukukhalipha

ngokushesha asole ukuthi ukugqekezwa kwebhange kuyothinta umuntu

osebenza khona ebhange. Umuntu owayenolwazi olubanzi lokuthi imali enkulu

ibekwaphi. Nangempela kugcina kuvele ukuthi nguMagwegwe Buthelezi

umphathi webhange uqobo owayephakathi kulolu dabs.

Endabeni ethi lsigcawu Senkontolo (1990), umphenyi wecala ngummeli

uNgubane. UMasondo ukwazile ukumveza ehlakaniphile impela. UNgubane

uphumelelile ukuxabanisa izigelekeqe ezifuna imvalamlomo kumnumzane

Kubheka Uphinde wakwazi ukucupha la maqola ngemali eyayinezinombolo

ezibhalwe emabhukwini asebhange. Kuyakhalisa nokho ukuthi uNgubane

usoliswe yini ukuthi akuyena uZethu oWabulala uMhlobo ngisho ezivumela

yena ukuthi nangempela wabulala

Endabeni ethi Ngaze Ngazenza (1994), umphenyi wecala ummdi uMthethwa.

Ukhaliphe ngokusheshe abone ukuthi uThoko, akuyena ongumbulali.

Ngakolunye uhlangothi amaphoyisa ayesenelisekile ukuthi nguThoko

ongumbulali. UMthethwa uluqhamukela macala onke lolu daba agcine etholile

ukuthi umbuJali nguMpondJela Jyancomeka indlela ayiphathe ngayo le

ngxenye uMasondo.

Endabeni ethi Kanti Nawe (/994), umphenyi UZimisele. Okuhluphayo

ngokuphenya kukaZimisele ukuthi uphenyo Iwakhe Iuqale ngokuthi avele

azithele phezu kwaso isigebengu zibekwa nje. USibisi phela 10wo. Kanti

umthetbo wophenyo aY<uvumi ukuthi uphenyo Iwencike ekuziqondelaneni nje

kwezinto.

1/4

Endabeni ethi Ingalo Yomthetho (1994), uMakhosonke akukho kukhalipha

okutheni okubonakala ekuvezile. Uqobo Iwecala a1iwuphakamisi kangako

umoya. Uphenya ngokudliwa kwemali eyizi-R32 000 yebhizinisi likaMvivi

Nxumalo ngokungafanele. Uphinde ahluleke ukubamba izigebengu, aze

abanjelwe uPopi. Naye 10 Popi asethandana naye ungumfelokazi kaHadebe

okade ebambisene naye 10 Makhosonke ebhizinisini. Ngibona sengathi

uMasondo akanakanga ukuthi umethuIe kabi 10 mphenyi.

Indaba ethi !phisi Nezinyolra (1990) iphetha ngokuthi kuvele ukuthi

uMagwegwe oweba imali yebhange angumphathi walo. Lokhu wakwenza

ngokuhlanganyela noNsakansaka iphoyisa.

Endabeni ethi lsigcawu Senlrantolo (1990) kutholakala ukuthi isigebengu

esingumbulali kaMhlobo, uButhelezi. Uyena vele futhi owayenolwazi olubanzi

ngoKubheka.

Endabeni ethi Ngaze Ngazenza (1994), kuvela ukuthi isigebengu esabulala

uBhekani, nguMpondlela ngokuthengwa unkosikazi Ndlovu. Lo mame

wayebona ukuthi umyeni wakhe useqon)'lwe. Wamgodusa-ke ngokumthengela

uMpondlela.

Endabeni ethi lngalo Yomthetho (1994), kuvela ukuthi unkosikazi kaMamba

ehlangene neshende lakhe uJona abenza itulo lokubulala uMamba. Kanti

endabeni ethi Konti Nawe (1994) kuvela ukllthi umuntu okunguyena

umsunguli wobugebengu uKhende Sibisi iphoyisa. ehlangene noPopi kanye

noMagwabaha.

II5

ISAHLUKO SESINE

4.0 ABALINGISWA EMANOVELINI KAMASONDO

4.1 ISINGENISO

Kulesi sahluko sizogxiIa ekucubungeleni iqhaza elibanjwe abalingiswa

ekwakhekeni kwamanoveli kaMasondo. Lokhu kuzokube kungaseyikho

ukubacwaninga okufana nalokhu ebesigxile kukho esahlukweni sesithathu,

ebesibuka khona imigomo yenoveli yophenyo lapho ebesigxile kakhulu

ekukhaJipheni komphenyi. Kulesi sahluko sizocwaninga bonke abaJingiswa

abagqamile nabangagqamile ngokutheni emanovelini kaMasondo nangendlela

abavezwe nabachazwe ngayo. Iqhaza elibanjwe abalingiswa Iiyingxenye esemqoka

kakhulu enovelini. Lisho ukukholeka nokungakholeki kwendaba Kungakho sithola

uMsimang (1986: 99), ethi:

Perhaps the most important point about characterisation is that theartist must present lifelike characters. In order to be convincing, hisimaginary persons must be grounded in realilty.

Mhlawumbe okusemqoka kakhulu ngokuvezwa kwabaJingiswa ukuthiumbhali kufanele abaveze bafuze abantu bangempela. Ukuze lababantu aziqambele bona bakholeke, kufanele bazinze ezintweniezikhona ngempela.

lndlela umbhaJi abachaze kanye nabasebenzise ngayo embhalweni ingachaza

impumelelo noma ukufekela kwalowo mbhalo. Uma sifunda inoveli sisuke sifunda

ngezenzo zabo, ngemicabango yab<>, ukuxabana nokubuyisana kwabo, ukwesasa

nokunengwa kwabo, ukwehluleka nokuphumelela kwabo, izifiso namaphupho

kanye nemidlinzo yabo. Sibona kusemqoka-ke ukuthi nakulolu cwaningo kesigxile

ekucubunguleni ukuthi uMasondo uv"usingathe ngempurnelelo engakanani 10

rnunxa. UMaphumulo (1995:65), uthi:

Abalingiswa babaIuleke kakhulu ekukhuliseni inoveli. Abalingiswabangabantu abaqanjwe umbhali. Yibona abenza izinlo ezenzekaenovelini.

II6

EsiZulwini kujwayeleke ukuthi uma kucutshungulwa abalingiswa benoveli

kugxilwe ekubahlungeni ngokuthi kukhona abaveza onke amacala empilo kanye

nalabo abanecala eliIodwa. LaOO abavezwa macala onke ernpilo yabo, batholakala

benza okuthile okuhle, kubambe kubambe batholakale sebeveza izici ezithile

ezijivaza 1000 buble. Abanecala elilodwa yilabo abathi uma bevezwe benza

okuthile okuble bese kuvele kuba kuhle konke okwabo. Kanjalo firthi urna sebenze

okuthile okubi, kuthathe kube kubi konke okwabo. Sebebaningi-ke ababhali

asebebhale irnisebenzi yocwaningo ethinta lokhu kwehlukaniswa kwabalingiswa,

beveza imibono eyablukene ngakho. Ekucubunguleni ngalolu daba, kuvelile

ukungayi nxanye kuhle kwamanzi kwabacubunguli balokbu kuvezwa

kwabalingiswa UMuir (1979:25), ubeka kanje ngabalingiswa abanecala eilodwa:

Their uncbangeability may seem at variance with truth, and it hasoften been called a fault. It is claimed that they should be more like"life"; that they should not keep one side always turned to the reader;that they should revolve, showing us all their facets instead of anunchanging surface.

Ukungaguquki kwabo kungaOOnakala kuphambene neqmlso,nokuvame ukubukwa njengephutha Kuthatheka ngokuthi kufanelebaharnbisane nernpilo yangempela bangavezeli umfundi uhlangothiolulodwa, kodwa baguquguquke, basitshengise yonke imikbakhayempilo yabo esikbundleni sengaphandle elingaguquki.

Abanye ochwepheshe abangabacubunguli bokubhalwa kwenoveli bayakuvuna

ukusetshenziswa kwabalingiswa abanohlangothi olulodwa. UForster (1974:47),

ukuvuna kanje:

One great advantage of flat characters is that they are easilyrecognized whenever they come in-recognized by the reader'semotional eye, not by the visual eye which merely notes the recurrenceof a proper name. It is a convenience for an author when he can strikewith his full force at once, and flat characters are Very useful to himsince they never need reintroducing, never run away: have not to ~watched for development,

Usizo olukbulu Iwabalingiswa abanohlangothi olulodwa, ukuthibabonakala kalula njalo uma bengena, babonwe yiso lomphefumulolomfundi, hhayi elenyama Iona elibona ukuphindeka kwegama.Kuyamsiza firthi umbhali uma ekwazi ukugadla kanye kuzwele,

Il7

abalingiswa bohIangotbi oIulodwa bayasiza kakbulu-ke ngobaabadingi kwethulwa kabusba, abeduki, abadingi kukhuliswa,

Abanye abacubunguli balo mkhakha wenoveli bagxila ekuthini umlingiswa

kufanele abonakale ekhula kanye nendaba. Bathi umlingiswa uqala avezwe

eyigama nje ngasekuqaleni. Ngisho ngabe umlobi emethule kable kangakanani

kodwa umfundi uthola ukumqonda kahle ngokukhula kwendaba. Ekucwaningeni

amanoveli kaMasondo asizukugxila kakhulu ekuthini yibaphi OOalingiswa abaveza

zonke izinhlangothi zempilo nokuthi yibaphi abaveza uhlangothi olulodwa

Isisetshenzwe kakhulu kweminye imisebenzi yocwaningo le ndlela yokuhlaziya

abalingiswa, asikholwa ukuthi kukhona okusha kangako okungazuzeka

njengomnikelo owephusiIe uma sigxiIa kuyona nakulo msebenzi. Mhlawumbe

kuzokwanela ukuthi sicubungule labo balingiswa OOagqamile kanye nalabo

OOangagqamile kangako emanovelini kaMasondo. Sizocubungula ukuthi yini

eyenza abanye bagqame kunabanye, nokuthi laba OOangagqamile bOOambe qhaza

lini ekugqamiseni 1000 abagqamile. Nokuthi sebebonke banaqhaza lini

ekuphakamiseni upbenyo lwamanoveli azocutshungulwa

Kunoma yimuphi umbhalo wenoveli, kubakhona abalingiswa abagqamayo

kunOOanye, kubuye kubekhona OOavela benza okungabalulekile ngokutheni. Lokhu

kungOOaluleki kwabo nokho kwenza umsebenzi wokuphakamisela uphenyo

kwelinye izinga nokugqamisa kakhulu laba abagqamile. UHarvey ku-Stevick

(1967:235), uthi:

Some characters stand in full light, others remain shadowy, still othersadvance and retreat in our consciousness as readers.

Abanye abaIingiswa bama bagqame, abanye babesethunzini, kantiOOanye bayakhula baphinde banyomuke emicabangweni yethunjengabafundi.

Okuqaphelekayo futhi ngemibhaIo kaMasondo ukuthi kunamagama athiIe

abalingiswa afanayo awasebenzise emanovelini ehlukene. Ngibhekise emagameni

anjengoMagwegwe Burhelezi. oMhlobo Mvubu, oPopi, oMamba, oShongwe,

oSibisi kanye namanye. Sizocubungula ukuthi lokhu kusebenzisa kwakhe la

magama ngokuwaphindaphinda

nasekuzwakaleni kwale ndaba.

knnamphumela mum

lIS

ek:ulandelelteni

4.2 IQHAZA LABALlNGISWA

4.2.1 IPmSI NEZINYOKA

Abalingiswa abagqamile knle noveli nababarnbe iqhaza elibhekile elrukhuliseni

uphenyo yilaba: uThemba Zondo, uMagwegwe Buthelezi kanye noMhlobo Mvubu.

UThemba Zondo ugqame kakhulu, uyilokhu esingakubiza ngokuthi umlingiswa

omkhulu ngokwejwayelekile. Uyena ongumphenyi wecala knle noveli. Uphenya

icala lokugqekezwa maqede kwebiwe imali ebhange laseNation Bank. Ubumqoka

bakhe-ke bugxile ekuthini uyena osukumisa indaba ngomkhankaso wakhe

wophenyo. Uphenyo lwakhe luthi luqhuba indaba, ikakhulu beluvumbulula

abanye abalingiswa abagqamile nalabo abangagqamile kangako. Sivezile

emakhasini andulelayo ukuthi ekuphenyeni kukaZondo zithi zibekwa nje asheshe

asole ukuthi ukulahleka kwezimali kuyoxhumana nomuntu othile osondelene

nebhange iNation Bank. Masondo (1990 A:7), uthi:

~Kuyacaca Mnurnzane ukuthi lezi zigebengu zinolwazi oluphelelelwalapha ebhange. Umuntu ozifanela nami wayengeke azi ukuthiangayitholaphi imali. Ngabe ngiyezwa ukuthi imali yathathwa !enaazisefeni ngaphambili."

Lo mcabango kaZondo uyiqiniso, njengoba kugcina kuhlalukile ekugcineni.

Ukuphenya kwakhe ngobuchwepheshe kusethulela omunye umJingiswa ogqamile

onguMagwegwe Buthelezi. UButhelezi ubamba iqhaza elikhulu kabi

ekuphakarniseni le ndaba. Nokho sizobuyela kuye kamuva. UZondo

uyiphakamisela kwelinye izinga indaba ngenkathi esephuma uphurno

lokuyothungatha ababhema umthunzi wezinkukhu. Kumfundi kubakhona novalo

lokuthi nango phela eyosukela imamba isemgodini wayo. Nanokuthi kazi-ke

uzohlwaya abantu ababhema insangu aqaIephi agcinephi njengoba iSoweto ingaka

nje.

II9

UMasondo urnsebenzise ngempumelelo uZondo e/ruphakamiseni indaba kanye

nophenyo. Iphakama ngempela phela uma se/rulandeleka isigameko saseRudi's

Disco. UZondo uphikelela Iapha eRudi's Disco ngenhloso yo/rulandela umkhondo

wabafana abadla umthunzi wezinkukhu. Kufanele athole noma ubani obhema

insangu emva kokucotshelelwa uMagwegwe ukuthi kwatholakala isinqamu

somthunzi wezinkukhu lapho okwakugqekezwe khona ibhange.

NebaIa ufike azichome /rumaIunda ngenkathi ezitheJa kuJoo neqembu lakhe

alisolisa sengathi nalo liyakhosela emthunzini wezinkukhu 10; Masondo (1990

A:14):

Wathi lacu, uJoe. Wafike wahlwitha ingilazi esandleni sikaZondo.Esamangele uZondo ukuthi kwenzakalani, umfana Iona wamthelangotshwaIa ebusweni maqede wamvusa phansi ngenamandla inqindilena.

Kuba khona u/rufisa ukwazi u/ruthi kazi Zondo ndini uzokwazi yini ukuzikhipha

kulolu taku ozifake /rulo. Kucaca nokuthi lolu suku lumphathele izigameko

ezinzima uZondo, ngoba ekuphaphameni kule nqindi, uzithela emadodeni amabili

ambuza ukuthi usexatshaniswa yini nalezi zingane. Ekuxoxeni kwakhe naleli

bandla elizethula njengoBongani Maphaha kanye n010nas Maleka, kuyamkhanyera

ukuthi umsebenzi wakhe uzoba ngumqansa. La madoda awamfihleli ukuthi

akemukelekiJe Japha eSoweto. Masondo (J 990 A: 17):

Asidingi phoyisa laseThekwini elizokhombisa ukuhlakanipha kwalongo/ruba libambe umuntu walapha eSoweto.

Ekwahlukaneni naIa madoda eRudi's Disco, uZondo uphindela ehhoteJa lapho futhi

ahlangana khona nezimbila zithutha ziholwa ngemhlophe phambili: Masondo

(1990 A:I7):

Wafike wafaka ukhiye woku,;ula, maqede wavuleka umnyango.Wangena ngaphakathi waphumputha inkinobho yokukhanyisa ugesi.Esaphurnputha, wezwa ubukhwashakhwasha, kodwa akubangekusamsiza ukuzama kwakhe ukubaleka.

120

Khona manjaIo wezwa into eyamgqimiza sengathi ushaywa isandoemva kwendlebe. Kwaba mnyama amehlo wawa waphela khonalapho.

Lesi sigameko sokugqinyizwa kukaZondo siwaphakamisa kakhulu amaphaphu,

kanjaIo nendaba nje. lngena kwelinye izinga le ndaba uma sesininga ukuthi

kungabe uZondo uhlangane nezinswelaboya nje, noma lokhu kuhlaselwa kwakhe

kuyindlela yokumphazamisa emshikashikeni wokuphenya icala? Futhi kungaba

ubani noma obani laba abafuna ukumenza isilo sengubo?

Uphinde alukhuphulele kwelinye izinga lolu phenyo uZondo ngenkathi eselandela

umkhondo kaTaga Nxumalo. Lokhu kwenziwa kakhulu nayinkulumo uZondo

ayihosha kukaDokotela Motaung, ekhuluma nomuntu othile ocingweni; Masondo

(1990 A:26):

~...ngikhathazeke kakhulu uma ebuza lokhu ngoba uTaga ukuyo lenkinga, mnurnzane Nxumalo...~

Kulo leli khasi elicashunwe ngenhla, kuphinde kuvele la mazwi:

~Taga, ngifuna ukukubona kusasa ekuseni... Cha. Akumele.. .iapho .Uqaphele izinto ozenza nabangane bakho zingakufaki ejele .Okay...?~

Kubakhona ukusola ukuthi uZondo usezithele emkhondweni abekade e\\<uhogela.

Lokho kuqiniswa wukuthi uDokotela Motaung ukhathazeke ngalo Taga ndini ngoba

emazela izindlela zakhe ezingaqondile, mhlawumbe ezithinta nakho ukugqekez..-a

kwamabhange njalo belu.

Esinye isigameko esithinta uZondo esiphakamisa uphenyo nakakhulu, yileso

sokuhlangana kwakhe noMhlobo Mvubu, usayitsheni ongumphathisiteshi e

Orlando Police Station. Ekuxoxeni kukaZondo noM"ubu kucaca ukuthi 10

sayitsheni akamemukeli kwasanhlobo. Baxoxa kanje: Masondo (1990 A:31):

-~oma amaphoyisa angeke alimisa ngesihloko elokuthi asehlulekile,kodwa ukuqhubeka kwesikhathi kusho ukuthi asehlulekile. Nawenjengomuntu omdaIa kulo msebenzi, ngiyethemba uzovumelananami uma ngithi ukuqhubeka kwesikhathi kusho ukuqhubekakobunzima becala. Mhlobo.~

121

"Angikuphiki konke lokho. Kodwa-ke mina njengoSayitshenikumele ngisho zisuka nje ukuthi angifuni bantu abaphuma lenakomaThekwini bezogaxela ernsebenzini wamaphoyisa lapha."

Kuyawaphakamisa amaphaphu ukuzwa isiphathimandla sengalo yomthetho

sihebeza ngale ndlela umuntu oze nosizo lokuthombulula icala ebelibukeka

selixakile, lingaxazululeki. Okuxaka nakakhulu ukuthi uSayitsheni Mvubu

usephinda amazwi athi awafane ncamashi namazwi aphinyiswa yilawaya madoda

aseRudi's Disco, oMaphaha noMaleka. Sekusolisa nokuthi mhlasimpe la madoda

ayazana noMhlobo Mvubu. Uthi-ke pho 10 Mhlobo ndini uqondile?

UZondo ulubeka kweIinye izinga futhi uphenyo ngenkathi ephikelela kwaHlophe

emuva kokuthola umbiko wokuthi le ndoda yayifuna ukumbona ngokushesha.

Kushaqa unwele uma sekutholakala ukuthi le ndoda yatholakala isibulewe;


Wahamba ngamanzonzwane wabheka ngasendlini yokuphekelawethuka kwathi inhliziyo mayibhodloze izimbambo lapho ezilhelaesidunjini sendoda eyabe ibukeka isindala impela. Yabe igqokeibhulukwe eliluhlaza kanye neyembe elimhlophe. Yayiphezukwedamu legazi. Wathi qalaqala uZondo, wase ekhothama eyibhekale ndoda eyabe idindilizile. Wakhangwa inxeba elikhulu entanyenivale ndoda. Kwamkhanvela uZondo ukuthi Iowa kwabe. .kunguMnumzane Hlophe.

Lesi sigameko sethusa ngokuthi njengoba sekutholakala uHlophe ebulewe nje,

kanti noZondo usinde ngokulambisa ehlaselwa, kungabe balandelwa umunlu

oyedwa yini? Futhi kubonakala sengathi 10 muntu uzimisele ngempela ngisho

nangokubulala yini ukuze agqibe ubufakazi baleli cala eliphenywa uZondo?

KuyasoIisa. Emuva kwalesi sigameko uZondo uqhubekela phambili nophenyo

aphenye uTaga. aphenye noSgubhu Ndebele owayenolwazi ngabantu abadayisa

izidakarnizwa. Abonane neNdiya laseBamjee Outfitters lapho okwakusebenza

khona uBongani owayesoleka ngokudayisa izidakarnizwa, abonane noHadebe

owa}engumngani kaHlophe. Uthubeleza njalo aze ayoshaya kuNkosazane Hlophe.

uBusisiwe udadewabo kamufi uHlophe.

122

Ekuphenyeni uZondo uphinde anqwamane nezimbila zithutha ziholwa emhlophe

phambili. Uhlaselwa ngabantu abamdubula bamshiye bethi utile; Masondo (1990

A:79):

Waphenduka wabuyela emotweni yakhe uZondo. Wathi nje laphoethi ubamba isivalo semoto, sakhala isibhamu. Khona manjalowawa UZondo Wlllala phansi wathi ja! Kungabe kwase kuphelilenjalo ngoZondo? Akunjalo.

Izigebengu lezi ezazimhlasele zicabanga ukuthi urnsebenzi wazo ube yirnpurnelelo.

Masondo (/990 A:80):

"Nguyena Iona umthakathi osedindilize lapha?" kubuza omunye. komunye. "Nguye nezinqotho zakhe! Ngimshaye kwaba kabiliwapbela lapho," kupbendula omunye.

"Wena awubeki phansi neze, nalokhuya kwekhehla wakuthathakanye nje akwabuye kwawadla"

"Musa ukulokhu ulanda ubala Asihambe funa sibonwe. Futhi-kekumele wazi ukuthi umuntu kabongwa esaphila."

Le nkulumo iveza ukuthi lezi zigilamkhuba zisanda kubulala ikhehla elithile.

Kungabe ubani lelo khehla? Kungabe uHlophe? Lokhu kugcina kumsiza kakhulu

ophenyweni lwakhe UZondo. Ziqhubeka njalo izigameko ezethusayo ezimbululwa

uZondo kanye nezimvelelayo kuze kuyoshaya lapho evumbulula khona umlando

kaMhlobo Mvubu owethusayo laphaya eKatlehong Police Station, ikakhulu fokho

akutshelwa uNsakansaka Nkosi. Kuvela ukuthi Mhlobo Mvubu ndini kanti

waxoshwa eKatlehong ngoba entshonthe imali. UZondo uqhubeka nophenyo

Iwakhe aze azithele kuDlamini owayephethe isiteshi saseKatlehong ngesikhathi

kuxoshwa uJ\fhlobo. Lo DIamini nokho uyamhlangula uMhlobo ecaleni lokweba.,

akhombe yena 10 Nsakansaka ozishaya ongcwelengcwele.

Nangempela kugcina kuhlaluke ukuthi nguye 10 Nsakansaka obambe iqhaza

elikhulu kulobu bugebengu ehlangene noMagv.egwe Buthelezi; Masondo (1990

A:(21):

123

"Wena Magwegwe wenza iphutba elikhulu ngokulanda 10 muntueThekwini. Manje usephenduke imamba esikhwameni."

"NgamIanda ngenhIiziyo yami yonke Nsakansaka. Ngangifunaizikhulu zibone imizamo yami yokubamba izigebengu. Kanti-kenam iziIdtulu zakuthathela pbezulu impela ukuIandwa kwalo muntu,ngangingeke ngisajika."

UMagwegwe Buthelezi ubonakala engumlingiswa wesibili ngobumqoka

ophenyweni Iwale ndaba. Phela nguyena obize uZondo ukuthi azophenya lolu daba.

Kanti kuzohambakuhambe kuvele ukuthi uyena ongungqondongqondo

wokugqekezwa kwebhange kule ndaba. Futhi nguye ophume umkhankaso

wokwedusa umkhondo, njengoba kufakaza akushoyo nje lapha ngenhla.

UMagwegwe yisigebengu esiyishaya emuva siyishaye phambili. Kolunye

uhlangothi ungumphathi webhange iNation Bank owethembekile, kanti kolunye

uhlangene nomgulukudu wesigebengu onguNsakansaka Nkosi iphoyisa. Usebenzisa

kabi ukwethenjwa kwakhe, ukuze eduse umkhondo wobugebengu. Nokho izinto

azimhambeli kahle njengoba efisa, empeleni zithi zibekwa nje uZondo akhombise

ukusola ukuthi umhlola usekhaya kuleli cala lokugqekezwa kwebhange. Masondo

(l990A:7):

Wathi esuka wabe ethi, "Kuyacaca Mnumzane ukuthi lezi zigebenguzinolwazi oluphelele Iwalapha ebhange. Umuntu ozifanela namiwayengeke azi ukuthi angayitholaphi imali. Ngabe ngiyezwa ukuthiimali yathathwa ezisefeni ngaphambili."

"Nami. Zondo uke wathingabuye ngawedlulisa,"unamahloni.

ukungifikela Iowa mcabango kodwakuphendula uButhelezi kusengathi

lJButhelezi 10 mcabango uwedlulisa, aphinde ashaywe nangamahloni nje, uzama

khona-ke ukwedusa umkhondo nobufakazi obudingekayo. UMagwegwe 10 uzama

ukuba yiqili elizikhotha emhlane ngokuzama ngayo yonke indlela ukwedusa

umkhondo. Yingakho esethathe negxathu lokubeka isinqamu sik~awayi lapho

okugqekezwe khona ebhange. Akasanaki nokuthi kuzosolisa futhi kumane:aze- -ukuthi kungani 10 gwayi ungatholwanga ngamaphoyisa. Masondo (1990 A:7):

124

"KwatholakaIa isinqamu sikagwayi esisefeni. Empeleni satholwavimina mathupba. Ngathola kungugwayi ongajwayelekile laphaendaweni yakithi."

"Kanti kwabe kungugwayi mum lowo, Mnurnzane?"

Wahleka kancane uButhelezi wathi, "Kwathi lapho ngisihlola ngatholaukuthi isinqamu sikagwayi, kodwa oxutshwe nokuthile okwachazwangamaphoyisa njengensangu."

Ekuqaleni amasu kaButhelezi okwedusa uphenyo abukeka ephumelela ngoba

kusukela kule ngxoxo yabo, uZondo unhlanhlatha ibanga elide ehamba ethungatha

ababhemi bomthunzi wezinkukhu abangahlangene nakancane naleli cala. Uze

aphindele emkhondweni okuyiwonawona ngenkathi esephenye wathola ukuthi

uMhlobo Mvubu unolwazi alufihlayo ngalolu daba.

BesekuveIile-ke phambilini ukuthi omunye umlingiswa obambe iqhaza elibhekile

kule ndaba nguye uNsakansaka Nkosi. UNsakansaka ubukeka kunguye

ongumakadebona ebugebengwini. Futhi uyena onesibindi sokuphumelelisa

amacebo obugebengu abawahlela noMagwegwe. Nguyena owaphumelelisa

umkhankaso wokudicilela phansi igama ligaMhJobo Mvubu ngokumesulela ngecala

lokweba imali yasesiteshini samaphoyisa saseKatlehong, okuvela kamuva ukuthi

wayehlangene noMagwegwe nakhona Uma silandela ingxoxo phakathi kukaZondo

kanye noDlamini owayephethe isiteshi saseKatlehong ngesikhathi sikaMhlobo

Mvubu, kuyacaca ukuthi nguNsakansaka ngempela owayeyishoshozela lokuthi

uMhlobo axoshwe; Masondo (1990 A: 1(2):

"Yini okwenza ukuba ungambophi uMvubu, baba ngoba wabeunelungelo lokwenza lokho?"

"Angisibonanga isidingo sokwenza lokho ngoba ngangingenelisekileukuthi ngempela uMvubu owabe entshontshe imali levo. Kukhona-keababelokhu bengishoshozela ukuthi ngimbophe."

"Obani-ke labo okhuluma ngabo baba?"

"Owokuqala wabo kwabe kunguNsakansaka Nkosi. Wabeenezinkulumo eziningi ezaze zenza ukuba ngigcine sengirnxwayisengokuthi kwasayena uzophelelwa umsebenzi uma eqhubeka nalokhuekhuluma le ndaba"

125

Kuphinde kufakazeleke ukugqama kukaNsakansaka noIcuthi wayehlangene

noMagwegwe kusukela kulesiya sikhathi sokuxoshwa kukaMhlobo Mvubu laphaya

eKatlehong. Lokhu kutholakaIa engxoxweni ephakathi kwakhe uNsakansaka

noMagwegwe. Masondo (1990 A:l22):

"Manje Magwegwe, angazi uIruthi sizokwenzenjani. Leyo maIiesayithatha eKatlehong isekhona. Angazi ukuthi sizokwenzenjaniimpela nje uma izinto sezinje."

Kuphinde kuvele nokuthi kanti ikhehla eIinguHlophe Iabulawa nguye uNsakansaka

uqobo. Masondo (1990 A: 122):

'"Ngakutshela kudala ukuthi uma ubona ukuthi uhlangana nenkingaubophuthumela kimi ngikweluleke. UBheki wambulala kalula, bonanamhlanje akekho osolela kithi, kodwa uZondo yena usekwehlulenamuhla uzokwehlulwa nguMvubu. Yini yona Iena enguMvubu?Nami angisilona iphoyisa nje kodwa ngeke ngehlulwa nguMvubu."

"UyangimangaIisa wena Magwegwe ngoba sewukhuluma sengathibengimane ngizenzele ngaphandle kokubonisana nawe.Uyangimangalisa ngoba awukuboni ukuthi uma ngike ngaboshwanawe kobe sekukushele."

AbaIingiswa abangagqamile kangako kodwa ababambe iqhaza endabeni yilaba

abalandelayo: uS'fiso Ngubane, osebenza noThemba Zondo, ongumphathi

kaThemba. Nguyena uS'fiso oxhumanisa uThemba Zondo naleli cala. Kuthi

maphakathi nophenyo olwalwenziwa uThemba Zondo, uS'fiso aphinde amshayele

ucingo ezama ukumxhumanisa noBheki Hlophe.

UBongani Maphaha naye ubonakala engemqoka kangako. Ungomunye

wabalingiswa owatshengisa uThemba Zondo zibekwa nje ukuthi umsebenzi wakhe

wokuphenya leIi caIa wawungemukelekile neze. Yena-ke kugcina kuvele ukuthi

udayisa izidakamizwa.

UBafana Hadebe. ungumngani kaBheki Hlophe. uyena owavezela uThemba Zondo

ukuthi uBheki unodadewabo, uBusisiwe Hlophe ernuva kokuba uM~"Ubu ekugodlile

lokhu. UBusisiwe wafahlazela uThemba Zondo ukuthi umfowabo wake wakhuluma

126

ngodaba lolmgqekezwa kwebhange, nanokuthi wayefake imali enjengemali kuleli

bhange. Masondo (1990 A:75):

"''Ngizwe ngoBusisiwe udadewabo kaHlopbe ukuthi umfowabo Ionawake wamuthi fuhlatahla ngodaba lokugqekezwa kwebhange. Ubeesengitshela nokuthi uBheki ube ngomunye wabagqamile kulelibhange ngenxa yezima1i anazo kulo."

~'Awu?"

"Kunjalo nje mnurnzane. Wase ethinta nodaba lokuthi umfowabowamtshela nokuthi ukugqekezwa kwebhange lokhu kwabangelwaukugembula."

Yize uBusisiwe engagqamile kangako kule ndaba, kodwa wethule ulwazi

olusemqoka oluhlanganisa ukubulawa kukamfowabo uBheki Hlophe

nokugqekezwa kwebhange. Lokhu kwabamba iqhaza elikhulu ekuphumeleleni

kophenyo lukaThemba Zondo.

UMasondo ubasebenzise kable nangempumelelo abalingiswa bakhe ekukhuliseni

uphenyo. lkakhulu umlingiswa osemqoka kunabo bonke uThemba ZoOOo.

Ukuphenya kwakhe le ndaba kuyithwale isuka ekuqaleni ephenya udaba

lokugqekezwa kweNation Bank, lwaze lwayosombululeka. Kudinga ukunconywa

nakho ukuthi uMasondo ukwazile ukumenza 10 mlingiswa ukuthi afusombufule

ngempumelelo nangendlela ekholekayo lolu daba

4.2.2 ISIGCAWU SENKANTOLO

Kule ndaba abaIingiswa abasemqoka yilaba: uS'fiso Ngubane ummeli, uMnurnzane

Vika Kubheka injinga, uNkosikazi Zetbu Kubheka, uDuduzile indodakazi

kaKubheka Abalekelelayo yilaba: uThemba umseshi. uThandi unobhala

kaNgubane. u.Magwegwe kanye noThokozile.

Okuphawulekayo lapha ukuthi uS'fiso Ngubane okunguye ogcina esengumlingiswa

ogqame kunabo bonke abanye abaIingiswa ngokuba umphenyi waleli cala,

umthetho wakhe ungummeli. Kuke kwangehla kable lokhu. kwaba khona ukusola

ukuthi indlela uMasondo asebenzise ngayo 10 mlingiswa iphaphalazile.

Kupha....'Ulekile-ke nokho phambilini ukuthi ocwaningweni esilwenzile oluze

127

twafinyelela ekuxoxisaneni nabaphenyi bamacaIa bombutho wamaphoyisa

aseNingizimu Afrika (SAPS), bavumile ukuthi nebala Iokhu lruye kwenzeke.

Kubekeke ngolruthi kuyenzeka ukuthi urnmeli ageine eseziphenyela yena icala uma

engenelisiwe ngubutilkazi obuthiIe, noma urna esola ukuthi amaphoyisa

azombambezela noma ayaphaphalaza.

US'fiso Ngubane-ke uphenyo usuka nalo phansi kusukela ngenkathi kufika kuye

uMnumzane uKubheka ezobika ukuthi umndeni wakhe uhlaliswe kabi amaqola

afuna imvalamlomo. Ngolruphazima kweso, uS'fiso Ngubane uhlala izithonto

kulolu daba, elekelelwa uThemba ekuluphenyeni. US'fiso wakha ieebo lokuthi

kuguqulwe isamba semali efunwa ngamaqola, maqede lolu daba alukhiphe

nasephephandabeni. Lokhu ukwenzela ukweqhatha amasela, asolane ngokuthi

abesephambaniselana wodwa Masondo (1990 B:25):

~Yilokhu-ke okusele,~ washo wakhipha umshini wokubhalauNgubane, wawubeka etafuleni Iikasimende elaliphambi kwabo.~Letha lapha ithini lelo Themba."

Aledlulisele kummeli ithini umseshi. Alithathe urnmeli akhipheinewadi eyabe ikulo, aeime inku/ungwane namakhu/u amah/anu,abhale izinku/ungwane ezinlalhu. Avule isikhwama sakhe ummeli,akhiphe enye inkulungwane namakhulu amahlanu maqede afakeyonke leyo mali ethinini bese eyiphindisela kuThemba. Kwenzekakonke lokhu nje, wayesathe hulukuqu ngasezitolo uThokozile.

Nokho uS'fiso Ngubane uyilandela kahle indaba yokuguqula isamba semali

encwadini eyayibhalelwe uDuduzile. Uyaeophelela ukuthi incwadi esibhalwa

nguye, ibhalwe ngomshini ofana ncamashi nalowo owa\\''Usetshenziswe ngamaqola.

Masondo (l990 B: 19):

Wathi esuka wayesethi, ~Thandi. thatha le newadi uyise eMeshackPrinters ufike ubuze ukuthi mshini bani obhale le newadi? Ubacelefuthi ukuthi bakhulise amagama aye abe makhulu, bese benginikaIeyo khophi. Ukusuka lapho uyobe sewucela ukuba bangiqashiselengomshini ofana ncamashi nalona obhale le newadi.

Lihamba ngempumelelo isu likaS'fiso Ngubane, ngoba nangempe!a kubukeka

sengathi kuyawaxabanisa amaqola lokhu. Indaba isiyonakaJa ngenkathi sekuvela

ukuthi UNKosikazi Zethu Kubheka usebulele elinye lamaqola. Lokhu sekubiza

128

ukuthiuNgubane aphenye aphenyisise ulmthi nguye ngempela yini uNkosikazi

Kubheka obulale 10 muntu. Kuyaqapheleka ukuthi uS'fiso Ngubane akakholwa

u/ruthi uNkosikazi Kubheka uyena umbulali, yize ezivumela ngokwakhe 10

nkosikazi u/ruthi uyena ngempela obulele. Masondo (1990 B:70):

"Ubethi uyametbusa ukuze ayeke udlame, kanti akabuzanga elangeningoba 10 mlisa umane weza kuye izithonto. Wabe esehlehla uZethukanti usefike lapho kuphela khona isikebhe. Wakhubeka wawangomhlane, sadubula isibhamu. Wabe esewa 10 rnlisa kwabaukuphela kwakhe loka," kuchaza uKubheka.

Lungena kwelinye izinga uphenyo lukaS'fiso Ngubane ernva kwalesi sigarneko.

Nango eseqasha indiza enophephela emhlane ukuze bakwazi ukuyocinga isidurnbu

seqola laphaya eNcadu edanyini. Nokho baphazanyiswa yizinkungu,

kungaqhubekeki nophenyo laphaya edanyini. Uyaphenyisisa impela uNgubane

ukuthi sehle kanjani isigameko sokudubula. Akadeli ngakutshelwayo nje.

Kuwo Iowo mnyama, uS'fiso Ngubane uphenya nodaba Iweqola eselibeke

uThokozile ezithendeni, lifuna imali "ayeyicoshe" edanyini. Ugcina esezifikele

mathupha kubo kaThokozile Iapho afike azithele khona kuMagwegwe Buthelezi.

Lokhu kuhlangana noMagwegwe kugcina sekumsiza kakhulu ophenyweni lwakhe.

ngoba kumnika umqondo ocacile ukuthi ubhekene nemigulukudu enjani. Masondo

(1990 8:88):

Ekugcineni yasho ngolaka le ndoda yathi. "Angizwani nabamelimina. Okumele ukwazi ukuthi ungaphinde ungibize ngeqola mina!Angiyikhona lokhu ocabanga ukuthi ngiyikho! Siyezwana?"

Ekugcineni uNgubane uyaphurnelela ukuyophenya ngobufakazi abudingayo

laphaya edanyini iNcadu. Kutholakala isidumbu esikebheni. UNgubane uphinde

aphenyisise kuKubheka ukuthi isigameko sehle kanjani ngempela. Luqhubekela

pharnbili uphenyo ngenkathi uS'fiso Ngubane eseqasha abatshuzi bakwaNdlovu

ukuthi bacinge emathunjini edamu isibhamu esasetshenziswa uNkosikazi Kubheka.

Ubuye athume laba batshuzi ukuthi baguqule nemali eyayisesikhwameni khona

edanyini belll, maqede bafake eyakhe ayeyiqophe izinombolo zayo. Nangempela

leli su likaNgubane ligcina limphumelelise ngokuthi le mali yakhe yiyona eyaba

ngubufakazi obuqanda ikhanda lapho isitholakala emaphaketheni kaJJagwegwe

/29

Buthelezi. Yiyona kanye eyema ukuthiophenyo tukaS'fiso Ngubane tusongeke

ngokuthi kubambeke 10 Magwegwe.

Omunye umlingiswa ogqamile ophenyweni Iwale ndaba, uyena uKubbeka.

Empeleni 10 mlingiswa simthola ebambe iqhaza elikhulu lokuluphakamisa lolu

phenyo, ngokuthi kwayena ubekeke wayinkunzimalanga yesigebengu. Masondo

(1990 B:4):

~Mbomvu, mina ngake ngaba omunye wababoshwa ecaleni elalHibikakhulu lokubulala."

Lokhu kwenza ukuthi kwayena asoleke ukuthi akamsulwa kulolu daba. /kakhulu

ngoba usethinteke kabili emacaleni okubulala. Masondo (1990 B:6):

. ~Langalimbe ebusuku sibuya emcimbini, UZikode wangicela ukubangimphelezele ukuya endaweni ethile ehlathini ukuze ayolindelaumakbwapheni wakhe. Ngabe ngingabuzanga elangeni. Sathi ukubaseb/e emotweni yakbe ku/elo hlathi, wathi mangithandaze ukuzengilibuke ngiligcine.... Wathi ukuba ezwe ngizikhalela kanjalo,wathukuthela waveva umlisa wansondo. Nebala nga\\'lllhathaumthandazo. Yena wayedamane engibalela imizuzu engisalele.Kwathi lapho ethi kusele imizuzu emihlanu, ngahlala kuye izithonlo.Wathi ethi bhll, sase singakimi isibhamu. Nami-ke sekuhlangeneukwethuka nokuthukuthela, ngathuka sengidedele inhlamvu. Kwabaukuphela kukaZikode lokho."

Ngempela le ngxoxo yenza kucabangeke ukuthi uKubheka akamsulwa. Kube

khona nokuthi kwalona lolu daba Iwemvalamlomo aluxoxela uNgubane

alunaqiniso. Kwayena uKubheka uqobo Iwakbe sengathi uyazibona ukuthi

akethembekile. Masondo (1990 B: 117):

~Unokungangethembi yini Mbomvu?" kubuza uKubheka.

~Uma ngiphethe kala lokubulala kungumkhuba wami ukubangingethembi rnuntu. Ngiyaxolisa impela ukukwazisa lokhoKhathide," kuphendula uNgubane.

lJKubheka ubukeka engongathembekile ingxenye enkulu yendaba. Uhuye angafuni

ukubambisana noNgubane ngokuphelele ekuphenyisiseni lolu daba Lokhu kugcina

sekusolisa ukuthi ukwenza ngoba kukhona okuthile afuna ukukufihlela uNgubane.

Uma uKubheka efihlela umrneli oqashwe uyena uqobo, pho kanti ubani omunye

130

olmngethenjwaukuthi angase amtshele iqiniso? Ukuhiqiza kukaKubheka

ngenkathi bexoxa noNgubane kwenza Jrusoleke ukuthi akagonyuluki Iona lonke

iqiniso. Masondo (1990 B:116):

"Kanti nguwe yini umbulali Khathide?" Jrubuza uNgubane.

~Hha..., hhayi, cha. A, a, akusimina Mbomvu," kungingizauKubheka.

Omunye umlingiswa obambe iqhaza elibhekile ophenyweni !wale ndaba, nguye

uNkosikazi Kubheka 10. Ngaphandle kokuthi ugane uKubheka, okunguyena

amaqola abhekene naye ngempela, kwayena uphinde abhekane nawo ngqo, la

maqola Uyena obonana nawo ubuso nobuso kangangokuba aze ~alibulale"

elilodwa Lokhu kubulala kwakhe leli qola kuluguqula lonke uphenyo obelwenziwa

nguNgubane. Uphenyo Iwenyukela ezingeni eliphezulu uma uNgubane esebhekana

nomthwalo wokumela uNkosikazi Zethu Kubheka ozisholo yena ukuthi udubule

wabulala uMhlobo Mvubu.

Omunye umlingiswa obambe iqhaza elibhekile kule ndaba, uDuduzile indodakazi

kaKubheka. Amaqola ukugadla kwawo akuqondanise nokuthi uDuduzile 10

usemalungiselweni omshado wakhe noThulani Hadebe indodana yasemndenini

wezinjinga zasendaweni yaseN)ukhasela UDuduzile enjalo nje uyaziwa ukuthi

akezwani nezinto ezingamahlazo. Nangempela uzama ngakho konke

okusemandleni ukuzanelisa lezi zigebengu ngokukhokha leyo mali eziyidingayo.

Lokhu kuzama kwakhe ukukhokha, yikho okunika uS'fiso Ngubane ithuba

lokuguqula isimo, agcine ephumelela ukushayanisa la maqola ngamakhanda.

axabane ngenxa yokuguqulwa kwesamba semali ayeyifune kuDuduzire.

Omunye umlingiswa obarnbe iqhaza elibhekile ophenyweni Iwalolu daba

lwemvalamlomo, uThemba umphenyi wamacala ozimele owayelekelela uS'fiso

Ngubane. Uyena olekelela uNgubane ngenkathi kudidwa amaqola ngokuguqula

imali ayeyifunile. Uyena futhi owahlela onogada ababeqapha uDuduzile indodakazi

kaKubheka. Nonogada ababeqaphe uThokozile. intokazi yemafi. babeh!elwe nguye.

Uyena owayazisa uNgubane ngakho konke okwakwenzeka kulezi zintokazi.

njengokufika kukaMagwegwe Buthelezi eyofuna imali yamaqola ngendlakadla.

131

U}'e owayelandela uphenyo otuncane oIwalwenziwa ngamaphoyisa maqede abikele

uNgubane.

UMagwegwe Buthelezi ungomunye wabalingiswa abapbenywayo. Ubukhona

bakhe-ke bubonakala busemqoka. Uyena 10 Magwegwe owadayisela uKubheka

isidumbu esasetsbenziselwa ukwedusa umkhondo wokubulawa kukaZikode.

Uyena-ke futhi uMagwegwe oselandela uKubheka osemfuna imvalamlomo,

eblangene noMbIobo Mvubu. Okukbulu kakbulu ngaye, kugcina sekuvela ukuthi

uyena uMagwegwe owabulala w\1hlobo Mvubu ngoba sekukbona ukungathembani

phakathi kwabo ngenxa yokuguqulwa kwesamba semali ababeyifune emndenini

kaKubheka. Kublaluka nokuthi uyena owakbipha imali eyayisifakwe uNgubane

laphaya edamini iNcadu, ecuphe umgoga ngayo. Uzivumela yena enkantolo ieala

lakhe lokubulala kanye nelokuqola. Masondo (1990 B:219) :

»'Nkosi yenkantolo, ngamdubula uMvubu ngenhloso yokuzivikela.UMhlobo Iona kade engumuntu onamanga futhi ongumkhohlisi.Bengihlala ngimsola kukho konke lokho."

~gambuza uMhlobo ukuthi uthole malini kunkosikazi Kubheka?Wangiphendula ngokuthi katholanga mali. Ngacela ukumkhuthuza,wala waphetha. Wangikhiphela ummese. Akazange angitsheleukuthi unkosikazi Kubheka usalande imali. Ngambamba ngambophaizandla ngamshiya ngasempompini kaphethilolo. Ngathi lapho ngithingisacinga isikebhe kwaqhamuka unkosikazi Kubheka. Angizangengimkhulumise. Ngamane ngasusa isikebhe ngenzela ukuqhela laphokwabe kunoMhlobo khona.

»Ngathi lapho ngizama ukumephuea isikhwama semaJi unkosikaziKubheka, wakhipha isibhamu wadubula.

Nokho kuqapheleka kuphinde kumangaze ukuthi uNgubane ubone kanjani ukuthi

akuyena uNkosikazi Kubheka obulale leli qola. Esikhundleni sokunaka amasu

okuthambisela uNkosikazi Kubheka isigwebo, uNgubane uphume umkhankaso

wokulwela ukuthola ubufakazi bokuthi ubani ngempela obulale uMhlobo.

Nangempela kugeina kuvela ukuthi nguMagwegwe ongumbulali.

Iqhaza elibanjwe uS'fiso Ngubane njemgommeli ophenyweni lodaba lonke

lwakwaKubheka linakho ukukhonondisa imbijana limenze angakholeki. Yize

besiphawulile phambilini ukuthi ummeli uyakwazi ukuziphenyela icala uma esola

132

ukuthi Iokho kungameleltelela elmtholeni ubufakazi angabethula enkantolo, kodwa

Irule ndaba Irubukeka sengathi ummeIi usepbenye ngokweqiIe. SeIruyingcosana

kakhulu oIruzwakala uIruthi Iruphenywe ngamaphoyisa. Cishe lonke uphenyo

luthwalwe ummeIi.

4.2.3. NGAZE NGAZENZA

Phakathi kwabanye abalingiswa, ogqame kakhulu ngummeli uQodlwana Mthethwa.

UQodlwana uyena ophenya ngodaba loIrubulawa IrukaBhekani Ndlovu, okusoleka

uIruthi wabulawa uThoko Ntsibande. UThoko Iona kusolisa ukuthi wayethun)we

uMginsa Nxumalo, umculi karnasikandi ngenhloso yokuziphindisela

engxabanweni yakhe nomufi ngenxa yokubhuntsha kwedili lomculo

elaligqugquzelwa uBhekani. Kuyaphawuleka nokho ukuthi ummeli uQodlwana

Mthethwa ungeniseke ngendlela engajwayelekile. Uze wavela esahlukweni

sesithathu, ngenkathi uThoko eyocela usizo mayelana nokufa kukaBhekani kuyena

Y"lZe kungekho mthetho oqondisa ukuthi umlingiswa osemqoka kufanele avele

ekhasini lesingaki, kodwa kuyaphawuleka nje kule ndaba ukuthi kuthathe isikhathi

esithanda ukuba side ngaphambi kokwethulwa kwakhe.

UMthethwa uyashesha ukusola ukuthi akuyena uThoko obulale uBhekani. L{)kho

kwenza ukuthi aphume umkhankaso wokuthungatha umkhondo wombulali.

Uqhubeka nokuphenya yize abantu abanjengoSayitsheni Shongwe bekholwa ukuthi

umbulali usobala, okunguThoko. Masondo (1994 A: 15) :

Waphefumula kakhulu uShongwe ngaphambi kokuba aqhubeke athi,~Uma ngilubhekisisa lolu daba ngingasho ngingahlonizi ukuthiuThoko Iona nguye obulele uBhekani. Uma ngithi ukuzikisa kancaneumqondo kuyangikhanyela uIruthi belnmgeyona inhloso kaThokoukubulala kepha ubethunyiwe.~

UMasondo usebenzise ubuchwepheshe obusezingeni eliphakeme ekuqaliseni

ukulandela uphenyo kule ndaba Lokho ukwenze ngokuveza ukuqaphela

kukarnmeli uMthethwa obuka izinto ngeso lokhozi. Masondo (1994 A:20):

Wathi ukucabanga kancane uMthethwa v.ase ebuza ethi. ~Av.ubasoliyini abomndeni kaNdlovu ukuthi kungahle kube yibo abenze 10mooakaloT

133

Lezi zinsolo zikaMthethwa zigcina ziqmisekile ngasekupheleni kwendaba.

Ingxenye enkulu yendaba iqhubeka smemidlinzo yokuthi uMginsa onecala.

Okubanga lokho ukuthi uMginsa unokunkwankwaza okumdonsela amanzi

ngomsele, akwenza ngenkathi uMthethwa emphenya ngalolu daba Masondo (1994

A:21):

Wablahla amehlo, waba namalimi uMgmsa lapho ezwa lowo mbuzokaMthethwa wazama ukukhuluma ethi, ~E-e-e-e-e. Yebo, yebo, cha,mina ngi ~ .."

Lokhu kungingiza kukaMginsa kwenza ukuthi kuqine ukusola ukuthi naye kukhona

akwaziyo ngaJoJu daba Kuqhubezeleka phambili nokuthi Mginsa ndini

kwasekuqaleni uwena obulayele uThoko indlela enqamulelayo esigcine isimfake

kulolu taku. Masondo (1994 A:22):

"Kuyangihlupha kodwa Zwide lokhu kulayela kwakho uThoko indlelaenqamulelayo."

Wabonakala ejika ebusweni uMginsa ebuza ngolaka ethi, "Yiniokukuhluphayo ngalokhoT

''Ngihlushwa ukuthi embikweni engiwutholile kunenhlansi elokozayoyokuthi nguwe owenze ukuthi uThoko azethuke eselaphayaemaqhugwaneni,"

La mazwi kaMthethwa akubeka ngendlela engahlonizi ukuthi uyamsola uMginsa

10. Kuyaluphakamisa-ke nophenyo futhi nalokbu. Luqhubekela kwelinye izinga

uphenyo luka,\1thethwa emuva kokuba sekungene uSayitsheni uShongwe. maqede

aphenyisise udaba lukaMginsa lokuyalela uThoko indlela enqamulelayo, eyagcma

imedusa Masondo (1994 A:23):

~Kungani wala;yela uThoko indlela ezomlahla aze azethukeesesemaqhugwaneniT kubuza uSayitsheni uShongwe.

"Angizange ngikwenze lokho. Sayitsheni." kuphika uMginsa.

""Nginomdwebo ofakazela ukuthi wakwenza lokbo mnurnzaneNxumalo," kuthatha uMthethwa eqhubeka, "Kodwa uma ngabeuyaphika kulungile ngiyokubiza mhla wecala ukuze uzokwethulaubufakazi bakho,"

134

UMthethwa uphinde aqhubeke nophenyo Iwakhe esizwa nguThemba, baphikelele

kwaNdlovu, ernzini kaBhekani. Ekuphenyeni kwakhe umkaBhekani, kuhlaluka

ukuthi inhlalo yalo mndeni ibingasagcuIisi neze. UNkosikazi Ndlovu ubatshela

ukuthi baphila ngenqubo yokungabuzani nokungatshelani ukuthi lowo nalowo

wenzani. Masondo (I994 A:29):

"Kungabe usebenza msebenzi mooi umyeni wakho nkosikazi?"kubuza uMthethwa.

"Ugqugquzela umculo womasikandi kuyo yonke iNatali naKwaZuluabuye abIde nemidlalo yawo."

"Yini okunye filthi okwaziyo mayelana nomsebenzi womyeni wakhonkosikaziT

"Engingakutshela khona nje mnumzane uMthethwa ukuthi akuyonainqubo yalapha ekhaya ukungena kakhulu endaweni okungeyonaeyakho," kuphendula unkosikazi Nd!ovu.

Wathi ukubuyisa izinhlonze uMthethwa wase ebuza ethi. .,Angikutholi kahle nkosikazi. Uchaza ukuthini?"

Wahleka unkosikazi Ndlovu ephendula ethi. ''Ngichaza ukuthikangimbuzi ngomsebenzi wakhe naye futhi ngokunjalo akangibuzingamsebenzi warni wasexhibeni."

Lokhu kwarnsolisa uMthethwa ukuthi lukhona lukhulu olushaya amanzi kulo

nkosikazi. La mazwi kankosikazi Ndlovu yiwona amdonsela amanzi ngomsele.

abangela ukuthi uphenyo lukammeli uMthethwa lusondele kakhulu kuyena. futhi

luze lugcine lumgojele.

Uphenyo luthuthuka kakhulu ngenkathi uMthethwa ezithela kunkosikazi Ndlovu

eqhethe egunjini lokulala likaMginsa. Masondo (1994 1\:54):

"Khona manjalo kwavuleka umnyango wegumbi likaMginsalokulaJa maqede kwamemfuka unkosikazi Ndlovu okwabekungunkosikazi kaBhekani NdloYlL urnufi.

Kuxabana ubendle ngempela-ke manje. Lokhu kutholakala kwalaba balingiswa

beqhethisene. kuMthethwa kwakha izinsolo zokuthi kukhona okuthile

okubahlanganisile. okuhlobene nokubulawa kukaBhekani. Lokho phela kubangelwa

135

nawukuthi asizwakali nakahle nesizathu esihlanganisa Iaba balingiswa Masondo

(I994 A:55):

"Manje lokho kulrunika igunya lokuba uzivalele nonkosikaziwakhe?"

"Bengimduduza nje njengoba uNd/ovu engasekho."

"Wena ududuza abashonelwe ebusuku firthi ubaduduzela egunjinilakho lokulala? UyajOOula mfo kaNdwandwe," kusho uMthethwaethi ukuhleka ubala

Woo/ab/a ameh/o uMginsa lapho ezwa lawo mazwi kaMthethwawathi, "Akulona iphutha /ami. Nguyena unkosikazi Ndlovu ozicelele/apha kimi."

Akwandele bani-ke ukucelwa ukuthi ududuze umfelokazi ube ungowesilisa

nokwenza, ngaphandle uma kukhona okushaya amanzi. Kuphinde kuphakamefe

kwelinye izinga ukuphenya kukaMthethwa uma sekuthushuka uMpondlela,

unogada wasemaqhugwaneni khona laphaya emzini kaMginsa. Kuvela ukuthi

Mpondlefa ndini kanti ubuye ube unogada kaMginsa. UMthethwa uzithola

esebhekene ngeziqu zamehlo nabalingiswa abathathu abanokusoleka odabeni

lokubulawa kukaBhekani Ndlovu.

VMthethwa uphinde aluphakamise kakhulu uphenyo Iwakhe ngokuqaphela

ukwenza kukaMpondlela, unogada wasemaqhugwaneni aseNtababomvu.

UMpondlela uziveza ngokwakhe ukuthi uyakwazi ukuvula amafasitela eqhugwane

lezimanga, engaphandle. Lesi senzo, siveza umcabango wokuthi pho yini

eyayingavimba ukuthi kube nguye 10 mlisa ongumbulali? Nangempela uMthethwa

umlandela aze ayomchitha 10 Mpondlela.

UMthethwa uphinde azinike ithuba lokuphenyisisa uThoko mayelana nokuthinteka

kwakhe odabeni fokubulawa kukaBhekani. Ugcina anefisekile ukuthi akazi lutho

ngempela !'v1asondo (1994 A:63);

"Ngicela ubeke ithemba lakho kimina Thoko. Uma kungukuthikonke okukhulumayo kuliqiniso nakanjani ekugcineni uzosi~ala"kusho uMthethwa

136

~Kanti awethembi yini mnumzane ukutbi ngikutshela iqiniso?"kubuza uThoko ngokumangala.

Wahleka kancane uMthethwa wase ethi, "Kuyenzeka ezikhathinieziningi uthole ummangalelwa etshela ummeli wakhe amanga ngobaethi uzama ukuba kubonakale engmnuntu ongenacala kantiusezigwaza ngowakhe."

~Kanti-ke mina ngiyakwethemba mnumzane futhi ngikutshelaiqiniso," kuphendula uThoko.

UMthethwa uphetha le ngxoxo yakhe noThoko esenelisekile ukuthi akazi lutho

ngempela, uma eqhubeka nokuyilwa le mpi, akukho okunye okuzobuye

kumphendukele ngendlela kukhombe uThoko. Nangempela uMthethwa ugcina

ekwazile ukululandela ngesinono sekati lolu daba, kuze kugcine sekuhlaluke ukuthi

abantu abathinteka ngempela ekubulaweni kukaBhekani ngunkosikazi Ndlovu

kanye noMpondlela. Masondo (1994 A: I0 I):

"Uyindoda isibili mfo kaMthethwa," kuthatha umahluleli. "Kulesisikhathi esiphila kuso amadoda afana nawe siyawadinga. Akekholapha enkantolo okade engaboni ukuthi umphumela walolu daba uzobayini. Konke lokhu umane wakujika kwafana nephupho. Ngiyathokozakakhulu kodwa ngoba indlela oveze ngayo iqiniso yenze waba lulakakhulu umsebenzi wami. Ngithi-ke kuwe mnurnzane Mthethwa,sengathi ungaba isibonelo nakwabanye abasafunda ezikoleni. Kumelebazi ukuthi ukuba ummeli akusho ukuthi ugqoka amayembe amhlopheubophe uthayi bese kutbi imali ivele izingenele nje. kodwakusetshenzwa kanzima futhi kudingeka nobuhlakani obunzulu.Ngiyakuhalalisela Nyarnbose."

Omunye umlingiswa obambe iqhazase elibhekile ophenyweni lwale ndaba

nguThernba umphenyi olekelela ummeli uMthethwa. Nguye uThemba olokhu

eqhamuka nezindaba ezihambelanayo nophenyo olusingethwe ummeli uMthethwa.


"Kanti-ke nami ngiyazi kancane mayelana noMginsa," kuphendulauThemba.

"Wazini Themba?"

"Ungumculi odumile futhi onekhono. Engomeni yakhe asandakuyikhipha kunombiko othile oqondiswe kwabesimame. Sengike

137

ngathola amahlebezi athi owesimame othile akayitbandi neze lengoma kaMginsa ngoba sengathi ibhekiswe kuye," kuchazauThemba.

"Ngubani Iowa wesimame?'"'

Wathula kancane uThemba kubonakala ukuthi kunokurhileakucabangayo wase ethi, "Nanxa bekungeyona inhloso yamiukuyibamba isavela ngekhanda kodwa ngingasho rUe ukuthikuzwakala sengathi nguyena kanye umkaMginsa."

Kuyaqapheleka nokho ukuthi akuphinde kuvele lutho oluthinta unkosikazi

kaMginsa kule ndaba. Yize-ke kubukeka kunokuphaphalaza kulezi zinsolo

zikaThemba, ushaya emhlolweni kodwa uma eveza ukuthi uThoko ubukeka

ebhecwa ngobende inyama engayidlanga. Masondo (1994 A: 18):

VThemba wazimelela ngezindololwana etafuleni wabe esethathaethi, "Into engiyisolayo mina rnnurnzane ukuthi sengathi lenkosazane kunothile ozama ukuyinameka ngecala."

Uyena futhi uThemba owahogela umkhondo wokuthi bebungasebuhle ubudlelwano

phakathi kukaBhekani Ndlovu nomkakhe. Masondo (1994 A:27):

Kwangena uThemba wabingelela wase ehlaIa esihlalweni esabesilapho wathi, "kunobufakazi obungenasiqiniseko engibutholilemnumzane.'~

"Kuthiwani?"

"Kuthiwa uNdlovu ubesenesikhathi eside ehlala laphaya ngenxayokuthi kunokungezwani okuthile phakathi kwakhe nomkakhe."

"Okusho ukuthi Themba uma singake sithi ukufakana imilomonomkakhe kukhona esingahle sikutholeT kubuza uMthethwa."KubonakaJa kanjalo mnurnzane."

SekuveIile-ke ukuthi yilokhu kubonana kukaMthethwa noN"kosikazi Ndlovu

okuveza ukuthi kukhona ngempela obekungahambi kahle phakathi kwalo mndeni.

Yikho futhi okwaholela ekuthini agcine evele obala uNkosikazi Ndlovu ukuthi

uyena ungqondongqondo wokubulawa kukaBhekani. Umvusi wenyamazane-ke

sibona ukuthi uyena uThenba. Uphinde aIwenyusele kwelinye izinga uphenyo Iwale

ndaba ngenkathi esefaka udaba lokuthi kuhle lL"'1thethwa babonane nentatheli

IJ8

yephepbandaba iNyanga, uFana Mnguni. Uknbonana kukaMthethwa nale ntatheli

kwenza ukuba iguqule indlela eyayizobhaIa ngayo umbiko wodaba Iokubulawa

kukaBhekani. Masondo (1994 A:46):

"Nx!" kunxapha uFana eqhubeka ethi, "Ngidangele kakhulu."

"Ngoba kwenzenjani Mzimela?" kubuza uMthethwa.

"Phela le mibuzo kanye nezimpendulo zakho sekuyone yonke lendaba yami."

Lokho kuguqulwa kombiko kwaba nomthelela wokuguquka kwendlela lolu daba

olwalulandelwa ngayo umphakathi mhlawumbe nayingalo yomthetho imbala.

Uyena futhi uThemba owalekelela uMthethwa ngokuqongelela ubufakazi

bezinsaIela zeminwe ezazisezindukwini ezatholakala emaqhugwaneni. Yibo phela

lobu bufakazi obabamba iqhaza e1ikhulu ekuboshweni kukaMpondlela, ngokuthi

izinsaIela zeminwe eyayithinte lezi zinduku kwakungezakhe.

Omunye umlingiswa obambe iqhaza elibhekile ophenyweni Iwale ndaba nguThoko

Ntsibande. Uyena ongumsolwa osemqoka ekubulaweni kukaBhekani Ndlovu.

UThoko uzithola esengene kwelikhulu icala ngokuzithola edukele emaqhugwaneni

kanti kuzodutshulelwa khona uBhekani. Isidumbu sikaBhekani selanyelwa nguye,

maqede antantatfieke eyobikela ummeli uMthetfiwa ngalesi sehlo. Emva kwalokho

akaveli kakhulu ngaphandle kwalapho ephonswa khona imibuzo nguMthethwa

NoShongwe ulibambile iqfiaza ngokuveza uphenyo lwamaphoyisa oIuphaphalazayo

nokho. UShongwe yena akangabazanga nakancane ukuthi umbulali uThoko.

nokuthi akukho futhi okunye okwakusadinga ukuphenywa emuva kwalokho.

Wembuleka izinqe kodwa uma sekuvela ukuthi akuyena uThoko umbulali.

4.2.4 KANTI NA WE?

Umlingiswa osemqoka kule ndaba nguZimisele Wela Uyena ongumphenyi

osemqoka wecaIa lokulinyazwa kukaJabulani Mthiyane owagcina ngokushona.

UZirnisele Iona wayekade engumngani omkhulu kaJabulani Mthiyane intatheli

yephephandaba iNkanyezi. Kuthiwa UJabulani udutshulwa nje udutshulelwa

139

ulmbika ngodaba iobugebengu obabodiangile eHiiibrow, ekubeni amaphoyisa

endawo ayengabushayi mkhuba Iobu gebengu. Masondo (1994 C:7):

"Kusobaia ukuthi lokhu lruzama kukaJabulani ulrulwa nobudlovalaphaya eHillbrow, yikhona kanye okuyimbangela yokudutshulwakwakhe. Ungitshele ulruthi sebebathathu abantu asebebuleweIaphaya eHIlIbrow," lrukhononda UZimisele.

Uphenyo lukaZimisele luwumkhankaso onzima wokuthungatha izigelekeqe

ezihlasele uJabulani, nakholwa ngukuthi yizo futhi lezo ezithinteka ekubulaweni

kwaIaba bantu abathathu eHillbrow. lzinsolo nemidlinzo yakhe uyikhinindeIa

uKhende Sibisi umphathisiteshi samaphoyisa eThokoza. Masondo (1994 C:7):

Wathi ukudonsa umoya UZimisele ngaphambi kokuba athi,. "Okufike kwagqama kakhulu kimi ukuthi ukuzanywa kokubulala

uJabulani lrusaphathelene kumbe kusathintene noIrubulawa kwaiabaabanye abathathu uJabulani akhulume ngabo. Kusobala futhi ukuthiuJabulani udutshulwe ngenjongo yokumgudluza endleleni yalezizigilamkhuba. Okusho ukuthi uma kungabanjwa obulele laba bantuuyobe sewubambe yena kanye odubule uJabulani kumbe umaungabamba odubule uJabulani uyobe sewubamba bona kanyeababulele laba bantu.

USibisi 10 ungowezimanga, ngoba uyena obukeka elekelela uZimisele ophenyweni

Iwakhe ngokumnikeza amagama abantu abathile. Uthinta amagama oMbamba

Mlaba, ongathintene nhlobo nalolu daba kanye noZuma umhleli wephephandaba.

kodwa okugcina sekuvela ukuthi bayazana naye uSibisi 10.

Nangempela uZimisele uhlala emkhondweni awunikwe uSibisi. Ekuphenyeni

kwakhe uthola ukuthi bekukhona ukungahoshelani kahle phakathi kukaJabulani

kanye noZuma umhleli weNkanyezi. Masondo (1994 C:I5):

"Umnurnzane uZuma kodwa yena wabe ernthukuthelele uJabulaningalelo langa adutshulwa ngalo. Nanxa kwathi kushona ilanga wabeesebonakala esehlise ukuthukuthela kwakhe uZurna kodwaangikholwa neze ukuthi wabe esexolile."

Uphenyo lukaZimisele luveza nokuthi uJabulani ubenokubonana isinyelela

nonkosikazi kamhleli uZurna. Kusho lukhulu lokhu kuZimisele. Ukubcna

kusemqoka ukuthi abooane nala nkosikazi. Kodwa waqala ngokuphenya uMarnba

140

Luthuli, owazihlangula nokwazana nodaba tukaJabulani. Ngokupbazima kweso

uZimisele uvumbulula ulwazi olusemqoka ophenyweni 1wakhe. Waya endlini

kaJabulani lapho athola khona incwadi eyayithunyelelwe kuye (uJabulani) imcela

ukuthi afike ngokushesha eJabulani. Ekufikeni eJabulani kwenzeka izinto ezimbili

ezabasemqoka ophenyweni Iwakhe; wazithela esidunjini sikaZodwa

owayesenezinsuku ebulewe. Waphinde wahlangana noPopi okwagcina kuvela

ukuthi wayethinteka kakhulu ebugebengwini baseHiJlbrow nasekulimaleni

kukaJabulani. Emva kokunqwamana noPopi uphinde azithele kuMagwababa

Shange naye obukeka engemsulwa ngasebugebengwini, futhi enokuxhumana

noZuma umhleli weNkanyezi.

UZimisele uqhubeka nophenyo Iwakhe aze avumbulule ukuthi walimala kanjani

uJabulani ngenkathi eshaywa yizidlamlilo zikaMbamba Mlaba. Lokhu ukuthola

ngaye uqobo uMlaba. UZimisele wabuye waqhubeka waphenya wavumbulula

ukuthi uNkosikazi Zuma uyagula, enjalo nje uvalelwe egunjini lokulala, akabonwa

muntu. Lokhu kwaba neqhaza elikhulu ophenyweni lukaZimisele ngoba

wayesephokophelele ukwazi ukuthi uvalelelweni 10 nkosikazi. Kanti lokhu

kuphenya kwakhe kumsiza kakhulu ngoba kuphetha ngokuthi unkosikazi kaZuma

agcine esengufakazi wakhe osemqoka, ecaleni e1agcina selidla uPopi.

uMagwababa, uMlaba, uMathambo. uSgemfunga, uSibisi kanye noZuma.

Omunye umlingiswa othanda ukugqama ophenyweni Iwale ndaba: nguye uKhende

Sibisi 10. Ugqama-ke ngokuzama ukwedusa uZimisele emkhondweni

owayewulandela. USibisi 10 ozishaya sarnuntu owusizo kuZimisele. kanti

uyinyoka, uyena kanye ongungqondongqondo wabo bonke lobu bugebengu

obenzeka eHilIbrow. kuhlanganiswa nakho ukubulawa kukaJabuIani uqobo.

Masondo (1994 A:114):

UZimesele wabuka uSibisi eside isikhathi. wase ebheka phansi.Waphinda futhi wambheka wase enikina ikhanda ethi. ~'Ngidumele.

Mahlase. Kanti nawe-"

Akabange esaqedela uZimisele. Kwathi ngemuva kokuthula esideisikhathi. wezwakala futhi uZimisele esethi. "Yeka ukuba lusizokwakho selokhu ngafika lapha eGoli. Ngiyabonga kakhulu. Mahlasengoba nanxa kade ukhala ezengwenya kodwa ube lusizo olukhulu

141

kimi. Bengingazi ukuthi ngifuna phansi phezulu nje kanti nguweungqondongqondo wakho konke lokhu kukhohlakala Angizukwandakakhulu ngawe, Mahlase ngoba ungumngane warni omkhulu, kephayinkantolo ezokwanda kabanzi. Ngikhuluma nje kangizukuba nayongisho indawo yolrulala ngokuhlwa kwanamhlanje ngoba nguweoOOwungifihlisa ikhanda."

Lifingqeka kanjalo iqhaza elibanjwa uSibisi ophenyweni lwale ndaba Omunye

umJingiswa obarnOO iqhaza elibhekile kule ndaba ngunkosikazi Zuma owanikeza

uZimisele ubufakazi obuqanda ikhanda mayelana noSibisi noZuma uqobo.

Masondo (1994 C:I 10):

Umyeni warni wafika ekhaya engazi ukuthi ngikhona. Washayaucingo washayela elinye iphoyisa abe elibiza ngokuthi nguSibisi.

Esefikile uSibisi lowo, ngezwa umyeni warni ekhononda kuye uSibisi. esho khona ukuthi yena usekhathele ukulokhu ezama ukufihla

ukukhohlakala kwakhe (uSibisi). Wabhoka wakhahlela uSibisi eshonokusho ethi umyeni warni makarnxoshe uJabulani emsebenzinikungenjalo uzokufa uJabulani Iona kanye naye umyeni warni.Ngathula ngalaielisisa ukuze ngizwe ukuthi kwaOO kuyini imbangelayakho konke lokho.

Ngokwenkulumo yabo ngezwa ukuthi imbangela yakho konke lokhokwabe kungukuthi uSibisi Iona uyaye athathe izidakarnizwa ezisukezibanjwe kubantu azinike abathile ukuze bazithengise. Kwathi laphoumyeni warni embuza uSibisi ukuthi uphumelela kanjani ukwenzalokho, uSibisi wamhleka usulu ethi uyaye ase izidakamizwaezincane enkantolo ukuze kuOO nobufakazi ngalowo osukeeboshiwe."

Yilobu bufakazi obethulwa ngunkosikazi Zuma obubangela ukuthi abonakale

ebamOO iqhaza elibhekIle ekudlondlobaleni kophenyo lwale ndaba. Empeleni lobu

bufakazi yibona obalugoqa balujuqula louke uphenyo.

4.2.5 INGALO YOMTHETHO

Kule ndaba obhekene nophenyo nguMakhosonke Ndima, umphenyi warnacala

ozimele. Njengoba besesike saveza pharnbilini. UMakhosonke wayephenya icala

lokudliwa kwezimaii zebhizinisi likaMvivi Nxurnalo. UMakhosonke uvezwa ezarna

konk~ okusemandleni ukuzisondeza kuMamba Nxumalo indodana kaMvivi

okunguyena owayesoleka ngokudla izimali zikayise. Omunye Uffiuntu

142

uMakhosonke ayepbokophelele ukomazi kwalmngu B. Shoogwe okwakubbalwe

ngaye arnasheke ayeyisisusa sophenyo ayewakhonjiswe nguNxumaIo.

Ekuphenyeni kwakhe uMakhosonke, uzisondeza kuMarnba nabangani bakhe, athola

ngokushesha ukuthi ushova nabo amaphepha emaIi. Uyaphumelela futhi ukuthola

10 B. Shongwe ovela emashekeni kaNxumaIo. Okuphakarnisa uphenyo-ke ukuthi 10

Shongwe ubnkeka engeyilo uhlobo lwesigebengu abesilindele uMakhosonke. Phela

kuvela ukuthi uShongwe Iona unguDokotela wolwazi. Nokho akusheshi kucace

ukuthi imaIi kaMvivi Nxumalo idJiwa kaJUani, ngaphandJe kokuthi kUlo mdJalo

warnaphepha kukhona ubugebengu obenziwayo obubangeJa ukuthi kuhlale

kuphumelela abathile, abanjengoMarnba bangaphumeleli. Ngokushesha

uMakhosonke wenza isu !okuguqula arnaphepha okudlala, afake arnanye.

Nangempela leli su lenza ukuthi kuphumelele abangeze baphumelela. Masondo

(1994 B:88):

'"Sengishintshe arnaphepha arnaningi arnasha manje, kodwakusengathi kukhona okuthile okungaharnbi kahle," kusho uShongweethi ukuhwaqa kancane.

UMarnba owabe eyendayenda eduze kwetafula lakhe ngendlelaayesedle ngayo, warnane wahleka kancane wabe esethi, ~Uthi

knkhona okungaharnbi kahle ngoba ubona abakoNdwandwe benaminamhlanje. Angithi kuhlale kuharnba kahle uma kudliwa mina.Angeke nilibone elidlalayo narnuhla," esho eshwashwatha.

Wamane warnoyizela kancane uMakhosonke uma ezwa uMambaesho kanjalo ngoba wabe azi kahle ukuthi yini eyabe yenza ukuthiaphumelele uMamba ngalelo langa.

Uphenyo InkaMakhosonke luyehluleka nkutholisisa ukuthi imaIi kaNxumalo idliwa

kanjani. Lokho kubangelwa nawukufa ngokuzuma kukaMarnba. UMakhosonke

uzithola esephoqeka ukuphenya ngokubulawa kukaMarnba, engasanamathele

kangako ekudliweni kwemali kaNxumalo.

Umlingiswa ogcina ephenye ngempumelelo ukuthi imaJi kaNxumalo ibidliwa

kanjani, nanokuthi uMamba wabulawa kanjani nguPopi. imombi kaJ\1akhosonke.

Yen" wayesolile ukuthi kungase kubekhona ukuthinteka kukankosikazi kaMamba

ekubulaweni kwakhe. Wabe esegasela ernzini kaMamba wazenza isangoma.

143

nangempela unkosikazi kaMamba wazikhininda zonke izindaba Masondo (1994

B:/64):

Langa limbe nganikela edolobheni ekuseni ngafike ngathengaizingubo zesangoma maqede ngagase/a emzini kamufi. Lokho phelangakwenza ngoba ngisola ukuthi ngeke kuthi unkosikazi kamufielahlwe umyeni wakhe nosana, ajike asonge izandla angenzi luthololruziphindiselela Kulokho kuzenza kwami isangoma, ngabesengithola ukuthi ababulali kanye nabakhuthuzi boqobo bangoJonaongufakazi kuleli cala kanye noMakhosazana Nxumaloongunkosikazi kamufi.

Lusongeka kanjalo-ke uphenyo lukaMakhosonke, noma kwagcina sekunguPopi nje

owabamba iqhaza e1isemqoka ekuphumeleleni kwalo.

4.3 UKUPBINDWA KWAMAGAMA ABALINGISWA

Sithe uma sicwaninga abalingiswa bamanoveli kaMasondo, kwaphawuleka ukuthi

kukhona amagama aba!ingiswa alokhu evela emanovelini ehlukene. Ukuvela kwala

magama kubukeka kunenhloso ethile, rnhlawumbe inhloso yokuqhubeka namagama

asejwayelekile kubafundi asebeke bafunda ezinye zezincwadi zakhe.

Okuphawulekayo nokho ukuthi abalingiswa abethiwe la magama benza izinto

ezingafani kula manoveli ahlukene. Okugcina kwakhe ubudlelwane obungatheni

phakathi kwala manovefi.

Uma kunjalo, kungasho ukuthi uMasondo wayenawo umqondo wokuwaxhumanisa

la manoveli akhe. ngendlela yochungechunge (series). O\.amye okucabangisa

ukuthi uMasondo wayenomcabango wokuqamba amanoveli awuchungechunge,

yindlela awaphethe ngayo amanye ala rnanoveli akhe. Aphetha kube sengathi

indaba isazoqhubeka Amagama abalingiswa avela emanovefini ahlukene yilawa

a1andelayo:

4.3.1 UMAGWEGWE BUTHELEZI

Leli gama livela ezindabeni ezimbili; Iphisi Nezinyoka (1990) kanye nethi Isigcawu

Senkantolo (1990). Kuzona zombili lezi zindaba leli gama liveza umlingiswa

onobugebengu. Encwadini ethi Iphisi ;Vezinyoka (1990), uMagwegwe Buthelezi

144

uvezwa eyisethenjwa esingurnpbathi webhange iNation Bank.. Uma sekugqekezwa,

kwebiwa nemali lruleli bhange, usukumela phezulu aqashe umphenyi wamacala

ozimele uThemba Zondo ukuthi aphenye lolu daba. Elrugcineni lruhlaluka ukuthi

nguye kanye ongungqondongqondo wolrugqekezwa kwebhange.

Kanti endabeni ethi lsigcawu SenJrontolo (I990), uMagwegwe useyiso isigebengu

futhi. Umehluko ukuthi lapha uthi eqambe ethulwa, abe yisigelekeqe nje. Uyiqola

elifuna imali yemvaIamlomo emndenini wesicebi saseNyukhasela esinguKubheka.

KuJeso sidididi solrufuna leyo mali ubuJala uMblooo Mvubu oyiqola

ababesebenzisana naJo. Ugcina ebanjiwe ngenxa yobuhlakani bukaMmeli

uNgubane.

4.3.2 UTHEMBA

Nalo leli gama livele izikhathi eziningana. UThemba Zondo uvela encwadini ethi

lphisi Nezinyoka (1990), engumphenyi wamacala ozimele. Uphenya icala

lokugqekezwa nokwebiwa kwemali ebhange iNation Bank. Encwadini ethi

lsigcawu Senkantolo (1990) uThemba unguThemba nje onganikwe sibongo, kanti

ungumphenyi ozimele owelekelela ummeli uNgubane ekuphenyeni udaba

Iwemvalamlomo efunwa ngamaqola emndenini kaKubheka. Ubambe iqhaza

elisemqoka ngoba uyena owenza ukuthi uNgubane aphumefele. Uyena owelekelela

uNgubane ukuba aduse ithini lezimanga. Nguye futhi ocathamela amaphoyisa

ngenkathi eyocinga (amaphoyisa) ubufakazi edanyini, maqede atshele uNgubane

ngakho konke okwenzekayo.

fgama likaThemba Zondo fiphinde fivefe futhi encwadini ethi Ngaze Ngazenza

(1994). lapho unguye futhi umseshi ozimele. Lapha-ke welekelela uMmeli

uQo<jlwana Mthethwa ekuphenyeni udaba lolrubulawa IrukaBhekani (Potshana)

Ndlovu. Uyena uThemba owashesha wasola ukuthi kLlkhona ozama ukunameka

uThoko Ntsibande ngecala..

Lezi zinsolo zikaThemba ziqinisa obekuvele kusolwa uNgubane. Zinomthelela

wokuthi uNgubane afune ukuphenyisisa ukuthi ubani ngempela ongumbulali

kaBhekani, okugcina kuhlaJuke ukuthi akuyena uThoko.

145

4.3.3 UMAMBA

Igama likaMamba nalo livela iziqutshana eziningana lapha emanovelini

kaMasondo. Encwadini ethi Kanti Nawe (1994), ungowakwaLuthuli, utholakala

ewumngani wesigelekeqe esesatshwayo esinguMbamba Mlaba. Kwayena uMamba

wethulwa engumlingiswa ongaqede kulunga, ngokuvezwa eshova amaphepha,

futhi engamemukeli kahIe umphenyi wecala uZimisele. UMamba uyazisho nokuthi

uyilungu leqembu lemigulukudu. Masondo (1994 C:18):

"How many times kumele ngikhulume into eyodwa nawe? The wholesyndicate ayicavi niks ngale nto yakho! So phuma manje my bra.Angifuni ukuze ngixabane nawefor nothing! Get out! Vii man! "

Nokho-ke [0 Mamba kugcina kuvele ukuthi akathintani kangako nobugebengu

obabuphenywa uZimisele. Kanti uphinde avele futhi uMamba encwadini ethi

Ingalo Yomthetho (1994). Kule ncwadi-ke, uvela eyindodana yesikhumukane

esinguMvivi NxumaJo. Nakule ndaba ubekeke ngasekuqaleni kwayo

wanobugebengu. Uphenywa ngumphenyi ozimele uMakhosonke, ngokudliwa

kwemali yebhizinisi likayise (uMvivi). Naye 10 Mamba uvezwe esemshungwini

oshova amaphepha nozigxinxa ngophuzo oludakanayo ngokweqile. Futhi kwayena

uvezwe waVvumuntu obukeka enonya ongawukhathalele nakangako 10 msebenzi

awenzayo. Masondo (19948:24):

Wahwaqa kuhle kwezulu lizoduma lithathe umuntu uMamba waseethi, "Sewufuna ukuqala? Ungalisebenzisa ihhovisi lami ngobamina angizukuba khona namhlanje..."

Naye 10 Mamba, kugcina kuvele ukuthi akathinteki ekudliweni kwezimaJi

zebhizinisi likayise. Ngeshwa, lokhu kuvela sezimbulele izigelekeqe ezazisobozela

iinaJi kayise, okungunkosikazi wakhe kanye neshende lakhe (unkosikazi).

4.3.4 UMHLOBO

Lo mlingiswa uyatholakala enc...adini ethi Iphisi Nezinyoko (1990). Kule ncwadi

uMhlobo ungowakwaMvubu. Uvezwe engusayitsheni ophethe amaphoyisa ase

Orlando Police Station.. Lokho kwenza ukuthi asoleke ukuthi akaqede kuqonda

146

kulo msebenzi wakhe wobuphoyisa. Uze alimise ngesihloko ulmthi akamfuni

uThemba Zondo uIruthi azophenya leli cala. Uvezwe engalrunambithisisi

kwasampela ulmsebenzisana nomphenyi wecala ozimele, uThemba Zondo. Umoya

wezikhova obonakaIa kuMhlobo Mvubu umenza abonakaIe esasigelekeqe impela

I\ie. Kodwa liyagezeka igama lakhe ekugcineni, Imvele ukuthi ubebanjwe

ngobhongwane nguNsakansaka, okunguyena owayeyiphoyisa eliyisigebengu.

Encwadini ethi lsigcawu Senkantolo (1990), uMhlobo usenguye owakwaMvubu

futhi. Kule ncwadi-ke uyisigelekeqe esikhwahla umndeni wesicebi sakwaKubheka

imali yemvalamlomo, ehlangene noMagwegwe. Zibhajwa kweziwudlayo-ke. Nalo

MhIobo Mvubu ufela kuwo 10 msebenzi wakhe, ebulawa nguMagwegwe.

Kuyaphawuleka lapha ukuthi uMasondo usebenzise leli gama lomlingiswa

ekuqambeni abalingiswa ahangefani kahle. Omunye uyiphoyisa kanti omunye

uyisigelekeqe nje esisobala.

4.3.5 US'FlSO

Nalo mlingiswa uyavela ezincwadini ezahlukene zikaMasondo. Encwadini ethi

lsigcawu Senkantolo (1990), ungowakwaNgubane kanti uvela engummeli

kaKubheka nomndeni wakhe. Kanti encwadini ethi Iphisi Nezinyoka (/990),

uphinde abe owakwaNgubane, uyisikhulu esiphethe umphenyi wecala uThemba

Zondo.

4.3.6 UPOPI

Negama likaPopi livela kubalingiswa abehlukene. Encwadini ethi KIJnti Nawe

(\ 994), 10 Popi utholakala ehambisana nemigulukudu yezigebengu ezinukeka

emacaleni ehlukene okubulala, kuhlanganisa nelokubulawa kukaZodwa. 19ama

likaPopi liphinde livele encwadini ethi Ingalo Yomthetho (1994). Kule ncwadi

uPopi ungumfelokazi osethandana noMakhosonke ongumphenyi wecala lezimali

zikal"lxumalo kanve nokubulawa kwendodana vakhe uMamba. Kule ncwadi. .nguyena 10 Pop! ogcina ephenye ngempumelelo kala elaselithanda ukumehlula

uMakhosonke. Kuyaphawuleka nalapha ukuthi yize uMasondo esehenzise leli gama

147

likaPopi KUZO zombili lezi:zincwadi, kepba wetbllle abalingiswa abenza izinto

ezingefani nhlobo. Olmmye uPopi ungumguIukudu wesigebengu kanti Iona omunye

simthola ebambisene nokuphenywa kanye nokusonjululwa kwecala.

4.3.7 UZETHU

Liyavelavela futhi naIeIi gama emanoveIini ahIukene. EnoveIini ethi Isigcawu

Senkantolo (1990), sithola uZethu onguNkosikazi Kubheka. Nguyena phela 10

ogcina esezethwese icaIa IokubuIawa kwesigelekeqe esinguMhIobo. Kanti

enovelini ethi Ingalo Yomlhelho uZethu ungunobhala kaMamba Nxumalo,

ongumphathi wamahhizinisi kayise obisi. Uyilo Zethu owemukeIa uMakhosonke

ngezandla ezifudumele ngenkathi efika kwelaseLesotho futhi waphinde

wamelekelela ngolwazi olusemqoka ophenyweni Iwakhe.

4.3.8 UBUSISIWE

Liyavela naIeli gama futhi emanovelini ahlukene. Enovelini ethi lphisi Nezinyoka

(1990), uBusisiwe ungowakwaHlophe. Ungudadewabo wekhehla elitholwa

nguThemba Zondo Iibulewe. Kugcina kuvele ukuthi labulawa nguNsakansaka

ngoba ezama ukwedusa umkhondo wamacala akhe benoMagwegwe Buthelezi.

Uyena uBusisiwe ocobeIela uThemba Zondo ngolwazi olusemqoka ngoMhlobo

Mvubu umphathisiteshi wase- Orlando Police Station. Ornunye uBusisiwe

ungowakwaNdlovu. Yena-ke utholakala enovelini ethi [sigcawu Senkantolo (1990).

Vena nomyeni wakhe bangabatshuzi abaqashwa uNgubane ukuthi bacinge imali

kanye nesibhamu okwakuphonseke edanyini lesidumo sikaNkosikazi Kubheka.

iNcadu.

4.3.9 UBONGANI NOBONGANE

Kuvame ukuthi la magama athatheke njengegama elilodwa., kwehluke ukuphimisela

kuphela. Nakulo msebenzi athatheka njengea.,ama elilodwa. Siyamthola uBongani

ongowakw3.i\taphaha. indoda yaseRudi's Disco enovelini ethi [phisi Nezinyoka

(I 99'J). Lo Bongani uyena owatshela uThemba Zondo umphenyi wecala., ukuthi

wayengamukelekile neze laphaya eSoweto. Wayesoleka nasekudayiseni

148

izidakamizwa olrnngesinye sezi23lhu ezazenza ukuthi kumnenge ulrnftka

IrukaThemba ezophenya udaba lwasebhange olwaseluxhunyaniswa nezidakamizwa

Omunye uBongane, ngowakwaNdlovu lsigcawu Senkantolo (1990). Yena-ke

ungumyeni kaBusisiwe, emndenini wakwaNdlovu owawuqashwe uMmeli

uNguhane ukuthi utshuze umcingele imali kanye nesibhamu laphaya edanyini

iNcadu. Uphinde aqhamuke futhi omunye uBongani, yena-ke ongowakwaSimelane

enovelini ethi Ngaze Ngazenza (1994). Lo Bongani Simelane ungudokotela

okunguyena owahlola isidumbu sikaBhekani Ndlovu. Uphinde abe ufakazi

kahulumeni lapho sekuthethwa leli cala Iokubulawa kukaBhekani.

4.3.10 UTBOKO NOTBOKOZILE

Ngokwenjwayezi la magama ayigama eliIodwa UThoko usetshenziswa

ekufingqeni igama elithi Thokozile. Uyatholakala uThoko wakwaNtsibande

ongumsolwangqangi ecaleni lokubulawa kukaBhekani Ndlovu Ngaze Ngazenza

(1990). Lo Thoko wazithela esidunjini sikaBhekani sidindilize eqhugwaneni

lalapho ayedukele khona. Kuphinde kutholakale noThokozile Isigcawu Senkantolo

(1990). UThokozile-ke yena ungunobuhle osetshenziswa uNgubane ekuzameni

uku.xabanisa izigebengu ngokuguqula isamba semali eyayifunwe emndenini

kaKubheka

4.4 UKUPBETBWA KWAMANYE AMANOVELI KAMASONDO

Ukuphethwa kwamanye amanoveli kaMasondo nakho kunokwefana

okuphawulekayo. Kuvama ukuthi kuthi kusajatshulelwa ukubanjwa kwezigebengu

kanjalo nokusonjululwa kophenyo obeseludonse ibanga elide, kuvele kugulukudele

abantu abathile ababukeka bengasohlangothini Iwezigebengu, baqobe bavungule

ngenganono. Kuyavela lokhu kuphetha okubukeka kunqoba kukho ubugebengu

encwadini kat\4asondo (1990 A:129):

Kwathi kusekuhle kunjalo, kwacima lonke ihhotela. Amadoda athileangena egulukudela endlini okwakwenzelwe kuyo umhhlangano!Kwaqhuma inganono! Kwakhala ubumayemaye.

149

Kuphinde kutholakale futhi lokhu kuMasondo lapha; (1994 B:169):

Akabange esaIiphimisa abe efuna ukulisho uNxurnaIo. Kwangenaamadoda amane egulukudela! Afika maqedane adedela inhlamvukunoma ubani owabe elapho! Kwakhala ubumayemaye kwaba njeya!

Athi angaphuma endlini lapho amadoda lawo. Alahlelaokwakubonakala kuziqhurnane! Ngokuphazima kweso kwezwakalaukuqhuma sengathi kushaya umphezulu!

Kuphinde kutholakele futhi lokhu kuMasondo (1990 B:223), kanje:

Wathi nje eqeda ukukhuluma lawn mazwi uNgubane, kwangenaamadoda amane egulukudela evale ubuso futhi ephethe amavolovolo.

Eyndwa yawo yezwakala lapho ithi, "Wena Ngubane nalezizimbamgodi zakbo benibukisa ngobani? Sizobona ukuthi ubaniozornela wena ngoba wena uyakwazi ukumeIa abanye.

"Dubulani! Nimeleni! Nizobaqeda nini abathakathi!" kusho enye yalamadoda. Yakhala kanjalo inhlamvu seyikhala kunoma ngubani owabeesehhovisi likaNgubane.

Kule ndaba uMasondo ubuye wazama ukusiguqula lesi siphetho ngokufaka

ama"oama ezwakala efanele ukushiwo ngamaphoyisa, kuwo lowo mnyama

wokudutshulwa kwabantu. Masondo (1990 8:224):

"HOLD IT! HANDS UP! YOU ARE UNDER ARREST!"

Lokhu kuphetheka kwezindaba. kuze kucabangise ukuthi kunezizathu eziqinile

ezenza ukuthi umlobi akhethe ukuwaphetha kanje la manoveli akhe. Zimbili

izizathu okucabangeka ukuthi zazingaholela ekuthini uMasondo akhethe le ndlela

yokuphetha. Esokuqala kungaba ukuzama ukwehluka nje, ngokusebenzisa isu

elingejwayelekile ekuphethweni kwanoma yimaphi amanye amanoveli. Nokho !eli

su liyaphambana nomqondo wokuthi inoveli yophenyo iphela sebunqotshiwe

ubugebengu. Bekuphawulekile phambilini ekuchazweni kwenovefi yophenyo

ngokucaphuna uBeIl (1960:6), ethi:

150

Disorder being brought into order, order falling into disorder,irrationality upsetting rationality, rationality restored after irrationalupheavals: that is what the ideology ofthe crime novel is all about.

Inxushunxushu ibonakaIa iqoqeka., ithi isaqoqekile kuphindekuqubuke enye inxushunxushu, okunengqondo ephusile kubhidlizwengokungenangqondo, okwephusile kugcine kuvuselelwe emvayembedwnehIwana yokungenangqondo: unjalo-ke nje umqondowenoveli yobugebengu.

Ngokwala mazwi kaBell kusho ukuthi kuphaphalazeki/e kokaDingiswayo

ngokuphetha ngokuphindelela la manoveli akhe njengoba kukhonjisiwe ngenhla.

Lokhu kuphetha okunje kuveza ukunqoba kobugebengu. Ukunqoba

kokungenangqondo. Yisu elingancomeki-ke leli.

lsizathu sesibili okucabangeka ukuthi sasingenza ukuthi uMasondo aqoke

ukuphetha la manoveli akhe ngale ndlela, yiso esokungawaphethi. Ehlose

ukuwaqhuba ngandlela thile okungase kube eyokwakha uchungechunge. Nokho

akukho kuxhumana okuveza ubuchungechunge bendaba obulande/ekayo kuwo

wonke la manoveli. Akukho ukuxhumana okukhomba ukuthi kukhona indaba

eqhubeka isuselwa kwenye. Nokuphindwa kwabalingiswa osekuphaVtulekile

ngenhla abuzihlanganisi kahle lezi zindaba ngoba laba balingiswa batholakala

bengenzi khona abasuke kade bekwenza kwezinye izindaba LOkhu kuphetha-ke

kubukeka kuyisu elingenamphumela owephusile. Libukeka lida/a in.xushunxushu

edidayo kunokwephusisa lezi zindaba zikaMasondo

4.5 ISIPHETHO

UMasondo uzamile ukuwuphatha kahle umkhakha wabalingiswa emanovelini

acutshungu/we ngenh/a Wenze abalingiswa kwaba yibona abasingethe futhi

abakhulisa uphenyo. Abalingiswa abasemqoka yilabo abangabaphenyi, futhi

abangabaphenyi abazimele. Uzamile futhi nokubenza babukeke befana nabantu

phaqa ngokuthi kube khona lapho ababukeka behluleka khona ekuphenyeni kwabo,

baye ngokuya baze baphumelele. Nango nje uThemba Zondo (lphisi Nezinyoka)

evuka phansi emuva kokungqinyizwa ngabafana baseRudi's Disco, aphinde

alahlwe phansi umuntu othile ngensimbi egunjini lakhe. Ekugcineni uphenyo

151

Iwakhe tuvern okothi isigelekeqe esagqekeza ibhange nguye Ilqobo umphatbi walo

IeIi bhange uMagwegwe ButheIezi, ehIangene noNsakansaka. Zikhona-ke veIe

izigebengu ezisebenzisa kabi ukwethenjwa kwazo.

UMmeIi uNgubane (lsigcawu Senkantolo) ngibona sengathi akanasici

sokwehIuIeka Lokhu kwenza angafani nabantu phaqa. Uze abe namandla

okubona into engabonwa nawummangaIeIwa uqobo, ukuthi akuyena uNkosikazi

Kubheka owabulala uMhlobo Mvubu. Ekubeni uNkosikazi Kubheka wayekholwa

ngokupheIele ukuthi uyena owadubula wabuIaIa Iesi sigelekeqe esasimfuna imaIi

yemvalamlomo.

NoMmeIi uMthethwa (Ngaze Ngazenza) unesici sokungehIulwa lutho. Enjalo nje

uphenyo lonke lusuke lwabekeka kuyena ngokweqile. Kuvelile emakhasini

angenhIa ukuthi ucwaningo esiIwenziIe luveze ukuthi kuyemukeIeka ukuthi ummeli

azipbenyele yena ubufakazi abudingayo. Kodwa kubukeka ukuthi kulolo phenyo

kufanele kuqapheleke ukuthi kufanele nezinye izinhlaka zokugcinwa komthetho

njengamaphoyisa zinikwe ithuba lazo, ukuze indaba ikholeke. Akwenzekanga-ke

lokhu kuIe ndaba. KubonakaIa sengathi ummeli uMthethwa ubekeke waba

namandla ngokweqile, okwenze ukuthi agcine engasakholeki kahle.

UZimisele (Kanti Nawe), yena unakho ukuba neziwombe ezimbi njengaye wonke

umuntu. Yikho kanye lokho okumenza akholeke futhi amukeleke. Nango nje

egxavulwa yisikhondlakhondIa esinguSgemfunga simkhiphela ngaphandle

kwehhovisi likaMamba. Kodwa naye unakho ukwenza ezinye izinto kube sengathi

uyabhula NjengaJapho esuka eqonda-ngqo lapho okwakulele khona uJabulani

ngaphandle kokuyalelwa ngumuntu. Nokho-ke uZimisele ugcina ekwazile

ukuphenya udaba lokubuIawa kukaJabulani.

UMakhosonke-ke (lngalo Yomthe/ho) yena singambiza ngokuthi ungumvusi

wenyamazane. Ayibanjwa mvusi-ke. UMakhosonke uyehluleka ukubamba

izigebengu ezidla imaIi kaMvivi NxumaIo zigcine sezibulale nendodana yakhe

uMamba UbonakaIa ehluleke sampela ukuphenya udaba ayeqashelwe Iona.

Impumelelo kugcina sekungekaPopi. Ngokwethu, uMakhosonke akabekekanga

kahle.

152

Kuphawuleke nangokuphindaphindwa kwamagama athile abaIingiswa, okubaIeka

kuwo elikaMagwegwe Buthelezi, uMhlobo Mvubu, uThemba, uSfiso, uMamba,

uBusisiwe, uThokozl1e kanye nabanye. Akucaci kahle ukuthi kungani uMasondo

akhetha isu lokusebenzisa la magama ngale ndlela. La magama aqanjwe

abaIingiswa abenza izinto ezingafani emanovelini ehlukene. NjengoMagwegwe

Buthelezi otholakala eyisethenjwa esingumphathi webhange enovelini ethi lphisi

Nezinyoka (1990). Kanti zithi zibekwa nje avezwe esewumgulukudu wesigelekeqe

esikhwahla uKubheka imaIi yemvalamlomo enovelini ethi lsigcawu Senkantolo

(1990). NoMhlobo, enovelini ethi !phisi Nezinyoka (l99O)ungumphathisiteshi

samaphoyisa osolwa ngokuthinteka ebugebengwini. Indaba iphela igama lakhe

seligezekile sekucaca ukuthi ubebhecwa ngobubende inyama engayidlanga Kanti

enovelini ethi lsigcawu Senkantolo (1990), umlingiswa onguMhlobo uyisigebengu

esibambisene noMagwegwe ekukhwahleni umndeni kaKubheka imali

yemvalamlomo. Ugcina efele kubona lobo bugebengu ebulawa nguMagwegwe.

Kuphawuleke nangesu elisetshenziswe uMasondo ekuphetheni amanye amanoveli

akhe: lphisi Nezinyoka (1990), lsigcawu Senkantolo (1990) kanye nethi lngalo

Yomthetha (1994). Liyakhonondisa leli su lokuthi sezibanjiwe izigelekeqe zaze

zagwetshwa, kusajatshulelwa ukunqoba komthetho phezu kobugebengu, bese

kuthushuka amadoda athile aqhulule kwasani ngenhlam~u. Leli su beliyobukeka

kangcono ukuba kukhona ukuqhutshwa ngandlela thile kwalezi zindaba ezinalesi

siphetho kwenzele ukuthi zigcine zibanjiwe izigilamkhuba Kunqobe okuhle phezu

kokubi. Kuphawuleke ukuthi kulena ethi lsigcawu Senkantolo (1990:224),

uMasondo uzamile ukukuchibiyela lokhu kuphetha okukhalisayo ngokufaka la

mazwi alandelayo ngasekugcineni kwendaba: Masondo (1990 B: 224)

"HOLD IT! HANDS UP! YOU ARE UNDER ARREST!"

153

ISAHLUKO SESIHLANU

5.0 ISIPBEmO KANYE NEZlPHAKAMlSO ZOCWANINGO

5.1 ISINGENlSO

Bekupbawulekile esahlukweni sokuqala salolu cwaningo ukuthi inhiosongqangi

yalo msebenzi, iwukucubungula iqhaza elibanjwe u-M.M. Masondo ekubhalweni

kwenoveli yophenyo yesiZulu. Kuvelile nokuthi kunethemba lokuthi lolu

cwaningo luyophonsa itshe esivivaneni sokufundiswa kanye nokufundwa

kwenoveli yophenyo ezikoleni zamazinga ahlukene lapho olrufundwa khona lolu

hlobo lwenoveli. lkakhulu ngoba iseyiconsi lomkholongo imibhalo yolimi

IWeSiZulu egxile ekuhlaziyweni kwenoveli yophenyo. Kuvele nolruthi kwakhona

ukubhalwa kwenoveli yophenyo yesiZulu akukasimami ngokutheni, ngakho-ke 10

msebenzi ungaba nawo umnikelo wokukhuthaza ababhali kulo mkhakha.

UMasondo osegiye waphindelela kule nkundla.

5.2 ISIPBEmO SOCWANINGO

Esahlukweni sesithathu kuvelile ukuthi bakhona abanye ababhali asebeke

bawaphonsa amangwevu kulolu hlobo Iwenoveli. Kuvele ukuthi incwadi kaD.BL

Ntuli ethi Ngiyoze Ngimthole (1969), inazo izimpawu zophenyo. Yize kungathi

inhlosongqangi yomlingiswa omkhulu uBhakubha kuyimpindiseJo, kodwa wenza

uphenyo olunzulu ezama ukuthola uGwaqaza owayebulaJe uyise. UBhakubha

akawuye umphenyi oqeqeshiwe. Empeleni nokuphenya kwakhe kuthi akube

sezingeni lokucinga Akuhambisani nokuphenya kwesimanje, okuhambisana

nokuba nomphenyi oqeqeshiwe. Yingakho le noveli kaNtuli siyethe igama elithi

iyinoveli yophenyo yakudala. Yize injaJo ibukeka yamukeleka njengencwadi

eyandulele la manoveli ophenyo esimanje okugxile kuwo lolu cwaningo. Kuvele

nokuthi kukhona namanoveli esimanje analo uphenyo, kodwa anezimpawu

zophenyo ezingaphelele. Lapha singabala amanoveli afana nethi Sekusele

Imizuzu ... (I999) ka-L.F. Mathenjwa kanye nethi ltshe Eliyigugu (1991) ka-D.B.K.

Mhlongo. U-C.T. Msimang uqhamuke nenoveli engena khaxa kulo munxa

154

wenoveli yophenyo yesimanje, ngenoveli yakhe etbi Walivuma leala (1996).

SibhaIe lolu cwaningo kuseyiyo kuphela le noveli enezimpawu eziphelele zenoveIi

yophenyo yesimanje engabhaliwe uMasondo.

Khona esahlukweni sesithathu, besibhekene nokucubungula kanye nokubeka obala

imigomo yenoveli yopbenyo ukuze kukhanye ukuthi uMasondo wenze ngakho yini.

Sethemba ukuthi lokhu kwenekeka kwale migomo kungasiza labo abangase bafise

ukubamba iqhaza lokubhala lolu hlobo lwenoveli, kanye nalabo abafisa

ukuzifundela la manoveli bawezwe kangcono. Imigomo yenoveli yophenyo yile

elandelayo:

• Icala lobugebengu elibukeka lisobala.

• Umsolwa onukeka ebe engenacala.

• Ukunhlanhlatha kwamaphoyisa.

• Ukukhalipha okuthe xaxa komqondo womphenyi.

• lbohlololo elethusayo.

Ekucubunguleni le migomo, kuvele ukuthi eningini lamaflQveli akhe ahlaziyiwe,

uMasondo uphumelele ekufezeni imigomo yenoveli yophenyo. Ukusika e/ijikayo

ngomgomo wecala elibukeka lisobala, encwadini ethi lphisi Nezinyoka (l99(}).

Kuvele ukuthi icala lokugqekezwa kwebhange ebelibukeka lilu/a, kusengathi

kugqekeze izigebengu ezibhema insangu kanti indaba ikuye umphathi webhange

uMagwegwe Buthelezi. Isigcawu Senkanlolo (1990) sona sehlukile ngoba

ubugebengu bemali yemvalamlomo efunwa emndenini kaKubheka bugcina

bubheke kuyena vele umuntu obesolisa, uMagwegwe.lngalo Yomlhelha (1994),

yona bekubukeka kuykala elisobala ukuthi uMamba Nxumalo oqhumuza imali

kayise. Kugcina kuvele ukuthi kanti imali ibidliwa unkosikazi wakhe

l1l\1akhosazana ehlangene neshende lakhe uJona. Bemsayinisa arnasheke uma

sebemdlise arnaphilisi ayizidakamizwa.

Uma sisika elijikayo ngomgomo womsolwa onukeka ebe engenacala, kuphawuleka

inoveli ethi Ngaze Ngazenza (1994). Kule noveli umsolwa onukeka ebe engenacala

uMginsa. Wethweswe kala lokubulala uBhekani Ndlovu. Kusoleka ukuthi

umbulale ngoba eziphindisela ngoba uBhekani ebhuntshise idili lomculo lakhe

/55

uMginsa 10. Nangempela uMasondo umveze uMginsa enza izinto eziningi eziqinisa

lezi zinsolo zokuthi uyena onecala. Kuthi ekugcineni kuvele ukuthi kanti

uMpondlela ongumbulali, ethengwe unkosikazi kaNdlovu. Kanti encwadini ethi

lj:Jhisi Nezinyoka (1990), urnsolwa onukeka ebe engenacala uMhlobo Mvubu

urnpbathisiteshi samaphoyisa sase-Orlando. UMhlobo uzifaka yena enkingeni

ngoJrusuke aIimise ngesihloko ukuthi akakuthokozeIi ukuf"Ika komphenyi wamacala

ozimele uZondo, ukuzophenya icala lokugqezwa kwebhange. Kuqhubekela

phambili ukunukeka kwakhe ngenkathi uZondo eyophenya ngaye eKatlehong.

UNsakansaka umnemba ngabo bonke ububi abaziyo. Kuze kuvele ekugcineni

kwendaba ukuthi umpheki webhodwe uye kanye 10 Nsakansaka. Ingalo Yomthetho

(1994), yona isivezela uMamba Nxumalo engumlingiswa onukeka ebe engenacala.

Ekuhlanganeni kwakhe noMakhosonke ongumphenyi wecala ozibiza

ngomcwanmgI mabhuku, uMamba ubukeka engakwenameIi ukufika kwakhe.

Lokhu kukodwa kwenza kubukeke sengathi kukhona lukhulu alwaziyo nalufihlayo

10 Mamba ngokudliwa kwezimali zikayise. Kanti kuzohamba kuhambe kuvele

ukuthi umiswe kahi nguJona ongomunye babangani bakhe ashova nabo amaphepha,

ehlangene noMakhosazana unkosikazi wakhe uMamba 10.

Kuvelile futhi nokunhlanhlatha kwamaphoyisa. Incwadi ethi Ngaze Ngazenza

(1990), ikuveze kwasobala lokhu. USayitsheni Shongwe utholakala engangabazi

ukuthi uThoko Ntsibande obulale uBhekani ngoba ethunywe uMginsa. Uhlala nalo

mqondo unomphelo ngisho uMmeli uMthethwa eseveza izimpawu zokuthi uThoko

akathinteki kulolu daba. Kanti encwadini ethi Iphisi Nezinyoka (1990), kubukeka

kuwuSayitsheni uMhlobo Mvubu oveza ukuphaphalaza kwamaphoyisa. Akafuni

nakuyizwa indaba yokuqashwa kukaZondo, ongurnphenyi ozimele ukuthi

azophenya lolu daba. Kuvela karnuva ukuthi uMhlobo uvalwe umlomo waboshwa

nezandla nguNsakansaka owamakhela irulo, wamenza isela besasebenza ndawonye

eKatlehong.

Mayelana norngorno wokukhalipha kanye nokuqaphela okuthe xa.xa kornphenyi,

kuphawulekile encwadini ethi Iphisi Nezinyoka (1990). Kule noveli uZondo

ongumphenyi wecala usola zibekwa nje ukuthi urnunru noma abanru abagqekeze

ibhange kuyoba abanru abanolwazi oluphelele ngaleli bhange. Nangernpela kugcina

156

Iruvele uIrothi onesandla IroIo mkhuba uye ongumpbathi waIo uqobo, uMagwegwe

Buthelezi. Kanti endabeni ethi Isigcawu Senkantolo (1990) sithola urnphenyi

onguMmeli uNgubane eqaphela ukuthi uKubheka ubhekene nezigebengu ezifuna

imvalamlomo futhi ezizogadla ziphindeleIa urna zike zakhokhelwa. Kugqama

kakhulu ulrukhalipha kanye nokuqaphela kwakhe ngenkathi eshesha ukusola ulruthi

kungenzeka ukuthi akuyena uNkosikazi Kubheka odubule wabulala isigebengu.

Yize kwayena 10 nkosikazi wayekholwa ngokuphelele ulruthi uyena ongumbulali.

Nangempela ekugcineni kuvela ukuthi lezi zigebengu zibulalane zodwa.

UMagwegwe obulale uMhlobo. Nasendabeni ethi Ngaze Ngazenza (1994), uMmeli

uMthethwa ukukhalipha nokuqapheIa kwakhe kurnenze washesha ukubona ukuthi

akuyena uThoko owabulala uBhekani. Yilo leli so lakhe elibukhali elimenze

wakwazi ukuthi a1ulandele kable lolu daba aze agcine eboniIe ukuthi kanti urnbulali

wangempela uMpondlela owayethengwe unkosikazi kaBhekani.

IbohIololo elethusayo, siyaIithola enovelini ethi lphisi Nezinyoka (1990), lapho

sekuvela ukuthi kanti isigehengu esihIela ukugqekezwa kwebhange uye kanye

umphathi walo uMagwegwe Buthelezi. Kuyethusa futhi nalokhu esikuthola

enovelini ethi Ngaze Ngazenza (1994), ukuthi kanti ungqondongqondo

wokubulawa kukaBhekani uye kanye unkosikazi wakhe. Nasenovelini ethi lngalo

Yomthetho (1994), kuvela ukuthi kanti ongungqondongqondo wokubulawa

kukaMamba uyena kanye unkosikazi wakhe futhi, uMakhosazana. Nasenovelini

ethi Konti Nawe (1994), kuvela ukuthi kanti ongujikelele ebugebengwini

bokubulawa kwabanru eHillbrow, kuhlanganisa nokuhlaselwa kwentatheli

yephephandaba uJabulani, kwakunguKhende Sibisi umphathisiteshi samaphoyisa

saseThokoza.

Esablukweni sesine sicubungule iqhaza labaIingiswa ekwakhekeni kophenyo

emanovelini kaMasondo. Abalingiswa sibacubungule sibuka ikakhulu ukukholeka

nokugqama kwabo. Bathintekile nalabo abangagqamiIe kangako kodwa

abatholakala belekelela labo abagqamile. Siveze ukuthi abalingiswa abagqame

kakhulu emanovelini kaMasondo yilaba abangabaphenyi bamacala. Lokhu

kuhambisana nokuthi umlingiswa osemqoka wenoveli yophenyo kuye kube uyena

vele LLmphenyi wecala. Sethule UZondo enovelini ethi [phisi Nezinyoka (1990).

157

UZondo uvezwe ehlangabezana nezigemegeme eziningi elwphenyeni kwakhe

udaba lokugqekezwa kwebhange. Uhlaselwe iziqubu eziningana, kodwa waqinisela

ekugcineni waze waphwneIeIa ekubamOOni izigelekeqe. Kanti encwadini ethi

Isigcawu Senlamtolo (1990), uMrneIi uSfiso Ngubane uyena ongumIingiswa

ogqamile, futhi oogumphenyi wecala. Okuphawulekile lapha ukuthi uNgubane

akawuye wnphenyi ngokomseOOnzi. Lokhu kumenza ahluke ohlotsheni

lwabaphenyi abajwayelekile. Encwadini ethi Ngaze Ngazenza (1994), sithole

nakhona umIingiswa ogqamile futhi ongumphenyi wecaIa kunguMmeIi uMthethwa.

Encwadini ngencwadi baningi abalingiswa abangabalekeleli abangagqamile

kangako. Encwadini ethi Konti Nawe? (I 994) uZimiseJe umphenyi wecala

lobugebengu baseHillbrow welekelelwa uLungile kanye noShemba abasesebenza

epbephandabeni JNkanyezi. Kule ndaba uZimisele ubuye athole usizo ngendlela

engajwayelekile. Lolo siro phela uluthola kuKhende Sibisi, okugcina kutholakale

ukuthi uyena ongungqondongqondo wobugeOOngu baseHillbrow. Inhloso enkulu

kaSibisi kwakuwukuzama ukwedusa umkhondo, kodwa ubuye ampotshoze[e

amaphuzu amsizayo uZimisele ophenyweni Iwakhe. Encwadini ethi Ingalo

Yomthetho (1994), kuthoJakala umphenyi wecaJa uMakhosonke elekelelwa uPopi

ekuphenyeni icala ngempumeJelo. Empeleni uPopi owalixazulula leli cala

sekubukeka sengathi usehlulekile uMakhosonke. Kanti encwadini ethi Ngaze

Ngazenza (1994) uMthethwa welekelelwa uThemba ongumphenyi wamacala

ozimele kanye noNana unobhala wakhe (uMthethwa).

Okufike kudonse amehlo kakhuJu mayelana nabalingiswa emanovelini kaMasondo

yilokhu kuphindwa kwamagama abalingiswa afanayo emanovelini ahlukene.

Kusengathi uMasondo lokhu wakwenza ngezinhloso ezithile. Eyokuqala

okwakungaba ukwakha nokuseOOnzisa amagama abalingiswa azoshesha ajwayeleke

kubafundi. Njengokuthi uma kuphathwa igama likaMagwegwe kucace ukuthi

kukhulunywa ngomlingiswa oyisigelekeqe. Kuthi uma kukhulunywa ngoMhlobo,

kuOO umlingiswa oyiphoyisa. Inhloso yesibili ehlobene nayo le engehla sibona

ukuthi kwakungaba ukuthi uMasondo wayenomcabango wokusungula uhlobo

Iw.:noveli ewuchungechunge. Lapho okutholakafa khona ukuxhumana ezindabeni

ezahlukene. Lokho okwenza ukuthi kutholakale kuqhutshekwa namagama athile

158

ahalingiswa abebevele belchona enavelini eyandulele enye. Mhlawumbe enye

inhloso kaMasondo kwakuyikho ukuqhamuka nesu elehlukJ1e, abe nahalingiswa

bakhe nje. Njengamanje uma kuphathwa igama likaMagwegwe Buthelezi,

uMhlobo Mvubu, uMamba kanye noThemba Zondo akungabazeki ukuthi Iowo

msebenzi uyobe ungokaMasondo.

Yize leli su likaMasondo limehlusa kwahanye ababhali kodwa linakho ukuthanda

ukudida. Lenza ukuthi umuntu osefunde amanoveli amaningi kaMasondo abe

nomuzwa wokuthi uphinda indaba aseke wayifunda Lokho okwenza ukuthi

imisebenzi ebingaba mihle impela nje, izwakale sengathi iyefana Ithi inalokho

kufana, ibe ingaxhumene futhi. Amagama afanayo abalingiswa abasetshenzisiwe

emlinovelini ehlukene kaMasondo adida kakhulu ngoba babuye batholakale benza

izinto ezingafani. Ngalokho siqonde ukuthi bekungalindeleka ukuthi uMhlobo

Mvubu owethulwe okokuqala enovelini ethi Iphisi Nezinyoka (1990) engusayitsheni

wamaphoyisa ogcina esizane noZOndo (umphenyi wecala ozimele) ekubambeni

izigelekeqe, atholakale enovelini eyelama lena, ethi Isigcawu Senkantolo (1990)

esaphethe isikhundla esifuze Iesi ngokwethembeka OkutholakaIayo nokho ukuthi

kule ooveli ethi Isigcawu Senkantolo (1990) uMhlobo Mvubu Iona useyiqola nje

elibambisene noMagwegwe Buthelezi ekukhwahleni umndeni wakwaKubheka

imali yemvaIamlomo. Sithi-ke lokhu kuqanjwa kwabalingiswa ngale ndlela

kubukeka kuyijivaza kunokuyihlabahlosisa le misebenzi kaMasondo.

Nesu elisetshenziswe uMasondo ekuphetheni amanye amanoveli akhe

esiwacubungulile, sibone sengathi linakho ukungawamisi kahle la manoveli.

Kuphawuleke ukuthi emanovelini ophenyo kusuke kulindeleke ukuthi kugcine

kunqobe okuhle phezu kokubi. Kunqobe ubulungiswa phezu kobugebengu.

KungenjaIo amanoveli ophenyo angabukeka egqugquzela ubugebengu. Siphawule

ngamanoveli amathathu kaMasondo aphela ngesidididi esithi asiveze ukunqoba

kobugebengu phezu komthetho nobulungiswa Lapho okuthi kusajatshulelwe

ukubanjwa nokugwetshwa kwezigebengu. kuvele kumemfuke amadoda athile

aqhulule kwasani ngenhlamvu. Sithj·ke akwemuke!eki kahle lokhu.

159

Bekuphawulekile ngasekuqaleni kwalo msebenzi ukuthi asiqonde khona ukugeqa

amagula ngegalelo likaMasondo ekubhalweni kwenoveli yophenyo. Yingakho

kukhona okuningi esingaphawulanga lutho ngakho. Njengokuthi kwesinye isikhathi

amanoveli kaMasondo atholakala esethinta izinto ezingavamile ukwenzeka

empilweni eyejwayelekJle yohlobo Iwabantu asuke egxile kulo. Lokhu kutholakala

kukuthunaza ukukholeka kwalawo manoveli. Lapha sibhekise ezigamekweni

zokuntweza ngezikebhe nangokundiza ngamabhanoyi kwabalingiswa abathile

(Iphisi Nezinyoka), ukugxila ebhizisini lobisi emazweni angaphandle (/ngaJo

Yomthetho). Lokbu kungezwakala kuyinto ewubala. Kuwutho kodwa uma

sikubuka ngokuthi kunamanembe empilo ephilwa abezizwe zaseNtshonalanga,

okungandile kubantu bomdabu bezizwe zaseNingizimu Afrika Lokhu kwenza

ukuthi eminye yemisebenzi kaMasondo izwakale isekeleke phezu kwenhlalo

engavamile ngakho-ke nengakholeki kahle hie. Lokhu kungase kwenze le

misebenzi izwakale ingaseyiyo eyomdabu kahle hie.

5.3 IZIPHAKAMISO ZOCWANINGO.

Lolu cwaningo seluvezile ukuthi uMasondo uyibekile induku ebandla ekubhalweni

kwenoveli yophenyo esiZulwini. Asekubhalile kuningi kangangoba akuluJa

ukukugoqa ocwaningweni olulodwa. Yingakho kule ngxenye sesithi asibeke

iziphakamiso zokudinga ukuqashelwa emizamweni yokubhalwa kwamanoveli

ophenyo uqobo Iwawo kanye nokunye okungacwaningwa emisebenzini yakhe.

Mayelana nokubhalwa kwawo uqobo amanoveli ka\.fasondo. Sibona sengathi

ayozwakala emasha ceke futhi ehlabahlosile uma engase agwemeke la magama

abaIingiswa asejwayelekile. Kuyowafaka umoya wobusha futhi nokugwema

amagama ezindawo asezisebenzise kakhulu. Lapha siqondise emagameni ezindawo

ezinjengoNyukbasela. Nquthu, Katlhehong kanye nezinye. Lokhu sikusho siqonda

kahle ukuthi akukbo mthetho othi amagama abalingiswa nawezindawo

a\\asetshenziswe kangaki. Kodwa sikholwa ukuthi kungaba nesasasa elithe xaxa,

uma kusetshenziswa amagama abalingiswa kanye nawezinye izindawo ezintsha.

160

Mayelana nocwaningo oIungenziwa ngemisebenzi kaMasondo, sibona ukuthi

ukhona wnsebenzi ongumnikelo obanzi ongavela uma kucutshungulwa isizinda

emanovelini kaMasondo. Okuphawulekayo emanoveIini akhe njengoba sesike

saphawula ngenhla, ukuthi uvame ukusebenzisa uhlobo oluthile lwezindawo kanye

nohloOO oluthiIe IwenhIaIo. Simthola ekhuluma ngokuphindaphinda ngezindawo

zakoNquthu, Newcastle, koHiIlbrow, koKatlehong, koSoweto, koGoli kanye

nezinye. Simthola ebhaIa ngohloOO IwenhlaIo oluphakeme nolungajwayelekile.

Lapho oNkosazana Kubheka, noMagwegwe kanye nabanye bentweza ngezikebhe.

Sithola oThoko noDuduzile Kubheka begadwa ngonogada. Sithola uNgubane

ummeli eqasha kaIula ibhanoyi lokuyocinga isikebhe edanyini iNcadu. Sithola

uBhekani ongumgqugquzeli wamadili omculo kaMginsa Nokunye okuningi

okungajwayelekile enhlalweni yesintu. Lokhu kungacwaningwa ngomthelela

okunawo mayelana nokukholeka noma ukungakholeki kwamanoveli kaMasondo.

Kungacwaningwa futhi ngeqhaza elibanjwe ngabantu besifazane ebugebengwini

kanye nasekunqandweni kobugebengu emanovelini kaMasondo. Kukhona uPopi

oyisigebengu enovelini ethi Kanti Nawe (1994). Kukhona nomunye uPopi enovelini

ethi Ingala Yam/helha (1994). yena owelekelela ingalo yomthetho ekubanjweni

kwezigebengu. Enovelini ethi Ngaze Ngazenza ([994), kukhona uNkosikazi

Ndlovu othengela umyeni wakhe uBhekani izigebengu. Kukhona uNkosikazi

Makhosazana NxumaIo owakhela umyeni wakhe uMamba uzungu lokumbulaIa,

Ingala Yamlhelha (1994). Kukbona noThoko Ntsibande osolwa ngokubulala

uBhekani Ndlovu; Ngaze Ngazenza (1994). Sikholwa ukuthi le minxa yamanoveli

kaMasondo ingakhipha ucwaningo olwephusile.

Elokugcina lithi phezu kwakho konke okungabukeka kuyizici ezidinga ukulungiswa

ekubhaIweni kwamanoveli ka.'1asondo. siOOna ukuthi uyibekile induku ebandla.

lkakhulu ngoba ucabe indlela yomunxa obungakaze uthintwe phambilini.

Kubukeka kunguye oyingqalabut!1O kulo mkhakha wenoveli vophenvo vesimanje

esiZulwini. Imisebenzi yakhe isiyohlala njalo iyisilinganiso sokuphumelela kanye

nokungaphumeleli kwemibhalo yalolu hlobo. esethemba ukuthi isazoqhamuka

161

IMITHOMBO YOLWAZI

Allot, M.

Bell, I.

Bragg, M.

Burgess, A.

1962.

1990.

[984.

[971.

Novelists on the Novel.

London: Routledge and Kegan Paul.

Watcbing tbe Detectives.

London: MacMilIan Press.

How to Enjoy Novels.

London: Vemon Scannell Judy Piatkus

Ltd.

Tbe Novel Now.

London: Faber & Faber.

Buthelezi, J.c. 2002. Impi YabomDabu Isetbunjini.

Cape Town: Maskew Miller Longman.

Dhloroo, R.R.R. 1934. UNomalanga KaNdengezi.

Pieterrnaritzburg : Shuter & Shooter

Dixon, J. 1991. A Schooling in Englisb.

Brixtol : Open University Press.

Dube', A. ; Nabanye. 1983. Structure and Meaning:

An Introduction to Literature.

Boston : Houghton Miffin.

Dube. J.L. 1931. Insila KaSbaka.

Marianhill : Marianhil! Mission Press

Forster, E.M. 1928. Aspects ofthe Novel

London: Edward Amold & Co.

162

Forster, E.M. 1980. Aspects of the Novel

Middlesex: Penguin Books Ltd,

Green, M.C. 1992. Fiction as a Historical Form: Uses

Of History in Modern South Mrica

Fiction.

University of York : Department of

English and Related Literature.

Gwin, R 1991. The New Encyclopedia Britannica.

London: World Book Inc.

Hough, G. 1969. Style and Stylistics.

London: Rout/edge & Kegan.

Lodge, D. 1984. Language of Fiction.

Great Britain: Cox and Wyman Ltd.

Madondo, L.M.M.S. 2005. Amasu Okufundisa Imibbalo.

Umsebenzi Ongashicilelwe.

Maphumulo, A.M. 1995. Masikhe Ngenkezo.

Pietermaritzburg : Reach Out

Publishers.

Masondo, M.M. 1990. Isigcawu SenkantoJo.

Pretoria: Educum Publishers.

Masondo, M.M.

Masondo, M.M.

Masondo, M.M.

Masondo, M.M.

Masondo, M.M.

Mathenjwa, L.F.

Miller, A.

Muir. E.

1990.

1994.

1994.

1994.

2001.

1997.

1957.

1979.

163

Ipltisi NeziDyoka.

Johannesburg: Educum Publishers.

IDgaJo Yomthetho.

Pietermaritzburg : Shuter & Shooter.

Kanti Nawe?

Pietermaritzburg : Reach Out

Publishers.

Ngaze Ngazenza.

Cape Town: De Jager-Haum

Publishers.

The Detective Novel in Zulu: Form

and Tbeme iD C.T. Msimang's

Walivuma Icala.

Ucwaningo Lweziqu ZeMasters

olungashicilelwe : University of

Pretoria.

Sekusele Imizuzu.

Pretoria: Palm Publishers.

UMamisa Iqhawe LeSwazi.


The Structure of the Novel.

London: Chatto & Windus.

Msimang, C.T.

Msimang, C.T.

Ngcobo, M.

Ntuli, D.BZ. no

Makhambeni, M.N.

Ntuli, D.B.Z.

Ntuli, J.H.

NxumaIo, J.H.

Nyembezi, S.

Nyembezi. C.LS.

1986.

1996.

1957.

1998.

1969.

/998.

1950.

/977.

1957.

/64

FoIktale 1DfhteDt:e OIl TIle Zulu

Novel

Pretoria : Acacia Books.

Walivuma lcala.

Pietermaritzburg : Shuter & Sbooter.

lnkungu MaZulu.

Johannesburg: The Bantu Publishing

House.

Izimpande.

Pretoria: University ofSouth Africa.

Ngiyoze Ngimthole.

Johannesburg: Educum Publishers.

The Conception and Evaluation of

Cbaracterisation in tbe Zulu Novel

Unpublished D. Phi/. Thesis:

KwaDlangezwa: University of

Zululand.

UZwelonke.


Mntanami Mntanami.

King Williams Town: Thandpers.

Lafa Elihle Kakhulu.


Prietsman, M

Radice,1.

1990.

1989.

165

Detective FietioB aDd Literature.

London: MacMillan Press.

The Way to Write Crime FICtion.

London: Elm Tree Books.

Sartse, J. 1967. What is Literature?

Northampton: Menthen.

Ship/ey, J.T. 1979. Dictionary of World Literary

Terms.

London: Alien & Unwin.

Sibiya, N.G. 2002. Kuxolelwa Abanjani?


Smith, A.H.; 1956. Odbam's Dictionary of tbe Englisb

O'Louglin Language.

London : Odhams Press Ltd.

Stevick, P. 1967. The Theory oftbe Novel.

London: The Free Press.

Stuart. J. 1927. UHlangakula.

London: Longmans.

Stuart. P.A. 1938. UNkosibomvu


TaIlis, R. 1988. In Defence of Realism.

London: Edward Arnold.

Tichy, HJ.

Vilakazi, B.W.

Zulu, E.S.Q., Nabanye.

1988.

1972.

1991.

Effective WritiDg.

London: WHey & Sons.

NomaN'mi.

MarianhiII : Emshinini

WaseMhlathuzane.

IsiZulu Soqobo 10.

Pietennaritzburg : Reach Out

Publishers

166

ucwaningo lwamagalelo ka-mm masondo ekubhalweni

Documents

Transcript of ucwaningo lwamagalelo ka-mm masondo ekubhalweni