Isibusiso Sikamhawu
By MK Kunene
5/5
()
About this ebook
Lezi nkondlo zami, noma wena usathi zisho okulula, qaphela. iziwula eziyezithi zidla amakhasi, kanti izazi zempela zihluba zizezifike kwanobunofonofo kwanobunoshonosho, kwanokudla - kwanoluju. Ke mhlobo wami, zenzele umphako wakho; uthi udla ube uthi: “Umkhusu uphakathi, ngiyowufumana sengihluzile.” Siyabezwela labo abathi izinkondlo zama-Afrika sezifike ekugcineni abathi ngabe zikhonza kwezasesilungwini. Thina sithi: hamba juba! Eyethu inkondlo awukakayiboni, usazobona inkelenkele! Nansi-ke ekaBuyeduze yena ubuya nje uzungeza ngoba enezinyawo ezimakhulukhulu ngoba azi ubuhlakani bama-Afrika bunjengezimpande zemithombe ezinkalankala. Bona bungamili ndawonye budla ngapha budle nalaphaya ngoba i-Afrika ingeyethu, ingeyakithi. I-Afrika yinda...la i-Afrika ibenjalo izala. Kusho mina Mazisi kaMdabuli w'Ekunene ngithi kawuka boni lutho. Yishi! yelele!
MK Kunene
Mazisi Raymond Fakazi Mngoni Kunene was born in 1930, in Durban and raised in Amahlongwa. He earned a teaching certificate at Maphumulo Teachers’ Training College and a Master of Arts (MA) at the University of Natal and continued his study of iSiZulu poetry at the School of Oriental and African Studies. He later earned a Doctorate of Literature from the University of KwaZulu- Natal in 2000 upon his return from exile.After leaving South Africa in 1959, he went to live in London. Together with fellow exiled writers, such as Es'kia Mphahlele, Keorapetse Kgositsile, Cosmo Pieterse and Dennis Brutus, they played a pivotal role in exposing the injustices of Apartheid. In 1962, he became the Chief Representative of the African National Congress (ANC) in Europe and the United States of America (USA). A founding member of the Anti-Apartheid Movement in Britain, Prof Kunene worked closely with ANC figures Moses Mabhida, Oliver Tambo and Robert Resha. It was during his life in exile that he published numerous works including epic poems such as Anthem of the Decades, Emperor Shaka the Great, and poetry anthologies, The Ancestors and the Sacred Mountain and Zulu Poems.In 1966, the South African government banned his work which meant that he was then not able to publish his work in the land of his birth. In 1972, he organized the South African Exhibition Appeal, which saw a number of prominent artists supporting this initiative.Professor Kunene had in his lifetime written more than 10 000 epics, poems, essays, short stories, nursery rhymes and Zulu proverbs and published many of them. There are still many of his works as yet unpublished such as the original iSiZulu manuscript, UNodomehlezi KaMenzi (Emperor Shaka the Great) or Inklokomo Inyimenaka (Anthem of the Decades). Unlike many of his peers, he wrote primarily in iSiZulu and would himself translate some into English as he did with Emperor Shaka the Great (published first in 1979). Many of his books are available only in Zulu, such as Igudu lika Somcabeko (1997) and iSibusiso Sikamhawu (1994). Other work in English includes Echoes from the Mountain: New and Selected Poems (2007) and Anthem of the Decades. Prof Kunene had also edited and published anthologies in Zulu Poems (1970) and The Ancestors and the Sacred Mountain (1982).He was Professor Emeritus at the University of California, Los Angeles (UCLA) where he lectured for more than 19 years, while living in the USA with his family. Kunene also taught at the National University of Lesotho and the University of KwaZulu-Natal (UKZN). He returned to South Africa in 1993, towards the end of the Apartheid era.In 2005, he was appraised as the first South African Poet Laureate and later in 2015 was posthumously awarded the South African Traditional Music Award (SATMA) Lasting Legacy Award. Prof Kunene received many accolades and awards during his lifetime.Professor Kunene passed away in 2006 in Durban after an extended illness and was laid to rest in his village homestead of Amahlongwa on the South Coast of Durban.
Related categories
Reviews for Isibusiso Sikamhawu
1 rating0 reviews
Book preview
Isibusiso Sikamhawu - MK Kunene
Kuyo yonke le minyaka bekukhona ubulukhuni obukhulu kulabo abafuna ukuloba izinkondlo. Inkinga bekuwukuthi bazoziloba baziqondisephi ngokuba kukhona lezo zabantu, ezemikhosi nezingezokubongelelwa lapha obala nasesigcawini. Kanti ezasesilungwini zifuna ukuba zibhalwe phansi, futhi zibengathi zihutshelwa ezindlini hhayi esigcawini. Lokho phela yikho okochwephesha abafundile. Lokhu kuhlukana kwemibono kwenza umqambi womdabu wezinkondlo adideke. Ingani phela ezakobelungu zikhala ngakho okwemitha notatamutamu (metre). Kanti otatamutamu kithi ngabemilolozelo.
Mamo kwabe yenzekile indaba abaningi babala iminwe, abanye baya ngendlebe, abanye baphika ngobude bemigqa. Ngisho noVilakazi uqale nokubala. Le nto ihluphile ngokuba umoya womuntu wukhozi, awufuni ukuboshelelwa phansi, ngoba uthi ungaboshwa uphele amandla. Ingani izimbongi ezinkulu lezi zakudala zazidlubulunda ziphumele phandle, zigide, zishaye lapha nalaphaya, ilizwi njalo liyeliqonga liyaphezulu, libelingathi lidlalwa ngolaziyo, wena wabona amanzi ehla, enyuka. edilika nezigodi nezimbokodwe zamatshe, nakho konke okukhona. Athi angafika laphaya olwandle athi thantalala ongathi aseyaphumula. Kanjalo nayo imbongi yakithi ithi umhlaba ligceke lona elingelikabani nobani.
Ngisho nabalalele abazibeki phansi. Abathithibali nje, abavele bathi Sekuphelile, siyabonga.
Kodwa badlamuluka bethakazela besho nokusho bathi musho!
Ngisho noma sebethe jakada bayakhuza bathi: Aziqedwa izibongo zenkosi.
Phela nayo imbongi isuke ingasazenzi isuke isisukwe wumoya isiphethwe yilukuluku, isidliwa ngamadlingozi, isiphephethwa ngamaDlozi. Pho ingani phela ibika izenzo zabantu, nezintaba, zona ongathi ngeseziphilayo.
Phela nenkosi leyo ebongwayo, ngokwabantu, iyinkosi ngabantu. Ayizenzeli nje ngokuthanda. Uma yonile iyahlatshwa khona lapha ezibongweni. Okusho ukuthi ubukhosi ngoba bantu inkosi ngayibuphakamisa, nxa ibehlisa iyagxekwa. Yikho-ke lokhu uma sithakazela izibongo asithakazeli inkosi siphakamisa izenzo, izenzo ezifunekayo, izenzo nabadala abathi azenzeke. Yikho lokhu imbongi inamandla kakhulu ngokuba
uma iyimbongi yempela, ithakazela iqiniso, iyihlaba nokuyihlaba inkosi leyo uma ichezuka endleleni yabantu, noma yobuntu. Okusempeleni izibongo nezinkondlo zaboMdabu ziqondene kakhulu nemibono ngezinto ezenzeka, nezenzekayo neziyokwenzeka. Nabalaleleyo abalele nje njengezingodo zemithi ezifileyo. Bakhona lapho, bakhona nangamazwi, bakhona nangokuthakazela. bakhona nangemigido ebasusa usinga bahlanye ongathi basangene. Yibo phela abagidayo bebiza nabangasekho beshaya isigubhu somhlaba ukuba bezwe nabo bathakazele. Phela thina ma-Afrika sithi impilo yomuntu ayingamanqampunqampu, kodwa iluchungechunge lwezimini zokuzalwa nokubelethwa nokusingathwa nokucathuliswa nokukhula. Imini njalo ibe iqhubeka izibe nkudlwana. Abancane baze bakhule babe ngamadoda, besebeze babe abafazi, babe nabantwana, baze babebadala, baze baphenduke iningi lamaThongo nelamaDlozi kanjalo nasemaphakadeni lapho singaziyo khona lapho kukuye uMvelinqangi ngemva kwezigidigidi zeminyaka.
Kusobala ukuthi abakhona nabangasekho abahlukani ncimiji. Abangasekho bakhona bakwelinye izinga futhi singakhuluma nabo uma kudingeka. Futhi siyazi bayasithanda nanjengoba babesithanda kodwa futhi nabo bayezwela uma singasabanakile. Yibo phela abathatha konke kwethu okuhle nokubi bakuse kuMvelinqangi bathi akasiphe amathamsanqa. asithethelele. Phela uMvelinqangi mkhulu kakhulu, akafaniselwa, akakhonzwa, akabonwa ngamehlo enyama kodwa uma sibuka bonke ubukhona obukhona, siyazi, izimanga ezingaka ngeke zizivelele nje ngokwazo. Kodwa futhi uma sikhonza asikhonzi ngokukhonza kwezigqili siyathemelezela, sibhedeshele, njalonjalo. Konke lokhu, kusho ukuthi izinkondlo nezibongo zethu zibeka lukhulu. Zibeka imibono enzulu ngenhlalo nomhlaba. Akuzona nje zokubabaza lokho okukhethwe yinhliziyo, kodwa ngezokubabaza ubukhona nezenzo zabakhona. Zona zodwa ziphakamisa indalo. Nathi singabendalo nakho konke okukhona. Nathi sinengoma yethu okuyiyo esiyihubayo, siyihubela ubukhona bethu nobukhona bezinto ezincane nenkulu. Angisho nezilwandle, namahlathi namatshe nezimbokodo konke kuyaphila ngezako izindlela.
Uma-ke sithakazela ngezibongo sithakazela bonke ubukhona sithakazela bonke ubudlelwane bezinto zonke ezikhona: ubudlelwane babakhona, nabangasekho, nabayakubakhona, ngisho nobudlelwane mbala besintu sonke jikelele.
Konke lokhu kusho into esobala ukuthi izibongo nezinkondlo lezi ngamahubo ahubela ukuphila. Angithi nesitha asibulawa uma sisahuba, ngokuba ubutha yinto edlulayo kodwa ubukhona yingxenye yephakade. Iqiniso elinjengaleli liwuveza obala umehluko phakathi kwezibongo zasesiLungwini nezabantu. Umumo osemqoka kwezabelungu wukuthi ziqondene ngqo nomuntu lowo okhulumayo, imizwa yakhe, imicabango yakhe, ubuhlungu bakhe, ukujabula kwakhe njalonjalo. Okusemqoka kwezabantu wukuba zikhuluma ngemindeni, ngemizi, ngabantu, ngezenzo zabantu nabo bebonke bekanyekanye. Zikhuluma ngokulaphaya ekudeni, esikwaziyo nesingakwaziyo. Ke lokhu nesikwaziyo asikwazi konke, basho njalo abadala. Bazebasikhuze nokusikhuza uma sesigagamela izinto ezinkulu ezingafanele ukwaziwa uwonkewonke.
Ngokuba phela akuyena uwonkewonke osekhulile ngengqondo. Abantu abaningi bangethuka kakhulu ngezinto ezaziwa ngabanye, kakhulukazi uma labo bengaqiniswanga, okusho ukuthi bengaqungiwe isibindi esipheleleyo.
Yonke le mibono yenza ukuthi kubekhona umahluko omkhulu phakathi kwendlela yezinkondlo zasesilungwini nezethu. Umbuzo ke omkhulu wukuthi kuzokwenziwa njani? Okokuqala nje akubesobala ukuthi inqubo nenhlalo yabadala isihlakazekile. amakhosi awasenamandla lawa ombuso wakudala, ubukhosi sekungobomuntu hhayi isizwe. Amasiko akhumbuza inkosi ukuthi ingumuntu, asaphundlwa yimithetho nenkolo yakobelungu, namakhosi amaningi asephila ngokugwazisa abantu. Konke lokhu kusho ukuthi ingqikithi eqondene nokubusa, ngokungokwasebantwini, isilimele. Okungukuthi izenzo nemibono emikhulu eyabe ibatshazwa isidungekile. Kodwa-ke muvana nje kubekhona ukokheleka kwalezi zinkondlo zokubongelela lapho abasebenzi sebevungama sebethi akuphele ukugqilazwa kwabasebenzayo. Baze bazikhwezela wezwa nezimbongi ezinjengo Qabula, oNisa, Malunge, oHlatshwayo noCijimpi wase Masomini seziphumela obala sezithakazela impela.
Kubesekuvuka nabo labo abaningi asebekwenza isinkwa sabo lokhu ubumbongi sebebubekela imithethothetho yokubolekwa. Benza bengazi leli geja liphumaphi, liyaphi. Okusempeleni, ikhono wukuthi likhona, liyobakhona, libekhona nanininini ngokuba lona lingumbono omkhulu waboMdabu. Lingukwazi kwawokokologo. Ukuba lilotshwe, yindlela nje yokulcnza, akuyukuligudluza ebunkondlweni. Njengoba phela kunjalo nakwamanye amazwe ase-Afrika njengoba kwakunjalo nasemandulo. Ukubhala into, ukuyibeka nje, akukhona ukuyidala.
Uma-ke sesibukisisa ngakwenye ingxenye kuvele izinkondlo ezinomsila eziphuma ezikoleni, okusho ukuthi zibhalwa ngabafundile, kanti futhi ezinye ezinjalo zibange ezikoleni kubantwana. Kuthiwa phela yibo abantwana abayinkundla enkulu yokudayisa lolu quqaba lwezinkondlo. Okube nabo laba abazibhalayo baze bazibhalele ngokungasintwana. Okuzohlupha-ke, yicala elikhulu lendalo, lona lithi othengisa ngamafa, noma olungisela ukuthengisa amafa esizwe, uyoshaywa ngamaDlozi. Ngingathi nje amaDlozi asakhuza okwamanje. Kodwa iqiniso wukuthi iningi lalezi zinto ezibhalelwa izikole kazinamdlandla. Yini na? Yileyo ngqondo ethi iloba ibe ibheke imali, nodumo. Yona leyo kayisoze yaluthola luphelele. Kakhulukazi ngoba udumo lwempela luyoqanjwa ngabezayo. Lolu lwasemazaleni yingoba balucabanga sabuntwana, bangabe besajula njengezazi zamandulo. Ngolwezimbodla zona ezifuna amathambo.
Yikho lezi ncwadi zithambile sengathi zibhalelwe bona abantwana; ezinye kubengathi zibhalwe yibo abantwana imbala nemicabango yazo ingeya bantwana. Kanti indaba, noma iyinganekwane, noma iyinkondlo, kufanele ijule, kufanele ingqengqe ngokuthanda komdala nakomncane. Phela naye uHulumeni lowaya weApartheid ulibulele ilizwe wenza ongathi ulimi lolu lungolwakhe. Bazebexwaya abantu, sebethi: labo ababhale ngezi limi zabomdabu ngakube bahambisana naye lo Hulumeni. Lokho kubeke insila ezintweni eziqondene nokubhala ngesintu. Kuke kwabakhona abaningi ababhala ngesiNgisi asebebanyanya nokubanyanya labo ababhala ngesiNtu. Phela sekuhlangene nokuthanda ukuthandwa ngaBelungu, okuyigugu kwabanye bakithi. Konke lokhu kusehlisela isithunzi solimi lwesiNtu. Pho-ke isiNtu sidala, siyovuka phansi komhlaba njengamakhowe wona eqhibuka obala. Futhi lobu buwula abuqali ngathi. Baningi abagqilaziwe bagcina sebencela ibele labagqilazi, sebecabanga nokuthi lolu limi lwabo ngolwamaqaba nabasesemuva. Ngisho nawo amaNgisi lawa esabuswa ngamaRomani ayesho njalo.
Akabonge yena uChaucer lowo owawembathisayo, nolimi lwawo lwaze lwabalukhulu. Lokhu kusho nje ukuthi ingqondo eyehluliwe ingeyesicelankobe. Kwenye inkathi uzwa abakhulumayo sebelokhu bexuba ngamazwana esilungu noma likhona igama elimnandi lesiNtu. Ingani phela ikhona kuzothiwa "Cha ufunde waphetha