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IMFUNDO YAKWANTU PHAMBI NASEMVA KOKUFIKA KWABANGENELELI

KWELI LOMZANTSI AFRIKA

Thesis · December 1998

DOI: 10.13140/RG.2.2.29007.71848

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 IYUNIVESITHI YASETRANSKEI

1998

IMFUNDO YAKWANTU PHAMBI NASEMVA KOKUFIKA

KWABANGENELELI KWELI LOMZANTSI AFRIKA

NguYolisa Madolo

Ibhalwe ukufezekisa iimfuno ze-B.A. HONOURS (Xhosa) kwiSebe Leelwimi

Zama-Afrika kwiYunivesithi yaseTranskei.

Umhloli: Nkosazana N. Vapi

i
ISIFUNGO

“Mna Yolisa Madolo ndifunga ndinyanisekile ukuba lo msebenzi usihloko sawo sithi "Imfundo
YakwaNtu Phambi Nasemva Kokufika Kwabangeneleli Kweli LoMzantsi Afrika" ngumsebenzi
wam, kwaye zonke iincwadi okanye imihlomlo esetyenzisiweyo ibonakaliswe ngokucacileyo
phantsi koluhlu lweencwadi ezisetyenzisiweyo.

.................................. ............................................

Yolisa Madolo Umhla

ii
UMBULELO

Ndibamba ngazibini kuNkosazana Ncumisa Vapi othe wandincekelela endithantamisa

kumnqantsa weqhina ebendiwonyuka ukwenza kwam lo msebenzi.

Kwakhona ndinga ndingang’ ingalo kamafungwashe wasekhaya, uNkosazana Noluntu Nyezi,

othe wandixhasa, endipheleka xa bendinomtha wedolo ngexa ebendisenza lo msebenzi. Kuye
ndithi; "Nangamso MaNgxabane!" Ndiphinde ndibulele umtshana wam, uAnda Nyezi, nothe
wandinyamezela xa bendinyuka ndisehla naye yonke imihla.

Ndinga ndingadlulisa umbulelo obanzi kwabo bathe bancedisana nam ngexesha ebendiqokelela
ulwazi endilusebenzise apha. Phakathi kwabo bathe bazinika ithuba bathetha nam ngezinto-yinto
ebendizibuza, ndingabalula uTata uSehla Seplane waseNgwemnyama kuQumbu, uMama
uNoawari Gangatha waseMaMpingeni eLibode noMama uNolitha Madolo waseNgwemnyama
kuQumbu.

Ndakuba ndingubhed’ idlaba ukuba andithi; “Ndibamba ngazo zozibini” kwabo bathe
bandincedisa ekulungiseni lo msebenzi, uMnu. W.M. Kwetana, okwiSebe Leelwimi ZesiNtu
apha eUnitra, uSis’ Ndileka Mabovula noSis' Nelisa Lunika, ebendifunda kunye nabo kwakweli
sebe, noMnu. Sandlana nabamngqongileyo kwisebe lakwaBindery kwalapha eUnitra.

Kwakhona ndakuba ndingumkhombe ubhembesile xa ndinokungathi, "Enkosi"

KuNkosazana N. Titi kunye noNkosikazi R. M. Nakin abebesoloko bendomeleza ndakubonakala
ndityhafa ekwenzeni kwam lo msebenzi. Kubo ke ndithi, "Nangamso!"

Kubo bonke ke abathe bandinceda ndithi: Ukwanda kwaliwa ngumthakathi!

iii
ISIQULATHO
Intshayelelo 1
Injongo yolu phando 10

Isahluko 1
1. Uhlalutyo ngokwethiyori 14
1.1 Ikholoniyalizim (colonialism) 14
1.2 Ipost-colonialism 16
1.3 Imarxism 19

Isahluko 2
2.1 Imfundo yemveli yakwaNtu 22
2.1.1 Yintoni imfundo? 23
2.1.2 Imfundo yasekuhlaleni 26
2.1.3 Imfundo yamaziko emfundo olwaluko nentonjane 34
2.1.4 Ulwaluko njengeziko lemfundo 35
2.1.5 Intonjane njengeziko lemfundo 46
2.1.6 Umsebenzi wamaziko emfundo akwaNtu 52
2.1.7 Imfundo yobugcisa 53

Isahluko 3
3.1 Imfundo yabantsundu emva kokufika kwabefundisi kweli 60
3.2 Iinjongo zemfundo yabamhlophe 66
3.3 Indlela eyakheke ngayo imfundo yabantsundu 68
3.4 Upapasho lweencwadi zababhali abantsundu negalelo lazo kwimfundo yabantu 70

Isahluko 4
4.1 Isishwankathelo nesiphelo 76
4.2 Isiphelo 77
Uluhlu lweencwadi ezisetyenzisiweyo 81

iv
INTSHAYELELO

Le mfundo siyifumana kule mihla ayizange ifike nabaMhlophe kweli loMzantsi Afrika. Yayikho
kwaphambi kokufika kwabo. Ingxaki nenkohla yayikukuba abaNtu babengakwazi kubhala
nokufunda okubhaliweyo. Yiyo ke le nto abaMhlophe bafika bathi abaNtu abafundanga okanye
bafike bengazi nto ngamfundo. Impazamo yabo yaba kukuba babegutyungelwe lilifu lokungazi,
eli basuka bafika balisulela kubaNtu. Into yokuba bangazi ukuba umntu uyakwazi ukufunda
engakhange abe ufunde encwadini kwinto ebhaliweyo luphawu olugqibeleleyo lokungazi.
Ukuphuhlisa olu luvo lungasentla uNgewu (1995:34) uthi:

Imfundo le asinto ifumaneka phaya esikolweni kuphela. Ingakho

impazamo yokucinga ukuba imfundo yeza nabeLungu kanti ke
beza nohlobo oluthile lwemfundo bebhejele ukubhangisa imfundo
yakwaNtu.

Ukungqina olu luvo lukaNgewu uSatyo nabanye (1991:10) bachaza bathi:

Kukho impazamo enkulu, ngakumbi kwizizwe ezivela eNtshona,

yokuba zingekafiki ezi zizwe kweli usapho lukaNtu lwaluhleli
ebumnyameni, lungenalunqulo lungenamfundo. Nakanye! La
ngawona matye embombo [e]zafika busekelwe phezu kwawo
ubuzwe bukaNtu ezi zizwe. [...] Into eyayingekho kule mfundo
yemveli lubhalo; yonke into yayithethwa ngomlomo ibhaleke
ezingqondweni, ize ke izizukulwana eziphambili ziyidlulisele
kwezilandelayo.

Eyona nto iduliswa ngooSatyo ngemfundo yemveli neyona ndicinga ukuba ngunobangela
wokuba abaNtu babonwe zizizwe zaseNtshona njengababengafundanga kukuba babengakwazi
ukubhala nokufunda into ebhaliweyo. Ulwazi lwabo babelugqithisa ngomlomo. Le mfundo

1
idluliswa ngomlomo icaca nangakumbi kuncwadi lwemveli olude lubizwe ngokuba luncwadi
lomlomo okanye olungabhalwanga. Olu ncwadi lomlomo luquka iintsomi, amaqhina, izaci
namaqhalo, izibongo zomthonyama neengoma. Uthi uGuma (1977:12) xa ecacisa ngolu ncwadi:

The oral and traditional literature ... is a survival of an indefinite

past from which it was handed down from generation to
generation by word of mouth.

Imfundo le yakwaNtu yayifumaneka, yaye zikho zontathu ezi ndidi zemfundo sinazo namhla;
(i) Imfundo yasekuhlaleni, (informal education),
(ii) Imfundo yasesikolweni (formal education)
(iii) Nemfundo yobugcisa (skills) (non-formal education).

Kwimfundo yasekuhlaleni abaNtu babefundisana iindlela zokuphila nezikholelekileyo empilweni

nasentlalweni kaNtu. Umzekelo wale mfundo ufumaneka xa amadoda ehleli ngasebuhlanti
esidla imbadu, apho athi afundisane isimilo. Xa indoda ithe yathuka enye, lowo uthukiweyo
akabuzi nto mntwini, uqubula ugqonci wakhe ohlwaye umthuki, baze babe bayalwa kanjalo.
UTom (1997:18) uphawula athi ngeziphumo zale mfundo yasekuhlaleni:

Umthuki oyisiwe okanye ebethwe wabethisiswa, ufunda isifundo

sokungaze aphinde athethe nokuba yintoni na komnye umntu.

Ngale ndlela le ndoda ibethwayo ifunda ngokuva ngodondolo.

Le mfundo yasekuhlaleni ayiyelwa sikolweni ifunyanwa ngokudlelana kwabantu. Kumaxesha

amaninzi umntu uyifumana le mfundo kubalingane noontanga bakhe apho kuthi ngoku
kuhleliweyo konwatyiweyo kubekho izinto ezenzekayo nezifundisayo kulowo ungu"mfundi."
Ithi ifumaneke naphi na apho kudibene abantu khona, ingalindi de kuyiwe esikolweni. Ukuxhasa
olu luvo lungasentla uNgewu (1995:34) ucacisa athi:

2
 Imfundo le asinto ifumaneka phaya esikolweni kuphela.

Le mfundo ke ayiqapheleki maxa wambi ukuba inemfundiso, kuba ibonakala ngathi yindlela
ethile yolonwabo, kodwa imfundiso yona ingena lula yaye akutshiwo ukuthi "sikufundisa le
ngoku."

Imfundo yemveli yayifumaneka kumaziko emfundo afana nentonjane nolwaluko, umtshotsho,

intlombe yabafana neentombi nentlombe yamagqirha. Ukuphuhlisa olu luvo lungasentla uSatyo
nabanye (1991:10) bathi:

Amaziko oqeqesho kwimfundo yemveli ayekho; oozintonjane

nolwaluko.

Ukwaleka umsundulu, uSchapera (1946:99) ucacisa athi:

Formal education is given in the initiation schools, which play a

very important part in the life of every individual.

Imfundo yobugcisa nokusebenzisa ulwazi yona isetyenziswa ikakhulu kumsebenzi wezandla.

UCoombs noAhmad kuMontany (1995:218) bathi imfundo yobugcisa yenziwa zezi zifundo:

Agriculture extention, community development, farming and

technical vocational training.
Kule mfundo akujongwa mava amntu koko kujongwa kuphuhliswe isiphiwo anaso umntu.

KwaNtu le mfundo iquka izifundo zolimo nomsebenzi wezandla apho abafazi namantombazana
bebebumba izitya zodongwe besenza nezithebe, iingobozi nemitshayelo ngemizi.
Amakhwenkwe namadoda wona ayesenza iintonga, eqingqa imikhonto, ezingela.

Njengoko imfundo kwaNtu ibingabhalwanga phantsi koko igqithiselwa kwizizukulwana

3
ngomlomo, kuthe kwakufika abaMhlophe kweli kwatsho kwakho imfundo yasesikolweni okanye
imfundo yobhalo. Ke ngoko, zitsho zaguquka izinto kwintlalo kaXhosa kwakuba nje, yatsho
indawo yoncwadi lomlomo yadlelelelwa okanye yathatyathwa yile mfundo yanamhla. Ukuxhasa
olu luvo lungasentla lokuguquka kwentlalo kaNtu iguqulwa kukufika kwemfundo yabaMhlophe,
uVapi (1997:19) uphawula athi:

This [educational] transformation can be viewed as ... a turning

point in the history of blacks.

Ngokoluvo lukaMarquard, abefundisi bokuqala ekwathi ukufika kwabo kweli loMzantsi Afrika,
kwatsho kwaqalisa ukudubadubeka kwentlalo kaNtu ebiqokelelene kwaye izolile, nguFather
Gonzalo noGeorge Schmidt. Oku kuphuhliswa nguMarquard (1948:70) xa athi:

They [Gonzalo and Schmidt] were the pioneers in the education

of the Bantu.

Iintetho ezinje ngale kaMarquard zizo ezilahlekise abantu ngokubanzi batsho bacinga ukuba
abefundisi baba ngabokuqala ukuza nemfundo yakwaNtu. Kwiincwadi ababezibhala
abaMhlophe, babengayicacisi into yokuba abaNtu babehleli benemfundo yabo phambi kokufika
kwaba Nyawontle. Oku kwakungenzeki ngempazamo nanjengoko ezona njongo zabo
ezaziphambili yayikukuba abaNtu aba mabajongelwe phantsi zezinye izizwe njengesona sizwe
sakha sasebumnyameni. Kaloku abefundisi aba babetshayelela amajoni aMhlophe awayeze
kohlutha ulawulo lwabaNtu elizweni labo. Ukuphuhlisa olu luvo uPallo Jordan kuJordan
(1973:xiii) ucacisa athi:
The missionaries imported from Europe by the colonizing power
were key elements in the transformation of African societies.

Abefundisi ukufika kwabo kweli loMzantsi Afrika bafike batyabeka abaNtsundu ngamagama
amabi, bejalisa inkcubeko neendlela zabaNtu zokufunda nokunqula. Babesithi ngabahedeni
abangazi nto ngaThixo nabahlalele ukunukana nokubulalana. Ukuphuhlisa olu luvo lungasentla

4
uMarquard (1948:71) uphawula athi:

In attacking Bantu heathenism with the instruments of religion

and civilization, the missionaries also attacked Bantu social
institutions.

Ukungqina olu luvo lungasetla, uNgewu (1995:35) uchaphazela athi:

Impazamo eyenzekileyo [ukufika kwabefundisi] kukukhabela

phaya kude kwamfundo abantu abaNtsundu ababenayo yathiywa
magama wambi afana nobuhedeni "heathenism,"
ukungaqhuqheki, "uncivilized," njalo njalo.

Oku kugxijwa kwabaNtu nemfundo yabo ke kwakusenzeka ezikolweni nasezityalikeni, yaye

iyinjongo yabohluthi-lulawulo (colonisers). Kaloku abohluthi-mhlaba xa besohlutha umhlaba
wabantu abathile bafuna abo bantu bangamaxhoba bazijongele phantsi kwendlwana yeenkuku
ukuze bangene lula kwiimfundiso zabohluthi-lulawulo. Ukucacisa olu luvo lungasentla
uKallaway (1984:9) uchaphazela athi:
The schooling of the colonised, whether conducted by
missionaries or by agents of colonial government, was part of the
process of colonisation.

UKallaway (ibid:9) uphinda aqhubeke athi:

Schools negated the common sense knowledge of the colonised

by reinforcing the self-image of incompetence and ignorance for
those who did not go to school.

Kule mfundo yeza nabefundisi kwakuqhawulwa unxibelelwano lomNtu neengcambu zakhe yaye
kuqinisekiswa ukuba abo bangayiyo ezikolweni bajongelwa phantsi ngabo bayayo, nto ke leyo

5
eyayiwohlula kubini umzi oNtsundu. Le mfundo yayingamakhi konke konke umfundi oNtsundu.
Ukungqina olu luvo lungasentla uNgewu (1995:35) uthi:

Olu hlobo lwemfundo aluphuhlisanga ubuntu bomfundi kuba

lwenze umfundi oNtsundu wazidela, ezeya ukuba akagqibelelanga
ebuntwini bakhe.

Le mfundo ize nabefundisi abaMhlophe iwohlule kubini umzi kaNtu. Kubekho abo baguqukela
kwizikolo ezazihamba neemfundiso, inkcubeko nonqulo lwabaMhlophe, babulahla ubuntu babo.
Bakhona ke nabo babambelela kwiingcambu zabo abafuna nokuva ngento yezikolo neCawa.
Umzi oNtsundu uye wohlulelana wanamagqobhoka okanye abesikolo namaqaba awayengabo
babesabambelele kwisiNtu. UOdendaal (1984:3) ucacisa ngamagqobhoka enjenje:

The conservatives traditionalists in the Cape referred to educated

and christianised Africans as `amagqobhoka' (`people having a
hole'). This was because the "amagqobhoka" were said to have
opened a hole in the Xhosa nation which had allowed the White
man to gain a foothold.

Amagqobhoka ayevule isikroba sokuba kungene abaMhlophe badubadube begxobha intlalo

yabaNtu. Ezi zikolo zabaMhlophe zifike zakrukrutha iintambo eziqhakamshelanisa umNtu
nobuntu bakhe; amasiko, imfundo nenkolo. Ukuphuhlisa olu luvo lungasentla uDale kuKallaway
(1984:46) ucacisa athi:

School instruction weakens the hold which native customs and

superstitions have over the mind.

Lilonke ke ngexesha lolohlutho lolawulo lwabaNtsundu isikolo yayiyindawo yokushumayela

iyantlukwano phakathi kwabaNtu njengokuba phambi kwayo kwakushunyayelwa ubunye nje.

6
UQangule (1974:10) ulucacisa uqhekeko lwendlu eNtsundu ngomlinganiswa wakhe uVuyisile
othi ayichaze le ndlu njengamawele athi:

Elokuqala limnyama, linxibe mhlophe,

Elesibini likwamnyama, livathe ezibomvu.

Eli wele lokuqala ngamagqobhoka wona athi umntu emnyama abe nezimbo namasiko aMhlophe.
Oku kujika kwesimo somntu oNtsundu enze amasiko abantu abaMhlophe kubangelwa yimfundo
efike naba bantu kweli imveza umntu oNtsundu njengongento. UFanon kuDe Kock (1996:12)
uwucacisa lo mba athi:

The `native' in the colonial scheme of thing represented `not only

the absence of values, but the negation of all values; `he was the
`enemy of values,' the `absolute evil.'

Kungenxa yendlela aveliswe ngayo engeyiyo, nemenza ajongelwe phantsi umNtu le nto ade
wabulahla ubuntu bakhe wazenza umNtu oMhlophe okanye umLungu omnyama. Ukucacisa olu
luvo lokuguquka kwezimo zabaNtu, uJohnston kuGann nabanye (1969:498) uphawula athi:

The eventual outcome of the colonization of Africa by alien

peoples will be a compromise - a dark-skinned race with a white
man's brains.

Iwele lesibini likaVuyisile (Qangule 1974:10) ngamaqaba wona abe engabo bantu bamnyama
bavathe ezibomvu, kuba evathe isinxibo sakwaNtu esithatyathwa njengento yabantu abaqaba
imbola ebomvu. Olu chasaniso luduliswa nayindlela okuchazwa ngayo ukwambatha kwesi
sibini, lo uzenza mhlophe kuthiwa unxibile, ukanti omnye lo kuthiwa uvathile. Ukunxiba
kwaNtu kwafika nabaMhlophe, befika abaNtu bevatha ngeentsimbi nemibhaco. La mawele
kaVuyisile ke amele abaNtu ngexesha lokufika kwabaMhlophe "nempucuko" kweli.

7
Emva kwethuba ulawulo lwabaNtu lohluthiwe (post-colonial period) abaNtu baye bajika
bangamalulwane, oompuku-ntaka abangenacala kuba ubungenakubafaka kwabaMhlophe
ugqibelele, yaye ungenakubahlelela nakwisiNtu. Kodwa iimpawu zazo zombini ezi ntlanga
babenazo. Ukuphuhlisa olu luvo lungasentla uQangule (1974:10), kwangomlinganiswa wakhe,
uVuyisile, uphinda asizobele imfusi yala mawele ebesele ewazobile enjenje:

Sisitamtamana esintsundu,
Iwagqwesa omabini amawele ngobuhle;
Yona itsho ngezibomvu nezimhlophe!

Emva kolohlutho lolawulo abaNtu babe yinto enye engenantsingiselo, isizwe esinkcubeko imi
elucingweni, ingaweli kwabaMhlophe iphinde ingagqibeleli ncam nakwaNtu. Oku kuphuhliswa
nangakumbi ngamazwi omlinganiswa onguQebeyi (Qangule 1974:10) athi le mfusi ngu"Nxa-
zonke."

Imfundo yasemva kolohlutho lolawulo (post-colonial period) yayinocalucalulo olungaphaya

kokuqonda. Olu calucalulo lwalusenzeka ngokuba abaNtsundu banikwe imfundo
engxengekileyo neyohlukileyo kuleyo yabaMhlophe, bona babefumana imfundo egqibeleleyo.
Lo mngxengwa wemfundo yabaNtsundu ugqibele ngokwenzelwa umthetho owukhokelayo
ngowe-1953, iMfundo yabaNtu (Bantu Education). Olu hlobo lwemfundo lwalumdobelela
umfundi oNtsundu. Ukungqina olu luvo lungasentla iInternational Defence and Aid Fund
(1980:35) icacisa ithi:

From the day South African [Black] children start school, they
receive the type of education designated by the state according to
their racial group ... White children receive free and compulsory
education in well-equipped schools. African children ... receive
an inferior standard of education in overcrowded and poorly-
equipped schools.

8
Ikwacacisa ngale mfundo yabaNtsundu ingagqibelelanga iInternational Defence and Aid Fund
(ibid:35) iqhubeka ithi:

The separate and inferior system of education for African children

was made compulsory in 1955 under the name `Bantu Education',
based on the principle that "there is no place for the Bantu
(African) in the European (White) community above the level of
certain forms of labour."

Imisebenzi eyayimlungiselela yona umfundi oNtsundu le Mfundo yabaNtu yileyo ifana

nobutoliki, ubuklekhi, ubulimi nobutitshala; kodwa ungasoze umbone umantyi, ugqirha
nonontlalo-ntle oNtsundu.

Kodwa kuthe ngokuhamba kwamaxesha namaphondo oMzantsi Afrika efumana oozimele-geqe,

iMfundo yabaNtu ilandelwe yimfundo yamaPhondo. Noko ngoku umnyinyiva ubusele ukho
kuba abafundi abaNtsundu babezamile ukulwa nemithetho yengcinezelo ngakwicala lemfundo
belandela isikhokelo seMarxism, sona sithi umntu ocinezelekileyo ufanelwe kukulwela
inkululeko yakhe.

Imfundo yasemva kwenkululeko yowe-1994 ineenjongo ezahlukileyo kwezo zangexesha

lengcinezelo. Emva kwalo nyaka kuyilwe indlela yokufundisa ejonga iziphumo (Outcomes-
Based Education) yona iphuhlisa isiphiwo somntwana nokuba ngowaluphi na uhlanga, yaye
iqinisekisa ukuba le nto ayifundayo yileyo iya kumnceda kwingomso lakhe. Ukungqina olu luvo
lungasentla uSpady (1993:21) uchaza athi ngeenjongo ze"OBE":

To equip all students with the knowledge and competences and

orientations needed for future success.

Le "OBE" ke ayikhethi buso bamntu iphuhlisa umfundi lowo ukuze abe nengomso

9
eliqaqambileyo.

INJONGO YOLU PHANDO

Injongo yalo msebenzi kukubonisa ukudunga-dungwa kwemfundo yemveli yakwaNtu yimfundo

yaseNtshona efike nabefundisi abaMhlophe, yatsho yaqhekeka kubini intlalo kaNtu. UOdendaal
(1984:1) uyicacisa athi into yokufika kwabefundisi nemfundo yaseNtshona:

Christian missionaries established ... mission stations and schools

where Africans were given a basic western education.

Le mfundo yayifumaneka ezikolweni ezafika kweli ngenkulungwane yeshumi elinesithandathu

zisakhiwa ngabefundisi bokuqala kweli, uFather Gonzalo da Silvera noGeorge Schmidt. Oyena
wafika kuqala kwesi sibini nguFather Gonzalo. Ukucacisa olu luvo lungasentla uMarquard
(1948:70) uthi:

In 1560 Father Gonzalo da Silvera landed at Sofala as the first

Christian missionary to Southern Africa.

UGeorge Schmidt yena walandela ngowe-1737 apho wafikela eKapa. Ukuphuhlisa olu luvo
lungasentla uMarquard (ibid:70) uthi:

In 1737, George Schmidt landed at Cape Town to establish a

mission station on behalf of Moravian Mission Society.

Ukungqina olu luvo lukaMarquard uHarmse nabanye (1987:13) baphawula bathi:

In 1737 the first missionary school was established at the Cape.

Kwezi zikolo zabefundisi ke ootitshala babengazihluphi ngezinto zabaNtsundu ezifana

10
nenkcubeko nolwimi, koko babefundisa abaNtsundu inkcubeko yaseNtshona. Ukuphuhlisa olu
luvo lungasentla uWalker (1983:85) uthi:

Schools were also instruments of European civilization, and by

coupling Christianity and `civilization' the missionary and his
educational institution became agents of Western culture.

Kwezi zikolo zabo abefundisi nabanye abantu abaMhlophe babezama kangangoko ukuqhiza
ulwazi abaNtu ababenalo, imfundo, amasiko, izithethe, iilwimi nenkcubeko kaNtu. Ndingathi
nje yonke into enentsingiselo nababekholelwa kuyo abaNtsundu yathi yatshabhiswa
ngabefundisi kuba befuna ukutyala ivangeli, imfundo nenkcubeko yaseNtshona kwiingqondo
ezisefesefe nezihlanjwe ubuNtu de zagqobhoka. Yiyo nale nto kwakusithiwa abaNtu
abaguqukele kwiimfundiso zabefundisi nemfundo yabo ngamagqobhoka; babewugqobhozile
umzi oNtsundu baza bona baphuma kweso sikroba beshiya umoya ogqutheze watshabalalisa
ubuntu babantu abaNtsundu. Ukucacisa ngemfundo yabefundisi nomsebenzi wayo, uHunt Davis
kuDe Kock (1996:32) uthi:

The early educational work of the pioneer missionaries, along

with other attempts of acculturation, made little headway, but in
the second half of the century, rapid changes among the Nguni
removed African unwillingness and unreadiness to accept what
the missionaries were offering.

Oku kugxijwa kwesiNtu kwakungapheleli phaya esikolweni nasezityalikeni kuphela,

norhulumente osezintanjeni wayesongezelela ngokubeka imithetho ethuka netshutshumbisa
abantu abaNtsundu ukuba bazibone bengaphantsi kwabaMhlophe ngokwesidima nemvelo. Le
mithetho yileyo ifana neBantu Education Act yowe-1953 neUniversity Act yowe-1949 yona
yayiqinisekisa ukuba umfundi oNtsundu ufumana imfundo engaphantsi kuleyo yoMhlophe. Le
mithetho ke yile isikhokelo seMarxism sigxininisa ekubeni abo bacinezelweyo mabazikhulule
kuyo ngokulwela amalungelo abo.

11
Lilonke ke injongo yalo msebenzi kukudulisa iinzame zabaMhlophe ekuphanziseni imfundo
yemveli yakwaNtu, nabathe bayishenxisela ecaleni bafaka ezabo iimfundiso kubaNtu;
beyenyelisa ngelithi asiyomfundo. Ngokuhamba kwamaxesha nokuguquka kwezinto le mfundo
yabaMhlophe iyaguquguquka kodwa uzalwano phakathi kwale mfundo nalaa mfundo yabaNtu
yemveli luhlala lubonakala.

ISAHLUKO 1

1. UHLALUTYO NGOKWETHIYORI

Ithiyori zizimvo ezithi zifunyanwe ngokuqokelela ulwazi okanye ukwenza uphando ngento
ethile. Olu phando luthi lwenziwe ze ludityaniswe kuphunywe neziphumo zalo ezithi zithathwe
njengesikhokelo saloo nto bekuphandwa ngayo. Ithiyori ke luphando nzulu ngento ethile
olubangela ukuba umphandi lowo akwazi ukuthetha gabalala ngeso sifundo sakhe. Umphandi
ufikelela kwisigqibo esithile ngento ethile aze eso sigqibo asithiye igama lokuba yithiyori okanye
isikhokelo saloo nto bekuphandwa ngayo. UHaralambos nabanye (1980:9) bayichaza ngolu
hlobo ithiyori:

A theory is a set of ideas which claim to explain how something

works.

Ithiyori ke zizimvo ezidityanisiweyo zichaza, zicacisa ngento ethile ukuba ihamba njani na.

Kulo msebenzi ke kuza kusetyenziswa isikhokelo sekholoniyalizim (colonialism), esasemva

kwekholoniyalizim (post-colonialism) neseMarxism.

1.1 IKHOLONIYALIZIM (COLONIALISM)

Isikhokelo sekholoniyalizim sijongwa kuqanyelwe kutshintsho oluze nolohlutho lolawulo

12
(colonisation) kwimfundo yakwaNtu. Esi sikhokelo sicacisa okuthi kwenzeke xa isizwe esithile
sohluthelwe ulawulo sesinye. UDeane (1990:10) uyichaza ngolu hlobo ikholoniyalizim:

Colonialism is a process of radical dispossession. A colonized

people is without specific history and even ... without specific
language.

Ngokwale ndlela icaciswa ngayo apha ngentla ikholoniyalizim lulohlutho lolawulo apho abo
bohluthelwe ulawulo basala bebonakala njengabangenambali nalulwimi okanye iilwimi zabo.
Inkcubeko yabo bohluthelwe ulawulo nayo yenye yezinto ezithi zingasiwa so, njengeziphilayo,
ngabarhwaphilizi. Ukucacisa olu luvo lungasentla uDeane (ibid:60) uthi:

A colonized culture must simply refute and simply repudiate.

Ngokwezi zimvo zingasentla kutsho kucace ukuba abo bohluthelwe ulawulo lwelizwe labo bathi
bayijongele phantsi inkcubeko yabo, itsho ke njalo igobe phantsi kwaleyo yabohluthi bolawulo.
Inkcubeko ke yiloo nto abantu abathile bakholelwa kuyo, yaye ikwahamba neemfundiso zabo
bantu.

Imfundo eyafika nabamHlophe eMzantsi Afrika yaba yinxalenye yenkqubo yolohlutho lolawulo
lwabaNtsundu kweli lizwe. Ukucacisa olu luvo lungasentla uKallaway (1984:9) uphawula athi:

The schooling of the colonised, whether conducted by

missionaries or by agents of colonial government, was part of the
process of colonisation.

Ngokwala mazwi angasentla imfundo eyayiqhutywa ngabefundisi okanye abaqeshwa

bakarhulumente yayiyinxalenye yenkqubo yolohlutho lolawulo lwabantu abaNtsundu. Batsho
abaNtsundu nemfundo yabo yemveli bacinezelwa ngeenxa zonke. Ukungqina ezi zimvo
zingasentla uNgewu (1995:37) uphawula athi:

Esona siseko sale mfundo [yabamHlophe] yayikukucinezela

15
 umntu oNtsundu nokumenza umphambukeli kwilizwe lakhe.

Ukuxhasa ezi zimvo zingasentla uKallaway (1984:35) ecaphula kuDale uthi:

School instruction weakens the hold which native customs and

superstitions have over the [African] mind.

Ngokwale ngcaciso kaDale, kutsho kucace mhlophe ukuba izifundo zasesikolweni zikrukrutha
iintambo eziqhakamshelanisa ingqondo yomntu oNtsundu neengcambu zakhe ezingamasiko
neenkolelo zesiNtu.

Ingxaki yekholoniyalizim kukungajongi icala elihle lolohlutho lolawulo. Abarhwaphilizi beza

nempucuko yaseNtshona kweli, abathi ngayo abaNtsundu bafunda ukubhala nokufunda
okubhaliweyo. Nangona inguquko yabaNtsundu ibe yinto eza kabuhlungu nje, kodwa ivule
ingqondo yomntu oNtsundu, yatsho yaphangalala nangakumbi ngenxa yobuxhakaxhaka
(technology) baseNtshona obeza nabamHlophe kweli.

Indima edlalwe yimfundo yabamHlophe kwintlalo yabaNtsundu icaciswa nangakumbi

sisikhokelo sasemva kwekholoniyalizim, ipost-colonialism.

1.2 I`POST-COLONIALISM'

Isikhokelo sasemva kolohlutho lolawulo, ipost-colonialism sicacisa iziphumo zekholoniyalizim

kwabo bantu bohluthelwe ulawulo lomhlaba. Sikwacacisa iinzame zamaxhoba lawo athe
ohluthelwa ulawulo etatsalazela ukuzikhulula kumakhamandela abarhwaphilizi. UAdam
noTiffin (1991:3) bacacisa bathi ngesi sikhokelo:

Post-colonial [theory] is conceived as a set of discursive practices,

prominent among which is resistance to colonialism, colonialist
ideologies, and their contemporary forms and subjectificatory
legacies. The nature and function of this resistance form a central
problematic of the discourse.

16
Aba babhali bangasentla bathi esi sikhokelo sicacisa iinzame zabanini bomhlaba zokulwa
amandla abarhwaphilizi. Sikwacacisa iindlela abarhwaphilizi abathi ngazo bahlambe abanini-
mhlaba iingqondo zabo bebakhupha inkcubeko nobuzwe babo bebafaka eyabo, bona
barhwaphilizi.

UAshcroft nabanye (1989:2) bona bacacisa bathi ngesi sikhokelo:

The term post-colonialism covers all the culture affected by the

imperial proccess from the moment of colonisation to the present
day.

Bathi ke bona esi sikhokelo siquka inkcubeko yabanini-mhlaba ethi ichatshazelwe kakhulu yileyo
yabarhwaphilizi ukususela ngexesha lolohlutho lomhlaba kude kube ngoku.

Apha eMzantsi Afrika, ipost-colonialism iphuhlisa ucalucalulo ngokwebala, ingakumbi

kwimfundo apho abaNtsundu bebengafaniswa nabamHlophe ngemfundo. Abafundi abaNtsundu
bazame kangangoko banakho ukulwa olu hlobo lwemfundo yabo ingxengiweyo bade abanye
babo bawela kumadabi ngamadabi awayesiliwa ngabafundi abaNtsundu namapolisa oMzantsi
Afrika. Abafundi abaNtsundu babengoneliseki luhlobo lwemfundo ababelunikwa
ngabamHlophe. Oku kungoneliseki kwabo kuphuhliswa nguVapi (1997:69) xa esithi:

The introduction of [colonial] education among Africans by

missionaries caused dissatisfaction among some Africans. These
dissatisfactions were aroused by the type of curriculum presented
to black pupils.

Ukuxhasa ezi ngcamango zingasentla ngokubhekiselele ekungonelisekini kwabafundi

abaNtsundu luhlobo lwemfundo abonyiselelwa ngalo, iInternationa Defence and Aid Fund
(1980:37) icacisa ithi:

The African children of South Africa, however, have never

17
 accepted their inferior education and [that resulted in] their brave
protest against it and other aspects of apartheid rule in 1976.

Iinzame zabafundi abaNtsundu zokulwa nemfundo engxengekileyo ababeyinikwa ngabamHlophe

zagqibela ngokusuba imiphefumlo yabafundi abamalunga namakhulu amahlanu eMzantsi Afrika
ngomhla we-16 kweyeSilimela ngowe-1976. Esona sizathu siphambili salo bhubhani walo mhla
ngumyalelo owawuphuma kurhulumente owayesezintanjeni ngelo xesha usithi zonke izifundo,
ngaphandle kweelwimi, mazihlohlwe ngesiBhulu.

Kodwa ke ipost-colonialism le ayiyithathelanga ngqalelo into yokuba utshintsho olu aluzi lula,
lufana nokuguquka kosana esiswini kunina, yaye kufuneka kukho igazi eliphalalayo neqela
elohlulekayo ukuze kubekho inguqu. Elo qela ke lelo labanikazi bomhlaba. Iimfundiso
zabefundisi esikolweni ezazimvelisa njengomntu ongento umntu oNtsundu zizo ezenze ukuba
abafundi abaNtsundu bavuleke amehlo balwele imfundo engcono neza kubavelisa ngale ndlela
bayiyo.

Idabi labafundi abaNtsundu lokulwa nemfundo yengcinezelo lilandela isikhokelo seMarxism

sona sikhuthaza abo bacinezelekileyo ukuba bayilwe ingcinezelo yabo ukuze bazuze
ukuhlonelwa nesidima sabo santlandlolo.

1.3 IMARXISM

IMarxism sisikhokelo okanye intshukumo evele noKarl Marx waseJamani. Ngokoluvo

lweMarxism abantu apha entlalweni bohlulwe baziindidi ezimbini. Kukho udidi oluphezulu
(superstructure) oludla ngokwenziwa ngoongxowankulu, izityebi ukutsho oko, kubekho nodidi
oluphantsi (base or infrastructure) oludla ngokwenziwa ngabasebenzi. Oku kohlulwa kwabantu
ngokweendidi kwenza intlalo ingayondelelani. Udidi oluphezulu kulawula izimvo zalo
ezicinezela olu didi lwabantu lusezantsi. UAlthusser kuBressler (1994) uthi kukho izimvo
ezilawula intlalo yabantu ezenza abantu bazibone sebekhethe okanye betsalelekele ngakwicala
elithile lentlalo (Ideological State Apparatus). Umzekelo; imfundo nenkolo. Kukwakho
izimvo ezithi zinyanzelwe ngenkani emntwini nezithi zimcinezele ngenkani lowo zimlawulayo
ngenxa yemithetho ebekiweyo nethi ijongwe ngamapolisa ukuba iyathotyelwa na (Repressive
18
State Apparatus). UBressler (1994:59) ucacisa iRepressive State Apparatus ngolu hlobo:

Repressive State Apparatus are way in which the state controls

people directly through established and institutionalized means
such as the police, the armed forces, the government
administration, the penal system.

UBressler ucacisa izimvo zengcinezelo ezinyanzelwa ngenkani (R.S.A) njengezo zithi

zithathelwe amanyathelo ngurhulumente ngokuthi athumele amapolisa, amajoni nabasebenzi
bakhe ukuba baqinisekise ukuba imithetho ephuhlisa ezo zimvo iyalandelwa.

Ezi zimvo zinyanzelwayo apha kwimfundo yabaNtsundu ziye zaphenjwa ngemithetho

yocalucalulo yemfundo elawula imfundo yabaNtsundu. Loo mithetho ke yileyo ifana neBantu
Education Act yowe-1953 neExtension of University Act yowe-1959. Le mithetho
ibiqinisekisa ukuba abafundi abaNtsundu banikwa imfundo yabo eyodwa nengxengekileyo.

Owona mthetho wawubabhokodisa kakhulu abafundi abaNtsundu ngulowo weBantu

Educaction owawuqinisekisa ukuba abafundi aba bafumana imfundo engabasi ndawo.
Ukucacisa ngale Mfundo yabaNtu uLonsdale (1988:202) uchaphazela athi:

The entire structure of Bantu Education was calculated to produce

a black population which was not only poorly educcated and
subordinated, but which would also accept its subordination and
low level education as natural as fitting for a racially inferior
people.

Le mfundo yayiyilelwe ukwenza abaNtsundu ukuba ingcinezelo yabo bayithathe njengento

edaliweyo, batsho ke bayamkele. Isikhokelo seMarxism silwa ubomi bengcinezelo abaNtsundu
ababebuphila phantsi kwale mfundo.

Umthetho weUniversity Extension wona wawuvalela abafundi abaNtsundu ukuba bangangeni

kwiiyunivesithi ezazilungiselelwe abamHlophe kuphela. Olu luvo lungasentla luphuhliswa
19
yingxelo yekomishoni yaseCiskei yowe-1980 ethi kumhlathi wama-42 kwiphepha 24:

In 1959 the admission of black students to white universities was

prohibited except with government approval. Students were
normally not allowed to enrol for courses at White universities for
which facilities existed in black universities.

Abafundi abaNtsundu babengavumelekanga ukuba bafunde kwiiyunivesithi zabamhlophe

ngaphandle kokuba umfundi afumane imvume kurhulumente. Kwakusithiwa neeyunivesithi
zabaNtsundu zinazo izixhobo zokufunda, ngoko ke, mabangagcwalisi ezo zabaMhlophe.
Iiyunivesithi zabamHlophe eMzantsi Afrika yayizezo zifana neWitwatersrand, iRand Afrikaanse
Universiteit, iUniversity of South Africa, iRhodes neStellenbosch. Abafundi abaNtsundu bona
babefunda eUniversity College of Fort Hare.

Isikhokelo seMarxism sicebisa abacinezelwa ukuba balwele ukulingana nabo babaphetheyo, oko
kutsho abaNtsundu balingane nabamHlophe, ngakwicala lemfundo, endaweni yokuba babulele
loo nto bayinikwayo kuba babengenalo olu hlobo lwemfundo yabamHlophe. AbaNtsundu
babengazi nto ngakubhala nakufunda okubhaliweyo nangona babefundile nje, kodwa
abamHlophe babafundisa ezi zinto, nokuba babafundisa njani na.

ISAHLUKO 2

2.1 IMFUNDO YEMVELI YAKWANTU

Abefundisi abamHlophe abafika kweli loMzantsi Afrika ngenkulungwane yeshumi elinesibhozo

bazingomba isifuba besithi ngabo abeza nemfundo kubantu abaNtsundu. Ingxaki yile yokuba
abaziboni ukuba beza nohlobo oluthile lwemfundo kuba injongo yabo yayikukwenza abantu

20
abaNtsundu bazijongele phantsi bacingele abamHlophe njengabantu abaphezulu. Eyona njongo
iphambili yabefundisi yayikukufundisa abaNtu iBhayibhile, kodwa abamHlophe babekwajonge
nokohlutha umhlaba wabaNtsundu batsho babacinezele ngaphaya koko.

Emva kokuba abefundisi befundise abaNtsundu ukufunda nokubhala, abantu abaNtsundu

abakwazanga ukukhathalela inkcubeko nobuzwe babo, batsho basala begomagomene
neBhayibhile ngeli xesha abamHlophe baphethe umhlaba. Olu luvo lungasentla lucaciswa
nguVapi (1997:53) ngokucaphula uJabavu kuSchapera xa esithi:

When the white man first came to you [Africans] he had the Bible
and you had land; but now you have the Bible and he has land.

AbaMhlophe bakhohlise abaNtsundu ngeBhayibhile baze bathi ngoku abaNtu basalibele

kukubenzela ubuntu belandela neemfundiso zeBhayibhile, basala abaMhlophe berhwaphiliza
umhlaba wabo baze abaNtu bagqibela ngokuba ngabaphambukeli kwilizwe labo lokuzalwa.
Bakhohliseka abaNtu yimfundo neemfundiso zabaMhlophe. Xa sijonga ukuba imfundo le
yintoni na sifumana ukuba abaNtu babengafundiswa koko bebulawa.

2.1.1 YINTONI IMFUNDO?

Imfundo sisixhobo sokudlulisa ulwazi esisetyenziswa ngabantu ukwabelana ngolwazi;

njengembongi yomthonyama idlulisela ulwazi lwayo lweziganeko zesizwe kubaphulaphuli bayo.
UDuminy noSteyn (1985:90 bacacisa bathi ngemfundo:

The concept education ... refers to the leading or nourishment of

another person.

Aba babhali bathi imfundo kukubonisa nokwakha omnye umntu. Kukwanjalo nakwiintsomi xa
umakhulu ebalisela abazukulwana bakhe intsomi ukuze bohlule phakathi kokuhle nokubi batsho
benze oko kuhle ukuze babe lulutho elizweni. Umzekelo; intsomi ethi "UNomvume
noNogqwashu" iyakudulisa oku. UNomvume, onceda abalinganiswa abasengxakini ugqibela

23
ngokuvuzwa ngokuhle aze uNogqwashu ongabakhathalelanga abantu abasengxakini agqibele
ngokuxhwaleka. Ukucacisa olu luvo lungasentla uDuminy noSteyn (ibid:15) bathi:

Education aims at guiding, leading and assisting the young people

to become what they ought to become.

Kwiimfundiso ezisezintsomini umntwana ufunda ukuba abe nesimilo, imbeko nokunyaniseka

ukuze aphumelele ebomini. Umzekelo; kwintsomi "yechibi leenyamakazi" umntwana ufunda
ukuba amaqhinga akasi mntu ndawo, umntu kufuneka anyaniseke ukuze ahlale kakuhle nabantu.
Kule ntsomi uDyakalashe onamaqhinga uphetha ngokubulawa ngenxa yokuba esenza
amaqhinga.

Ukanti kulwaluko nentonjane abafana neentombi bafundiswa izinto ezibenza balungele ukuba
ngamadoda nabafazi bangomso. Kulwaluko umkhwetha ufundiswa ukomelela, ukunyamezela
nokuqina ukuze alungele iimfazwe zesizwe. Olu luvo lungasentla uSoga (1979:86) ulucacisa
athi:

Ulwaluko ... ibikukuyifundisa [inkwenkwe] ukunyamezela

iintlungu, ize ibe yindoda eqinileyo enge-ethe-ethe ngomhla
weentonga.

Intonjane yona ifundiswa ubumama ngokuthi ifundiswe indlela eyiyo yokuphatha usana xa
iluncancisa ukuze lungafuthamiseleki. Zonke ke ezi mfundiso zilungiselela umntwana ukuba abe
nakho ukuzimela ngomso. Ukuphuhlisa olu luvo lungasentla uHaralambos nabanye (1980:174)
bacaphula uDurkheim xa athi:

Education teaches the individual specific skills necessary for his

future occupation.

Umntu unikwa ulwazi oluphangaleleyo ngaloo nto aya kugqibela ngokuba yiyo. UFarrant
(1980:18) yena uyichaza ngolu hlobo imfundo:

24
 Education describes the total process of human learning by which
knowledge is imparted, faculties trained and skills developed.

Yena uFarrant uthi imfundo yindlela epheleleyo yokwahlulelana ngolwazi, ukulungisa

nokukhulisa iziphiwo zabantu. Le mfundo athetha ngayo apha uFarrant yileyo yokuba athi
umntu xa enento ayaziyo abonise abanye ukuba yenziwa njani na, kanti njalo uphuhlisa iziphiwo
zabo bayidalelweyo loo nto, mhlawumbi, abebengazazi ukuba isisiphiwo kubo, umzekelo,
ukuqingqa imikhonto nokwenza iingqayi.

Ukucacisisa ukuba imfundo yintoni na kanye uEmile Durkheim ecatshulwa nguEzewu (1983:32)
uchaphazela athi:

[Education is the] influence exercised by the adult members of a

given society over the young ones.

Le nkcazelo ingasentla ibonisa umfutho abantu abadala abathi babe nawo ebantwaneni abahlala
nabo. Lo mfutho ngulowo ufunyanwa ngumntwana omncinci koodade bakhe, abazali kunye
nabanye abantu abadala abamngqongileyo ekhaya. Yiyo ke le nto kufuneka kungenziwanga zinto
zingakhiyo ezifana nokubethwa komfazi yindoda phambi kwabantwana. Ukuba oko kwenzekile,
umntwana oyinkwenkwe uya kucinga ukuba into eyenziwa nguyise, yokubetha unina, ilungile
aze naye akuba mdala azimisele ukuthi akuzeka ambethe umfazi wakhe. Oyintombazana yena
uya kuwoyika umendo kuba ecinga ngokubethwa ngumyeni wakhe akuba endile.

Ngokwezi nkcazelo zaba babhali balapha ngasentla kuphawuleka ukuba imfundo le ayilohlobo
lunye, iziindidi ezintathu. Umzekelo, kukho;

1) Imfundo yasekuhlaleni (informal education);

2) Imfundo yamaziko emfundo (formal education);
3) Imfundo yobugcisa (non-formal education).

Ezi ntlobo zemfundo zifumaneka kumntu wonke yaye nangona zinganyanzelekanga nje ukuba
zilandelelane ngohlobo ezibekwe ngalo apha ngasentla kodwa imfundo yasekuhlaleni isoloko

25
isiza kuqala. Kaloku le mfundo yile umntwana ayincanca ebeleni kunina de alunyulwe, aze
andule ke ngoku ukudlulela kubantu bekhaya, izihlobo nabahlobo.

Isiphiwo somntwana sisenokuvela esemncinci engekayi nakumaziko emfundo olwaluko

nentonjane okanye sivele kamva. Yiyo ke le nto kungekho kuqiniseka ngeyona mfundo ilandela
le mfundo yasekuhlaleni.

2.1.2 IMFUNDO YASEKUHLALENI

Imfundo yasekuhlaleni iqulethe konke athi umntwana akufunde ngokuthi ahlale nabantu
bakowabo nabahlobo bakhe. Le mfundo ayinatitshala yabelwe yena yaye ingenandawo isisigxina
ifundelwa kuyo. Ifumaneka naphi na apho kudibene khona abantu.

Esona siqalo sale mfundo yasekuhlaleni likhaya lomntwana yaye imfundo yasekhaya isisiqalo
nesiseko sayo yonke imfundo yomntu. Ukungqina olu luvo lungasentla uDuminy noSteyn
(1985:16) bathi:

Informal education forms the basis for all education.

Zonke iintlobo zemfundo ezilandelayo ziza emva kwale mfundo yasekuhlaleni. Kusekhaya apho
umntwana athi afunde isimilo nembeko, efundiswa ngabazali nezihlobo ezimngqongileyo.
Abona bantu bamgcinayo ngamaxesha amaninzi, nathi afunde lukhulu kubo umntwana, ngunina
noosisi bakhe. Ukucacisas olu luvo lungasentla uSchapera (1946:96) uthi:

Toddlers are looked after by mothers and elder sisters, who take
great pride in teaching them the correct way of greeting their
elders, of recieving gifts ... and countless other things.

Umntwana womXhosa uthi afundiswe ukuba xa ebulisa umntu omdala alumele, angathi "molo"
nje, koko athi, "molo mama" okanye "molo tata". Ngokunjalo naxa ephendula umbuzo kufuneka
athi, "ewe, tata" angathi, "ewe" nje. Xa ephiwa into ngumntu kufuneka abonise imbeko nesimilo
ngokuthi angayithathi ngesandla esinye ngokungathi uthatha imali ye"support" kumabhalana

26
wakwaMantyi, koko athathe ngazo zozibini ezidibanisile avove nangamadolo. Yiyo nale nto athi
umXhosa xa ebulela ngomlomo, "Ndibamba ngazibini" okanye "Ndibamba ngazo zozibini".

KwaXhosa ke le mfundo yasekuhlaleni ibiqala kumntwana omncinci phaya ekhaya de iye

kuqhina kwinkonde yexhego ngasebuhlanti. Emntwaneni omncinci abazali nabantu ahlala nabo
umntwana zezona titshala zigqibeleleyo. Ukungqina lo mcamango ungasentla uDuminy noSteyn
(1985:9) bacacisa ngolu hlobo:

Parents and family members are natural or primary educators.

Inkcazelo kaDuminy noSteyn ibeka elubala ukubaluleka kwabazali, izihlobo nezalamane

ngokubhekiselele kuncwadi lwemveli. Kaloku uthi umntwana eselusana xa ekhala kuba esozela
amthathe unina okanye usisi wakhe nokuba nguninakhulu amfunqule, ambeke esifubeni okanye
ambeleke emqolo emvumela ingoma efana nale:

Thula bhabhana
Mus' ukulila
Umam' uyeza
Nedina yomntwana

Isingqi esikule ngoma esidalwa ngamagama amabini kumqolo ngamnye athi akudibana
nentshukumo yalowo uvuma le ngoma, emana emmbambazela kancinci umntwana lowo, amtsho
ozele lowo uvunyelwayo. Le ngoma ke ingena phantsi koluhlu lweengoma athi uNtshinga
(1995:70) lolweengoma ezivunyelwa abantwana.

Kwakule mfundo yasekuhlaleni abantwana bathi bafunde lukhulu kumakhulu. Kaloku bona
bebelala noninakhulu endlwini enkulu, abazali babo belala bodwa kweyabo indlu. Kuthi ke
ngorhatya xa berhangqe iziko umakhulu ababalisele iintsomi abaya kuthi bafunde lukhulu kuzo.
Olu baliso lweentsomi, nolwaluthandwa kakhulu ngabantwana, lwalusenza ukuba umntwana lithi
lakutshona ilanga athi ngqee ukuya ngasekhaya kuba engafuni kuphoswa ziintsomi zikamakhulu.
Ngaloo ndlela ke ubaliso lweentsomi lwalunceda ekunqandeni ubundlobongela, obudla
ngokwenziwa ngamathunzi obumnyama. Ngeentsomi zakhe umakhulu uqokelela usapho ukuba

27
luhlale lundindene lumanyene. Kwangorhatya apho kwakuthi kudlalwe oorayi-rayi okanye
amaqhina apho umntwana ebefunda ukucinga ngokukhawuleza, zize njalo iingqondo zabantwana
ziloleke zibe bukhali ekucingeni ngokukhawuleza. Umzekelo weqhina uthi:

Rayi-rayi: Ndinanto yam ijinga phezu kweliwa

Impendulo: Sisivingco seselwa

Ukuze umntwana akwazi ukuphendula eli qhina ngokuchanekileyo kufuneka acinge

ngokukhawuleza ngezinto ezimngqongileyo nezisetyenziswayo apha entlalweni. Uya
kusebenzisa ingqondo yakhe ukuzakhela umfanekiso-ngqondweni weliwa nomntu ojinga phezu
kwalo ukuze afumane impendulo echanekileyo. Yonke ke le nto uyenza ngokukhawuleza kuba
eleqa ukuba iqhina eli lingade lichanwe ngomnye.

UDuminy noSteyn (ibid:15) baphinde bayicacise le mfundo yasekuhlaleni ngolu hlobo:

Informal education takes place in the ordinary day-to-day

interaction between children and adults and is generally
unsystematic and unorganised. Children are not always aware of
the fact that they are being influenced, and adults do not
necessarily plan to educate them.

Aba babhali bathi le mfundo ifumaneka ngokudlelana kwabantwana nabantu abadala abahlala
nabo. Le mfundo ayilungiswa ngokwezifundo ekufuneka zifundiwe ngumntwana kangangokuba
nalowo ufundiswayo ude maxa wambi angaziqondi ukuba uyafunda. Nabazali abo bamfundisayo
abacwangcisi ukuba baza kumfundisa ntoni na umntwana. Konke kuyazenzekela nje.
Ukungqina olu luvo lungasentla uFarrant (1980:19) ucacisa athi:

In the case of informal education ... much of learning [that] goes

on is almost unconscious as with those things the child learns
from his family, friends, experience and environment.

Ngokwezimvo zaba babhali bangasentla, kuyacaca ukuba imfundo yasekuhlaleni ayifumaneki nje

28
kuphela ebazalini nakubantu abadala, ikwafumaneka nakubalingane kwakunye namava athi
umntwana awafumane apha entlalweni. Umzekelo, umntwana oyintombazana uthi ngokumana
ebukela xa kutyatyekwa izindlu, elandela xa kusiyiwa kuthezwa ade naye azibone ekwazi
ukuyenza loo misebenzi. Oyinkwenkwe yena uqala ngokuxonxa iintswazana xa uyise eqingqa
iintonga zakhe ade agqibele ngokwenza ezakhe iintonga zokulwa amadabi obukhwenkwe.
Ngokuya bekhula ke abantwana baba nemisetyenzana eyabelwe bona. Amakhwenkwe alusa
amathole, iigusha endle, apho afundisana ukudlala iintonga. Ukungqina olu luvo lungasentla
uMakuliwe (1995:2) ucacisa athi:

Abantwana [endle] bafundisana ukuhlanganisa nokubetha

iintonga ...

Athi amakhwenkwe ngokumana evana amandla, ecweya, kubekho amadadlana amana ewabonisa
iindlela-ndlela zokudlala iintonga. Abonakala apha ke amakhalipha namagwala. Igwala uya
kulibona ngogqajolo lwentonga ukuze limana limchwetha likude lowo lidlala naye. Zikwavela
apha ke neembongi zesizwe sangomso, kuba kaloku la alwayo amana ebongwa etyityelwa
ngezibongo zawo zobukhwenkwe kusithiwa:

Yibambe mfo kaThobigunya

Macand' ecebula
Zulu liyezisa,
Udl' umthum' athi yipesika!

Iya kuthi ke inkwenkwe yakuva izibongo zayo izive inamandla ixomoloze noxa iqonda ukuba
yonganyelwe ngumthwalo. Kukwezi ntonga ke apho amakhwenkwe eelali ngeelali athi ayile
amadabi obukhwenkwe, evana amandla. Ngamadoda emfazwe aza kuhlabela igwatyu ngomso ke
la!

Amakhwenkwe akafundisani zintonga kuphela phaya endle, afunda nokuzingela nokugibisela

iintaka ezibhabhayo, esenza izigu ezithi zibambise iintaka neempuku. Ukuphuhlisa olu luvo
lungasentla uSchapera (1946:97) uchaphazela athi:

29
 While herding all day, the boys acquire a wealth of veldlore.
They learn to know the names of all the edible birds and plants,
they learn to make traps and organise their own hunts and fights,
becoming adept at killing birds on the wind by hurling
knobkerries at them.

Ke ngoko amakhwenkwe le mfundo yasekuhlaleni ayifumana emadlelweni xa alusile ngokuthi

afunde afundisane izinto ngezinto. Afunda amagama eentaka zasendle ezifana nenqilo, isikhova
nesagwityi, atsho azi nokuba kukho iintaka ezinentsingiselo empilweni yabantu. Umzekelo,
inqilo yintaka yethamsanqa ize isikhova ibe yintaka yelishwa.

Amantombazana amadadlana nawo anomsebenzi wawo awabelwe wona. Lowo ke ngumsebenzi

wokugcina iintsana ngeli xesha oonina besasebenza apha ekhayeni. Lo msebenzi wawo
ungumfuziselo woko aza kuba kuko la mantombazana ebudaleni, owokuba ngoomama besizwe.
Aphinde la mantombazana akhe amanzi, imbola nomhlaba wokosula izindlu ngaphakathi atheze
neenkuni. Nale misebenzi yile baya kuyenza xa sele bekhulile.

Bathi ke aba bantwana ngokuya bekhula bade bafikelele kwinqanaba lokuthandana ekuthiwa
kukudlala. Eli nqanaba libalulekile ebomini bomntu kuba kulapho umntwana afunda khona
indlela eyiyo yokuziphatha. Amakhwenkwe namantombazana afundiswa indlela eyiyo yokudlala
nabalingane bawo ngoobhuti noosisi bawo, ukuze kungabikho ziqhamo zibi zifana nokukhulelwa
kwamantombazana. Ukungqina olu luvo lungasentla uTom (1997:4) ucacisas athi:

Abalingane noosisi bayo [intombi] bayayifundisa iindlela

zokudlala nale nkwenkwe, ibe nakwicala lenkwenkwe
iyafundiswa ezi ndlela.

Eyona ndlela iyiyo yokudlala kwenkwenkwe nentombazana abathi bayifundiswe kukuba

bangalali okwabantu abatshatileyo nabafuna abantwana. Inkwenkwe ifundiswa ukuba idlale
ngamathanga entombazana ingenyukeli ngasentla. Nentombazana ifundiswa ukuba izidle
ngobuntombi bayo, ingavumi kudlalwe ngeenkomo zamaNantsi. Kulo mdlalo waba bantwana ke
akunakuphuma ziqhamo zasisu ukuba bazigcinile iimfundiso zabo.

30
Enye into ebalulekileyo kulo mdlalo wesi sibini kukuba yaziwe inkwenkwe edlala nentombi
yomzi lowo ukuze xa kunokubakho impazamo yeziqhamo ezibi kungabe kufunwa isitya
emnyameni, kuyiwe ngqo kwikhaya lominini-senzo. Le nto yokwaziwa komfana kulontombi
yayinceda ekubeni intombi ingakwazi ukubatshintsha rhoqo abafana aba kuba ineentloni
zokusoloko yazisa abafana abatsha ekhaya. Ngale ndlela ke ayegcinakala amantombazana
akwaNtu yaye ilihlazo elibi into yokukhulelwa kwentombazana okanye intombi engatshatanga.
Kwakungafani nala maxesha apho sele ingathi lihlazo into yentombi engazalelanga ekhaya
phambi kokuba itshate (ukuba iyatshata phofu!) Iintombi namantombazana amancinci ngoku
zitshintsha abafana namakhwenkwe okwamanz' evasi. Ukuphuhlisa olu luvo lungasentla uTom
(1997:2) uphawula athi:

Uthandwano phakathi kolutsha lwakwaXhosa poqo luqhutywa

ngeyona ndlela iyiyo ... Le nyaniso iboniswa kukugcinakala
kweentombi zakwaXhosa. Abantwana bamagqobhoka
kwanababefundisi ngokunjalo, benzakala besebancinane kakhulu.
Asingethethi ke ngokuba makhulu kwamanani ezi ngxwelerha.

Kungenxa yokutyeshelwa kwemfundo yemveli yakwaNtu okwenziwe kukufika kwempucuko

yabaMhlophe ukuba kube nezinga eliphezulu labantwana abaNtsundu abophuka ibele
besebancinane. Kungokuba abamHlophe bafika bathi iimfundiso zamaXhosa zizinto zobuhedeni
mabazilahle abantu baye ezikolweni nasezinkonzweni. Ukuxhasa olu luvo lungasentla, uNgewu
(1995:34) ucacisa athi:

[AbaMhlophe] [ba]khabela phaya kude kwamfundo abantu

abaNtsundu [a]babenayo yathiywa magama wambi afana
nobuhedeni "heathenism," ukungaqhuqheki, "uncivilized," ...

AbaMhlophe batshabhisa imfundo yabaNtu kuba bezimisele ukutyala imfundo yabo

yaseNtshona. Le mfundo yayingasekelwanga kumakha umntu oNtsundu, koko imchitha.
Ukuxhasa olu luvo lungasentla uNgewu (1995:35/37) ucacisa athi:

31
 Olu hlobo lwemfundo [yaseNtshona] alubuphuhlisanga ubuntu
bomfundi kuba lwenze umfundi oNtsundu wazidela, ezeya ukuba
akagqibelelanga ebuntwini bakhe. ... Esona siseko sibalaseleyo
sale mfundo yayikukucinezela umntu oNtsundu nokumenza
umphambukeli kwilizwe lakhe.

Ngexesha lemfundo yemveli yakwaNtu kwakungekho mkhethe, wonke umntu elingana yaye
efundiswa ngokufanayo, kungekho kuthi kukho imfundo ebekwe bucala ilungiselelwe abanye
abantu, njengoko kuye kwanjalo ngexesha lasemva kolohlutho lolawulo (post-colonial period)
emva kokufika kwabaMhlophe kweli loMzantsi Afrika.

Inqanaba lobomi lomntwana elilandela elo lokudlala linqanaba lokuya kumaziko emfundo,
ulwaluko nentonjane. Uthi umntwana akufikisa abonakale elulungele olu hlobo lwemfundo
olufumaneka kula maziko emfundo.

2.1.3 IMFUNDO YAMAZIKO EMFUNDO OLWALUKO NENTONJANE

Imfundo yamaziko emfundo olwaluko nentonjane yimfundo efumaneka ngokuthi kubekho umntu
othile omele ukufundisa abafundi ulwazi abaya kulusebenzisa ekukhuleni kwabo. Yimfundo
eqingqiweyo yaza yalungiselelwa abantwana ukuze ibalungiselele ukuba zezo zinto baza
kugqibela ngokuba zizo ebomini babo. UDuminy noSteyn (1985:16) bayichaza ngolu hlobo le
mfundo:

Formal education is a planned and systematic way of leading the

child in the acquisition of the skill, knowledge and attitudes which
he himself, his parents, his society and God want him to acquire.

Ke ngoko, imfundo yakumaziko olwaluko nentonjane iyacwangciswa yaye yindlela yokukhokela

nokubonisa umntwana indlela yokufumana amava, ulwazi nezinto ezifunwa nguye, abazali
bakhe, intlalo yakhe noThixo.

Imfundo efumaneka kula maziko olwaluko nentonjane ithi ilungiselele umntwana ukungena

32
kwinqanaba elilandelayo lobomi. Loo manqanaba ke bubudoda enkwenkweni, nobufazi
entombini. Ukungqina olu luvo lungasentla uSchapera (1946:99) uphawula athi:

Formal education is given in the initiation schools, which play a

very important part in the life of every individual.

Kula maziko emfundo yonke into efundiswayo idluliswa ngezwi lomlomo, loo nto ke itsho
izenze izifundo zakula maziko zibe yinxalenye yoncwadi lwemveli. UCanonici kuGroenewald
(1990:129) uchaza athi ngolu ncwadi lwemveli:

Oral literature is spoken and performed art form whose medium is

the spoken word, ... [It] is also a communal act, as it involves
both a performer and an audience.

Ngamanye amazwi, uncwadi lwemveli luncwadi oluthethwayo lwenziwe, kwaye luthi

lugqithiswe ngelizwi lomlomo. Lukwabubugcisa bento ebukekayo equka umenzi
nabaphulaphuli. Ukungqina olu luvo lungasentla lokuba kumaziko emfundo kudluliswa ulwazi
ngomlomo uSteyn nabanye (1988:29) baphawula bathi:

In the school knowledge is traditionally transmitted to pupils by

means of a spoken word.

Abakhwetha babaliselwa likhankatha iimbali zesizwe ezinjengekaTshaka wamaZulu

owayewukhusela kangangoko anakho umhlaba wamaZulu. Ukanti nayo intonjane iimfundiso
ezifumanayo ziza ngomlomo. Oodadobawo bayo bayixelela ngomlomo indlela yokuziphatha
emzini, ukuba kuyahlonitshwa, akunkqangazwa nje yonke into.

2.1.4 ULWALUKO NJENGEZIKO LEMFUNDO

Ulwaluko lisiko labaNtu elihamba nemfundiso. Inkwenkwe yoluka xa sele ikwibakala lokungena
ebuntwini obudala. Ulwaluko olu ke yibhulorho ekhupha inkwenkwe ebuntwaneni iyisa
ebudaleni. Ukucacisa olu luvo lungasentla uAshton (1967:46) uthi:

33
 The significance of initiation lies primarily in its function as "rite
de passage," marking and effecting the transition from
adolescence to adulthood. It is used also to be an important
[educational] institution.

Ulwaluko ke, lisiko elisetyenziswa ngabantu abaNtsundu njengebhulorho yokuwela ukusuka

ebukhwenkweni ukuya ebudodeni, lukwalilo neziko lemfundo. Kudliwano-ndlebe notata uSehla
Seplane waseNgwemnyama kuQumbu, utata lo uchaze ngolwaluko wenjenje; "Inkwenkwe
yenzelwa isuthu endle apho iya kuhlala iintsuku ezisibhozo emva kokuba yolusiwe. Emva kwazo
iyojiswa, ityiswe izinto ebikade ingazityi. Kaloku ibisitya iinkobe, isela amanzi agalelwe lo
mhlaba kuthiwa yintuku okanye uthuthu, nawo ingawaseli kakhulu." Le nkcazelo kaSeplane
idulisa ukuba inkwenkwe ihlala esuthwini izilile emva kokuba yolusiwe.

Xa ke inkwenkwe iza kwaluka yakhelwa isuthu okanye ibhuma, eliyindlu yalo ekude nemizi, idla
ngokuba sezintabeni. Yiyo nale nto amaXhosa athi xa esithi olukile athi sele evela entabeni.
Ukungqina olu luvo lwasentabeni uHammond-Tooke (1974:229)ucacisa athi:

An essential feature of initiation schools is that the boys should be

physically separated from the rest of the community for at least
some part of the school.

Amakhwenkwe ahlaliswa endaweni yawo wodwa kude nabantu ngeli xesha asekweli ziko
lemfundo. Oku kususwa kwawo eluntwini kungumqondiso wokubulawa kobukhwenkwe ukuze
kuzalwe ngokutsha ubudoda kule nkwenkwe yolukileyo. Ukungqina olu luvo lungasentla uSoga
(1931:123) uphawula athi:

The symbol of death is illustrated by the attempt to make them

different by using a different language, by avoiding people and
living away from normal social environment.

Kulo mzi wawo ubucala, amakhwenkwe afunda ulwimi olutsha azile ukudibana nabantu.

34
Umzekelo; amanzi kuthiwa ngamacam.

Ngaphambi kokuba yoluswe inkwenkwe yenzelwa umbholorho, umgcobo wolutsha, ngobusuku

obandulela le mini iza koluswa ngayo. Kulo mbholorho amakhwenkwe ayateya, abafana
bayagaja beqhwatyelwa bevunyelwa ziintombi namantombazana. Apha bavuma ingoma bathi:

Umhlabeli: Ndaluse Ndiyamzonda

Abalandeli: Ho-wa-yo-wa
Umhlabeli: Makwedini ndiza koluka
Abalandeli: Ho-ya-ha-halala
Umhlabeli: Ziph' iibhokhwe zam?
Abalandeli: Ho-ha-yo-ngo-halala

Kule ngoma amakhwenkwe aza koluka ayagaja ebonisa izimbo zawo ekwabonisa nokuba akoyiki
ukoluka. Kulo mgcobo ke ikwakho nebhekile yobhelu lomsele. Le nkwenkwe iza koluka
ihlaliswa entla ukuze ingabaleki xa ithe kanti itshintshe iingqondo ngalo mcimbi wayo. Kaloku
abanye basiwa ngenkani kule ndawo kuba kucaca ukuba baya kufa bengamakhwenkwe.

Kuthi ngenj' ixukuxa ngemini elandelayo iphume inkwenkwe endlwini yombholorho ikhatshwa
ngabafana ukuyisa kooyise ebuhlanti apho ifika ikhululwe iimpahla zobukhwenkwe iguywe
intloko, ize yambathiswe ingubo enombala omnye, onokuba mhlophe, mdaka okanye ngwevu,
ibe nemigca emibini enombala ongafaniyo nengubo le. Le ngubo ke ibizwa ngokuba sisabhalala.
Yombathiswa le ngubo ke iyithi wambu ukusuka entloko ukuya ezinzwaneni, iphethe induku
yayo iyithe qhiwu apha phezu kwegxalaba. Emva koko ke inkwenkwe ikhatshwa ngamadoda
nabafana beyisa ebhomeni behamba behlabela ingoma yolwaluko, uSomagwaza besithi:

Umhlabeli: Somagwaza, ndiza kugwaza ngalo mkhonto!

Abalandeli: Ha-wu-we!
Umhlabeli: Somagwaza, ndiza kugwaza ngalo mkhonto!
Abalandeli: Ha-wu-we!

Le ngoma ivunywa nangamadoda omkhosi xa esiya emfazweni kuba iyomeleza, yenza lowo

35
uyivumayo okanye uyivunyelwayo azive elidela-kufa. Nenkwenkwe eyolukayo ke ivunyelwa le
ngoma kuba kusaziwa ukuba inayo intaka enayo, ngoko ke, kususwa intaka leyo. Ukungqina olu
luvo lungasentla uJafta (1978:23) ucacisa athi:

When the boy is taken to the circumcision lodge he is

symbolically surrounded by the male population who engage in a
war song and dance, `Somagwaza' which is intended to instil
bravery and national pride so that the initiate may create a picture
of himself as a powerful member of the group.

Le ngoma yomeleza inkwenkwe le ikwayenza ilunda ngesizwe sayo ukuze izingce ngaso ifune
ukusisebenzela khona ukuze siphumelele.

Ngalo lonke eli xesha kuhlatyelwa le ngoma amakhwenkwe nabafana badlala iintonga,
abasegoqweni bayayiyizela. Kuya kuthi ke xa besondela ebhumeni, amakhwenkwe nabasetyhini
bajike kusale amadoda amadala kunye nenkwenkwe eyolukayo. Inkwenkwe ingeniswa ebhumeni
yoluswe yingcibi ngomdlanga. Ithi ke inkwenkwe iqatywe ingceke umzimba wonke ize njalo
ibe ngumkhwetha. Le ngceke ngumqondiso wobunyulu beqanaba lobomi akulo umkhwetha.

Apha ebhumeni inkwenkwe ijongwa likhankatha layo eliyindoda esele iqinile nenamava
ngobomi. Leli khankatha ke elithi lifundise umkhwetha lo yonke into efundwa esuthwini efana
nembali yeenkosi zakhe ezifana noHintsa owathi wadutyulwa ngabaMhlophe ezama ukukhusela
umhlaba wamaXhosa. Uthi umkhwetha akuva ngale mbali azive ezingca ngobuzwe bakhe yaye
azazi ukuba akaziphileli, koko uphilela isizwe sakhe ekufuneka esikhusele.

Ikhankatha limele ititshala kule mfundo yabamHlophe kuba ngumntu osele enamava ngobomi
nonolwazi oluphangaleleyo. Iingcali zemfundo ziluxhasa olu luvo lungasentla zibhekiselele kule
mfundo yabaMhlophe yanamhla. UDuminy noSteyn (1985:10) bathi:

The educator is an adult person who accept responsibility for

supporting the child.

36
Njengomntu omdala, ikhankatha kufuneka lazi ukuba umkhwetha, njengomfundi, uxhomekeke
kulo ngolwazi. UFarrant (1985:169) yena ungqina athi:

The teacher is the source of almost all the knowledge that the
children acquire in class.

UFarrant uthi ititshala sisisele apho umfundi adimbaza khona phantse lonke ulwazi ngezifundo
zakhe.

Ngaphandle kokuba ulwaluko olu ilisiko luyaphumelela nasekubeni liziko lemfundo

eligqibeleleyo kuba abakhwetha bafunda lukhulu ngobomi abaza kungena kubo bobudoda.
Ukuphuhlisa olu luvo lungasentla uSchapera (1967:21) ucacisa ngolu hlobo:

At the [circumcision] "lodge" the boys were first circumcised in

order of tribal precedence, and then systematically taught a
number of secret formulae and songs, their tribal laws and beliefs,
and the necessity of implicit obedience to the elders.

Kusesuthwini ke apho umkhwetha afundiswa khona umthetho, isithethe nesiko lesiNtu.

Ufundiswa intlonipho nembeko yokuba naxa sele ephumile apho esuthwini, elikrwala, amnike
imbeko umfana owoluke kuqala kunaye, azi nokuba nasentselweni umfana okanye ikrwala
akayifinci ibhekile nokuba ifike kuye sele ikhanya inyanga na, kufuneka intlenge iselwe
yinkonde. Enye into kufuneka lazi into yokuba entlombeni yabafana neentombi indawo yekrwala
isentla, yaye ikrwala alinakubambelana nomfana omdala entombini.

Umkhwetha esuthwini ufundiswa imbali yesizwe afundiswe ngamaqhawe, amaqhawekazi

namaqhaji esizwe sakhe. Ufunda ngembali yooNongqawuse nooThuthula, amaqhawekazi
akwaXhosa, afunde nangobukroti nobukhali bengqondo bamadoda akudala afana nooGxuluwe
ekwathi ngabo kwasekeka izaci ezifana nezi: "Amazwembe-zwembe kaGxuluwe", "Ukuthetha
uNongqawuse." Ukuphuhlisa uluvo lwemfundo yasesuthwini, uAshton (1967:51) ucacisa athi:

They [the initiates] are given talks ... on tribal history, correct

37
 forms of behaviour and morality. The virtues stressed are
chastity, honesty, reliability, courage, humility and respect for
elders and chiefs.

Kule mfundo yasesuthwini into ecacayo kukuba abakhwetha bafundiswa ukunyaniseka,

ukuzithemba nokuthembeka, ukuzithoba nokuthobela iinkosi, abantu abadala kwanabantwana.
Kaloku nabantwana aba baza kufunda apha kuye (umkhwetha) xa sele ephumile esuthwini,
selebizwa ngoku ngokuba ngumfana.

Xa imbali yesizwe nobuqhawe bookhokho bomkhwetha buthe bathiwa thaca phambi kwakhe,
umkhwetha uthi azingce ngobuntu bakhe, angazideli yaye afunde ukusebenzela isizwe sakhe
ukuze siphumelele. Ukungqina olu luvo lungasentla, uHaralambos nabanye (1980:173)
baphawula bathi ngale mbali:

Education, and in particular, the teaching of history, provides this

link between the individual and the society. If the history of his
society is brought alive to the child, he will come to see he is a
part of something larger than himself, he will develop a sense of
commitment to the social group.

Eyona njongo yokufundiswa kwembali esuthwini okanye kumaziko emfundo jikelele

kukukhuthaza umfundi ongumkhwetha ukuba azingce ngobuzwe bakhe nesizwe sakhe, azibone
eyinxalenye yento epheleleyo, azimisele ukusebenzela isizwe sakhe, hayi isiqu sakhe.

Le njongo yokufundiswa kwabakhwetha esuthwini imbali yabo iyakhabana nenjongo

yokufundiswa kwembali yabaNtsundu kumaziko emfundo abaMhlophe ngexesha
lekholoniyalizim. Kaloku ngelo xesha bebefundiswa imbali yabaMhlophe ebonisa ubuqhawe
nobukrelekrele babamHlophe ize imbali yabaNtsundu ibe yileyo iphuhlisa ubuyatha beenkokeli
eziNtsundu. Ukuphuhlisa lo mcamango ungasentla uLonsdale (1988:202) ucacisa athi:

The teaching of racist histories ... proved the `superiority' of the

whites, devalued precolonial African societies, denigrated the role

38
 of black people in the construction of modern South Africa.

Imfundo yasesuthwini ikhabene kakhulu ke nezi mfundiso zasezikolweni zabamHlophe kuba

kaloku kuyo umkhwetha ufundiswa imbali yakhe njengoko injalo, ukanti kula maziko emfundo
anamhla umfundi oNtsundu unikwa imbali engeyiyo ngesizwe sakhe.

Ikhankatha liphinda lifundise abakhwetha ukunyamezela iimeko zobudoda abaya kubo kunye
nendlela yokuziphatha efanelekileyo xa sele bengamadoda. Bafunda ukunyamezela kwangomhla
aboluswa ngawo apho kufuneka umntu angalili yaye angabonakalisi ngathi uva iintlungu kuba
indoda ayifanelanga kulila. Uphinda afundiswe ukuba indoda asiyondoda ngokuba yindlamanzi
koko ngokukhathalela usapho lwayo. Ukuqaqambisa olu luvo lungasentla uMakuliwe (1995:36)
ucaphula uTamsanqa ethetha amazwi adla ngokuthethwa ziingwevu xa ziyala abakhwetha xa
bephuma esuthwini zisithi:

... Eyona nto beniyele yona ke phaya esuthwini kukuya kufunda

uzilo nonyamezelo. ...

Uzilo umkhwetha ulufunde ngokwaneleyo xa ebesitya ukutya okungenatyiwa engaseli namanzi,

ngaphandle kwala manzi axutywe nothuthu okanye umhlaba wentuku, yaye ezile nokudibana
neentombi.

Enye into efundwa ngumkhwetha esuthwini lulwimi lwabakhwetha lwasesuthwini, ulwimi

lokuhlonipha apho ezi zinto bazizilileyo abakhwetha bazihloniphayo, baziphe amagama amatsha.
Umzekelo:

IGAMA ISIHLONIPHO

umfazi isigqwathi
intombi intshiki
indlu ibhuma
amanzi amacam

39
Kwezi zihlonipho zingasentla kuqapheleka ukuba ezi zinto zihlonitshwayo zezo umkhwetha
kungafunekanga ehlangene nazo ngexesha lobukhwetha bakhe. Umfazi akasondeli nokusondela
esuthwini kuba kungafunekanga ehlangene nomkhwetha kangangokuba naxa kuthe kwacaca
ukuba umkhwetha uza kudibana nomfazi endleleni yakhe, uyayilahla aguqukele kwelinye icala.
Intombi esele ihlamba ayingeni esuthwini yaye ayivumelekanga nokuba ipheke ukutya
kwabakhwetha. Umkhwetha akasondeli ezindlwini kuba kucingeleka ukuba uza kuhlangana
neenyoka zabafazi. Amanzi ke wona akawaseli ngeentsuku zakhe zokuqala olukile kuba
ampholisa kade kuba xa esela kuza kufuneka amane esiya kuchitha amanzi qho, nto ke leyo iza
kumthunuka. Uthi xa ede wawasela amanzi abe agalelwe umhlaba wentuku okanye uthuthu.

Ukucacisa ngalo mba wokuhlonipha kwabakhwetha uSoga (1931:210) uchaphazela athi:

Circumcised boys, whose status is indeterminate, being half-way

between boys and men, employ a limited vocabulary of hlonipha
words perculiar to themselves.

Oku kuhlonipha kwabakhwetha kwenziwa kukuba besuka kwelinye inqanaba bengena kwelinye
inqanaba lobomi. Oku kufana nokuhlonipha komtshakazi osuka ebuntombini engena ebufazini.

Umkhwetha esuthwini ufunda nokutshila, oko kuthi umxhentso wabakhwetha apho athi uJafta
(1978:111) banxiba izibheshu ezenziwe ngamaxolo omthi ezibizwa ngokuba yimihlambi kunye
neminqwazi yengca, ebizwa ngokuba yingcambane, ethi ibogqume ubuso. Ukuphuhlisa olu luvo
lokutshila kwabakhwetha uMakuliwe (1995:40) ucacisa athi:

[Amakhwenkwe esuthwini] ... afundiswa umtshilo umxhentso

wabakhwetha.

Lo mtshilo ke ngulo bathi abakhwetha beelali ngeelali bakhuphisane ngawo xa behambelene.

Ukuphuhlisa olu luvo lungasentla uTyrrell (1976:190-1) uthi:

During the term of [circumcision] school, these boys have ample

opportunity of exhibiting their strength and dancing prowess by

40
 visiting neighbouring kraals in school groups and performing,
their identity always concealed under mask and whitening.

Bathi ke abakhwetha batshile nabanye bengazani kuba bogqunywe yingceke nengcambane

abazithwalayo zibogqume ubuso.

Ngemini yomphumo womkhwetha kuthi kwakusasa akhatshwe ngeenkomo zakowabo ukuya

kuhlamba emlanjeni. Endleleni eya khona ulahla ingubo yakhe aleqwe ngabafana, bambethe
apho bamfumene khona. Ngale ndlela kujongwa ukuba unaso na isantya sokumelana nobomi aya
kubo bobudoda apho kuzingelwayo kukwaliwa neemfazwe. Ukuphuma kwakhe ebhumeni, lona
lisala litshiswa, kutshiswa "ubukhwenkwe" bomkhwetha. Ukutshiswa kwesuthu kungumqondiso
wokuguquka kobomi bomkhwetha ukusuka kwinqanaba lobufana ukuya kwelobudoda.
Ngokutshiswa kwebhuma kulindelwe ukuba ubukhwenkwe nezimbo zabo zitshele apho, yiyo ke
le nto kufuneka umkhwetha engajonganga ngasemva. UMakuliwe (1995:40) uthi xa ephawula
ngoku kutsha kwendlu yomkhwetha:

Kufuneka [amakrwala] ajonge phambili anganyeki ngasemva

abone ithonto xa lisitsha.

NoSoga (1979:88) uyakuchaphazela oku kutshiswa kwebhuma xa esithi:

Seleyalwe kakade [amakrwala] ukungakhe akhangele ngasemva
ekutshisweni komzi wawo wasendle.

Kaloku phaya esuthwini bafundiswe ukuba bohlukane nezimbo zobukhwenkwe, ngoko ke xa

umkhwetha ethe wajonga xa ibhoma lisitsha angazibona sele elila, kanti yinto yamakhwenkwe ke
leyo, indoda ayilili nokuba seyingxang' engxangxasini!

Naxa behlala ke bahlala ngokokutsha kwamabhuma abo, otshelwe kuqala libhuma uba
sekuqaleni. Xa ibhuma lisitsha kufuneka umkhwetha abaleke ejonge phambili, angajongi
ngasemva kuba uya kukhumbula ubukhwenkwe kanjalo. Yimfundiso ayifumene esuthwini ke
leyo. Kaloku xa ethe wajonga ngasemva, walibona ibhuma lisitsha angazibona ekhumbula

41
ubukhwenkwe abushiyileyo. Nengubo yakhe yangaphantsi itsha kunye nale ndlu yomkhwetha.
Eyangaphezulu yona uyinika inkwenkwe engumninawa wakhe okanye eyolusa iigusha
zakowabo.

Ukufika kwakhe emlanjeni umkhwetha uhlamba ingceke aqale ke ngoku ukuba likrwala.
Ukuphuma kwalo emanzini ikrwala eli lithanjiswa amafutha kakhulu kuba kaloku isikhumba salo
somile yile ngceke belisoloko liyithambisa ngexesha lingumkhwetha. Lambathiswa ingubo
entsha yobukrwala, iragi, ligoduswe lisiwe ebuhlantini bakowalo. Endleleni evela emlanjeni
kuhanjwa kuhlatyelwa ngabafana uSomagwaza, bedlala iintonga. Baya kuthi xa bevelele ekhaya
bahlangatyezwe ngabafazi neentombi beyiyizela kurhuqwa iingubo, konwatyiwe. Ngolu hlobo ke
bayatshayelela. Emva koku ikrwala liyalwa kanobom ngamadoda ebuhlanti ngeziyalo ezifana
nezi: "Nyana, umdala ukhulile ngoku, uyindoda. Uze ugcine unyoko noodade wenu, wazi ukuba
ukuwa nokuvuka kwalo mzi kuxhomekeke kuwe. Enye into unyoko lo mdala ufuna umncedisi.
Uyindoda ke ngoku silindele ukuva kuwe ukuba wothini, nini." Ukuphuma kwalo ebuhlanti
lisiwa enkundleni apho liyalwa ngoomama belipha nezipho ezifana neengubo. Ziimfundiso
ngeemfundiso zentlalo kaNtu ke ezi.

2.1.5 INTONJANE NJENGEZIKO LEMFUNDO

Intonjane lisiko elifana nolwaluko kuba likhupha intombi kwinqanaba lobuntwana liyisa
kwinqanaba lobuntu obudala. Kaloku ithi intombi yakudlula kweli siko ibe sele ilungele
ukwenda. Ukuze ibe ililungele eli siko kufuneka intombazana, ebikade ijongwe njengomntwana,
ihlambe. Xa sele ihlamba ke intombazana ithi ibe yintombi. Igama `intombi' lakhiwe kwigama
lesiZulu elithetha ukuhlamba, elithi `ukuthomba.' Lona ke lakhiwe ngesimaphambili sehlelo le-
9, u-in kunye nesiqu sesenzi u-thomba, kuze kwenzeke unkantaziso, kwakheke isibizo kwisenzi,
kuphume intombi. Olu nkantaziso lwenzeka ngokuthi isidubuleli ngaphandle songqameko
esinohahazo, u[th] siphulukane nohahazo lwaso sibe notsoliso, siguquke sibe ngu [nt']. Oku
kwenzeka ngolu hlobo:

in- + [thomba] > [int'ombi]

USoga (1979:60) ulicacisa ngolu hlobo isiko lentonjane:

42
 [Ukuthonjiswa kwentombi] ibikukuzaliswa kwayo ebuntombini
ukuze ikulungele ngoku ukwenda, ibe ngunina wosapho
olungabikwa nto.

Ukungqina olu luvo lungasentla uNtshinga (1995:72) ucacisa athi ngentonjane:

Le ntonjane yenzelwa ukuba [umntwana] akhuseleke kumashwa

anokumenza maxa wambi angakwazi kufumana bantwana.

Intonjane ke lisiko elenzelwa intombi ukuze ikhuseleke kwiingozi ezinokuthi ziyehlele xa sele
ingumfazi, ngozi ezo zifana nokungafumani bantwana okanye ukuzalela phantsi. Ithi ke intombi
ukuze ibe yintombi egqibeleleyo nephekekileyo iqale ithombe. UMakuliwe (1995:40) ucacisa
ngokuthomba enjenje:

Eli gama lithi ukuthomba lithetha ukugcinwa kwindawo

efihlakeleyo kwabanye abantu uzilile. Umntu xa kusithiwa
uthombile kuthetha ukuthatyathwa kwakhe enziwe intonjane.
Intonjane ngumntu oyintombi ogcinwa kwindawo ethile aze
asithwe ngomkhusane. Loo ndawo ke yindlu.

Ngokwale nkcazelo kaMakuliwe intonjane iphantse ifane nomkhwetha kuba bobabini aba bantu
babekwa endaweni eyodwa apho bafundiselwa khona, yaye bazila izinto ezithile.
Nanjengomkhwetha ke, intonjane ithi izile ukudibana nomfana encuma naye yaye izile namasi.
Ukuphuhlisa olu luvo lozilo lwamasi uSoga (1979:59) uchaphazela athi:

Zonke iintombi zakwantonjane kunye nentonjane ngokwayo,

zingenakutya masi nalubisi njengesithethe samankazana aNtsundu
xa asemaxesheni awo esifo senyanga.

Uzilo ke yenye yezinto ezibalulekileyo kumaziko emfundo olwaluko nentonjane.

43
Isiko lentonjane, ngokodliwano-ndlebe nomama uNoawari Gangatha waseMaMpingeni eLibode,
uthi lenziwa ngokuthi kohlulwe indlu elinqugwala kubini ngokuthi kujingiswe amakhuko
ukusuka kwelinye icala ukuya kwelinye icala lendlu, enqumla apha entla kweziko.
Intonjane ihlala engceni eyomileyo eyondlalwe ngaphaya komkhusane ebizwa ngokuba
yinkwandla-nkwandlana. Uphinde athi uMama uGangatha xa ebalisa ngesiko lentonjane:
"Intombi eqalayo ukuthomba ikhululwa isinxibo sayo, ihambe ze iye kungeniswa ebuhlanti
ihamba nenkonde yekhaya, ize iqale ngokumiswa phambi kwexhanti lobuhlanti iyalezwe
kwizinyanya ngolu hlobo:

`MaGatyeni, boNdondela, boMamali nanku uNonkonzo simzisa

phambi kwenu ukuba nimjonge, nimakhe, nimluleke nimkhusele
kuzo zonke iindlela zakhe. Kuze kungabikho nto itenxileyo ngalo
mntwana ukwenda kwakhe.'

Udadeboyise omdala wentombi uyingenisa ebuhlanti ayihlambe ngeyeza lekhaya ejongise

eMpuma. Ukuphuma kwayo apho iya kungena emkhusaneni. Ngaphaya komkhusane kutyiwa
isibande. Isibande ke liyeza abaziphaqula ngalo (baziphathaphatha ngalo, abazithambisi) ubuso
nomzimba wonke ngalo lonke ixesha beza kutya naxa kungena umntu emnyango. Xa kutyiwa
inyama apha ityiwa ngoluthi, nale nyama ayinatyiwa. Ukutya kwalapha akunatyiwa, kukrakriswa
nasisibande esi umntu asinqunquthayo phambi kokuba atye. Intonjane ke ikhungwa
ngamazibazana nolutsha lwakwantonjane, ijaka, olwenziwa ziintombi esele zithombile. Xa
iphuma phandle ebusuku, kuba ayiphumi emini, iyazogquma intonjane yaye ikhatshwa
lizibazana. Umntu xa ethombile akalali namfana yaye akalali isimama."

Ngeentsuku zayo intonjane apha emkhusaneni konwatywa ngeengoma zakwantonjane.

Ukuxhasa olu luvo lungasentla, uNtshinga (1995:73) ucacisa athi:

Ngezi ntsuku intonjane isekhusini abafazi neentombi bavuma

ingoma ekuthiwa ngumtsholozo. Le ngoma ivunywa ngorhatya
zonke ezi ntsuku isesekhusini intonjane, umzekelo;

44
 Umqali : He-he-hoya-a
Abalandeli : He-he-hoya-a
Umqali : Besiqale kwayizolo hoya-a
Abalandeli : Besiqale kwayizolo hoya-a
Umqali : Besilapha nayizolo mh-mh
Abalandeli : Besilapha nayizolo mh-mh

UJafta (1978:81) uphawula athi yena ngokuvunyelwa kwentonjane ingoma:

Intonjane is mainly characterised by a spectacle of song and dance

...

Kuvunywa ingoma kuxhentswe ke kwantonjane. Ngosuku ngalunye olulelwe entonjaneni

kubuyiswa ikhusane kancinci. Limana libuyiswa njalo ke ikhusane de uphele umkhusane.
Ukuphela kwawo ke iphelile nentonjane. Kodwa xa kuthe kwakho intonjane ehlambayo
ikhusane liyahanjeliswa, zize njalo zihambele neentsuku zentonjane.

Kuthi ngemini yokuphuma kwentonjane kuxhelelwe intonjane inkomo, oomama behlabela

ingoma yomngqungqo ethi:

Nongabe-ehe-he
Yaphum' intonjane
Ihi-hi-za mntanam
Ihi-hi-za mntanam

Kwiveki elandela umphumo iba ngumjadu wentombi, ofana nomgidi kumkhwetha. Ngale mini
abantu bayagida nabo banikwe izinto abaza kugoduka nazo. Ogide ngegusha ugoduka negusha,
owotywala notywala. Ngale mini kuyonwatywa kuyangqungqwa, kuxhentswe, kudlalwe izidlalo
zabafazi ngabafazi, amantombazana ayayalwa okwamakrwala kwenjenjwe: "Nozibani,
uyintombi endala ke namhla silindele isimilo somntu omdala apha kuwe. Unyoko ufuna
ukuncediswa emsebenzini, ungabe ugcwala ilali. Ingqeqesho kanyoko iya kubonakala apha kuwe
ke ntomb' am, uncede ungamhlazi."

45
Imfundiso efunyanwa yintombi kwantonjane sisimilo nokuhlonela abantu abadala nabomzi xa
sele yendile, ukuze ingahlazi unina oyiqeqeshileyo. Kwakhona ifundiswa nendlela yokuncancisa
umntwana xa sele inaye emzini ukuze ingamfuthamiseli, imbulale. Ifundiswa nokuphatha
kakuhle umyeni, yakuba yendile, ngokuthi igcine isisu sakhe sihluthi yaye ingabe imkhwaza kuba
njalo uya kuyishiya akrexeze. UMakuliwe (1995:40) ucacisa ngemfundiso yakwantonjane athi:

Ngeli xesha [athombileyo] ke uyaqeqeshwa elungiselelwa

ukwenda.

Enye yezinto ekufuneka izigcinile intombi apha ebomini bubuntombi bayo. Ukuze ibe iziphethe
kakuhle nokuze ibe izigcinile iimfundiso zasekhaya kufuneka iphume kowayo ngelokhwe
emhlophe nesigqumathelo esibonisa ukuba isaphelele, yaye ibiziphethe kakuhle. Isigqumathelo
sisithsaba ethi intombi iwongwe ngaso ngenxa yokuba iziphethe kakuhle ngexesha ibiseyintombi.
Nakwantonjane ke intombi iye ifundiswe ukuba naxa sele iphumile kwantonjane ize ingazinxib'
ekhaya ngokuthi ihambe ilala nabafana, ukuze kugcineke ubuntombi bayo. Ukuze kuqinisekwe
ukuba intombi ibiziphethe kakuhle kwantonjane, ibingamane iziba isiya kubonana nomfana
encuma naye, yona nolutsha obeluyikhungile bayahlolwa ubuntombi babo ukuba akukho bafana
babonakalisileyo na. Ukungqina olu luvo lungasentla uSoga (1931:134) uthi:

I-ntonjane is an authorized institution and as such all girls

connected with it have to be examined.

Intombi ebezikhunge intonjane zona zihlolelwa ukuba ngoku bezimana ziphuma nabafana bazo
akukho monakalo bawenzileyo na.

Kanti ke le nto yokuhlolwa kwentombi ayiyonto yaxa kukho intonjane kuphela, naxa umzali
kukho into angayiqondiyo ngomntwana wakhe uyamhlola. Ukuxhasa olu luvo lungasentla uSoga
(ibid:133) uchaphazela athi:

An examaination may take place, as a family matter, where there

is a suspicion that all is not well with one of its members.

46
Oku kuhlolwa kweentombi, singathi luvavanyo ngokwale mfundo yanamhla, apho umfundi athi
avavanywe nanini na xa kufunwa ukuqondwa ukuba izifundo uzivile na okanye kujongwa ukuba
ufunde kangakanani na. Uvavanyo lwasemva kwentonjane lona singalunxulumanisa neemviwo
zokuphela konyaka apho umfundi athi aphumelele aye kwinqanaba elilandelayo lemfundo.
Intombi yona ijongwa ukuba sele ibulungele na ubufazi nendlela efanelekileyo yokuziphatha

Kuqapheleka ukuba olu vavanyo lwasemva kwentonjane akulula ukuba umntu alutshone kuba
iintombi zakwaNtu zakudala zaziyazi yaye ziyifundisiwe indlela yokulala nomfana ngelaa xesha
bezisekwinqanaba lokudlala.

2.1.6 UMSEBENZI WAMAZIKO EMFUNDO AKWANTU

Okuphawuleka kula maziko mabini emfundo achazwe apha ngasentla, ulwaluko nentonjane,
kukuba yonke into umntu ayifundiswayo iya kumnceda ebuntwini bakhe obudala. Ukuphuhlisa
olu luvo lungasentla uSchapera (1946:106) uchaphazela athi:

The function of each school is different, but, broadly speaking, we

can say that every school is a preparation for a new step in the life
of an individual, in which an attempt is made to imbude him [or
her] with the qualities and the knowledge necessary for that stage.

Kulwaluko umfana ulungiselelwa ekwaphekelwa ubudoda. Ukanti kwintonjane intombi

ethonjisiweyo ilungiselelwa inqanaba elilandelayo ebomini bayo, elo lobufazi.

2.1.7 IMFUNDO YOBUGCISA

Imfundo yobugcisa luhlobo lwemfundo olungayelwa sikolweni, olufumaneka ngokuthi umntu

onento ayaziyo, ingakumbi kumsebenzi wezandla, adlulisele ulwazi lwakhe kwabanye abantu
engakhange asebenzise ncwadi nalusiba. UFarrant (1980:18-19) ulucacisa olu hlobo lwemfundo
enjenje:

47
 Non-formal education ... is any organised learning activity outside
the structure of the formal education system that is consciously
aimed at meeting specific learning needs of particular groups of
children, youths or adults in the community.

Le mfundo yobugcisa le ayinaludidi luthile lwabantu iquka wonke umntu, abantwana, ulutsha
nabadala, yaye ifundwa ngokwamaqela. Le mfundo ijonge ekuphuhliseni iimfuno zabantu
zasekuhlaleni ezifana nokwakha izindlu, ukuzingela nokukha amanzi kuba apha kuyo kufundwa
ukwakha izixhobo zokuzingela, iingqayi zokukha amanzi nezinye izinto ezingumsebenzi
wezandla. Ukungqina uluvo lukaFarrant lokuba kwimfundo yobugcisa kufundwa ngokwamaqela
aquka abantwana nabantu abadala, uCoombs noAhmad kuMohanty (1995:218) bathi:

[Non-formal education is] an organised systematic educational

activity carried on outside the framework of the formal school
system to provide selected types of learning situations to
particular subject groups in the population, adults as well as
children.

Ubungakanani bomntu abubalulekanga kolu hlobo lwemfundo, koko lowo unento ayaziyo uza
nayo kwabangayaziyo abafundise. Umntu ngamnye uveza isiphiwo anaso sitsho siphuhliseke.
Ititshala ngulowo unolwazi ke apha. Ukuxhasa olu luvo lungasentla uMohanty (1995:217)
ucaphula iNational Educationi Policy yowe-1986 xa isithi:

Talented and dedicated young people from the local community

would be chosen to serve as instructors.

Isiphiwo somntu yeyona nto ibalulekileyo ke kolu hlobo lwemfundo. Into yokubaluleka
kwesiphiwo somntu nokuphuhliswa kwaso ilutsho olu hlobo lwemfundo luzalane nale mfundo
kuthiwa yiMfundo exhomekeke kwiziphumo (Outcomes-Based Education) yona umsebenzi
wayo ikukunceda ekuphuhliseni isiphiwo somfundi nokumenza abe luncedo kubantu aphila nabo.
Ukungqina uluvo lokuba imfundo yobugcisa iphuhlisa isiphiwo somfundi uHaralambos nabanye
(1980:187) bacaphula uIvan Illich xa esithi:

54
 Education should be a [mind] liberating experience in which the
individual explores, creates, uses his initiative and judgement and
freely develops his faculties and talents to the full.

Imfundo xa inyanisekile ekuzameni ukuphumelelisa ubuntu bomfundi ifanelwe kukukhulula

ingqondo yomntu akwazi ukuzenzela izinto engaxelelwa mntu nto yaye iphuhlise isiphiwo anaso.

Le mfundo yobugcisa iquka izifundo zolimo apho kuthi kwenziwe amakhuba okulima
kuqingqwe needyokhwe izikeyi nezitrophu zokubopha iinkomo. Ufuyo lukwalungiselelwa
kwakule mfundo kuba kwakhiwa iintlanti nezibaya ngamahlahla, umntu ebonisa ubugcisa bakhe.
Zonke izinto eziphuhlisa uluntu lwesixeko, ezifana nezithebe, iingobozi, imitshayelo, iingqayi
nemifanekiso eqingqiweyo, zingena phantsi kolu hlobo lwemfundo. Ukuphuhlisa olu luvo
lungasentla uMohanty (1995:218) ecaphula kuAhmad ubhala athi:

[Non-formal education involves] agriculture extension,

community development, farming and technical vocational
training.

Ezona zifundo bagqame kakhulu ngazo abantu abaNtsundu kule mfundo zezolimo nofuyo.
Kodwa mandulo phaya babeqale ngokuba ngabazingeli. Ukungqina olu luvo lungasentla
uStander noOliver (1980:35) baphawula bathi:

They [Xhosas] were hunters, then they became cattle-farmers

(pastoralists) and ... they grew crops (agriculturalists).

Ukuxhasa olu luvo lungasentla uMakuliwe (1995:36) uthi:

Ufuyo nolimo luxabisekile kumaXhosa.

AbaNtu babephila ngolimo, imfuyo nokuzingela iinyamakazi kuphela phambi kokufika

kwabaMhlophe kweli, bona abafike nemfundo emkhobozayo umntu oNtsundu. Ngexesha

55
lokufika kwabaMhlophe kweli abaNtu babenikwa imfundo yabo eyodwa nekumgangatho
ongaphantsi kulowo weyabaMhlophe yaye ingaphuhlisi siphiwo nabuntu bomntu oNtsundu,
koko imenza ikhoboka eligqibeleleyo labaMhlophe. Ukungqina olu luvo lungasentla
uHaralambos nabanye (1980:182-3) bacaphula uluvo lweMarxism kuSamuel Bowles noHerbert
Gintis oluthi:

Capitalism requires workers who will obey, submit to control

from above, take orders rather than question them. By
encouraging certain personality characteristics and discouraging
others, schools help to produce this kind of worker.

Imfundo yabaMhlophe lilinge lokwenza umntu oNtsundu agobe phantsi komntu oMhlophe.
Kwaphantsi kwale mfundo yobugcisa kwaNtu sifumana ubugcisa bokuzoba babaNtsundu
obabusekelwe kubugcisa babaThwa zaze nezinye izizwe eziNtsundu zafunda oku kuzoba.
Ukuphuhlisa olu luvo lungasentla lokubonela kwezinye izizwe zakwaNtu zibonela ukuzoba
kwabaThwa, uBongela (1991:13) uchaphazela athi ngalo:

Abantu ababedume ngokwenza imizobo engacimiyo ngemithi

engaziwa mntu kulo ihlabathi ngabaThwa. Imizobo yabo isekho
nanamhlanje. AmaXhosa la afunde kubaThwa ukuzoba.

Oku kuzoba kwabaThwa nokubonela kwamaXhosa kubonisa ukuba imfundo yobugcisa le

ayifikanga nabaMhlophe kweli, ibisoloko ikho. AbaThwa babengafundiswa mntu ukuzoba, koko
bebonisa ubugcisa babo. Yimfundo yobugcisa ke leyo! Kwakhona indlela yokufunda
ngokubonela yayikho kumaXhosa kwantlandlolo nanjengoko esitsho uBongela ukuba amaXhosa
aye"funde kubaThwa ukuzoba," efunda ngokubonela.

Njengokuba abaThwa babezoba imizobo yabo kwiindonga zemiqolomba ababehlala kuyo nje,
nabaNtsundu babebusebenzisa obu bugcisa ukuzoba behombisa izindlu zodaka ababehlala kuzo,
baze eminye imizobo bayenze emizimbeni yabo, ingakumbi ebusweni, ngohlobo lokuchokoza.
Abafazi namantombazana akwaNtu ayezihombisa ngokuzizoba apha ebusweni ngembola
eyimibala ngemibala. Ukucacisa olu luvo lungasentla uBongela (1991:12-13) uphawula

56
ngokuzoba kwamaXhosa athi:

Uhlobo abantu bakudala ababezoba ngalo kwakuxa kuhonjiswa

izindlu xa zityatyekwa ngabafazi ngaphakathi nangaphandle.
Kwakusetyenziswa iminwe kuzotywe iintyatyambo, imithi nokuba
zizilwanyana. Eminye imizobo yileyo yayisenziwa ngemibalabala
kuchokozwe ubuso, iingalo nomzimba xa kusiyiwa emigcobeni
yolonwabo.

Obu bugcisa bebusetyenziswa nangamadoda xa exonxa izikrweqe zokulwa neentonga zawo

zokuzingela nokuya kuvumisa emagqirheni kwakunye nezinto ezenziwe ngentsimbi ezifana
namakhuba okulima. Ukuphuhlisa olu luvo lungasentla uStander noOliver (1980:35) bathi:

[The Xhosa] learnt to make weapons and equipment from stone.

AmaXhosa ayefunda ukwenza izixhobo zokulwa, ezifana nemikhonto nezokulima, ezifana

namakhuba, ezenziwe ngamatye ngethuba elade labizwa ngokuba liXesha leLitye (Stone Age)
kwimbali yabaNtsundu.

Enye imfundo yobugcisa yayifumaneka kwimisebenzi yezandla eyayisenziwa ngamadoda

nabafazi. Abafazi babesebenzisa imizi ukwenza iingobozi, izithebe namakhuko besenza
nemitshayelo ngengca ekhethekileyo. Ukucacisa ngale misebenzi yobugcisa ingasentla uBongela
(1991:13) uphawula athi:

Kwakusetyenziswa injica nemizi ukwenza izinto zokuhombisa

ezokuthwala nezokuhlala, iinto ezinjengeziludu, iingobozi,
izithebe, amakhuko njalo njalo.

Amadoda wona umsebenzi wawo yayikukuzingela esebenzisa iintonga nemikhonto azenzele

yona, amakhwenkwe esenza iinkomo namahashe odongwe. Nabafazi phofu babelusebenzisa olu
dongwe ekwenzeni iingqayi. UBongela (ibid:13) ulungqina olu luvo lungasentla ngokuthi:

57
 Amakhwenkwe nabafazi namanye amagcisa angamadoda
ayesebenzisa udongwe ukwenza iingqayi, iimbiza, iinkomo,
izindlu, iintlanti, izixhobo zokulwa nezokuzingela njalo njalo.

Le misebenzi yala madoda, amakhwenkwe nabafazi iyinxalenye yemfundo yobugcisa kuba aba
bantu babefundisana kwezi zinto, lowo wazi kakhulu into ethile efundisa abo bangazi nto ngayo.

Yonke inkcazelo ethe yachatshazelwa apha ngasentla ngokubhekiselele kwimfundo isekelwe

kwimfundo yanamhla kuba ngabaMhlophe abafika bayicazulula imfundo. AbaNtsundu
babefundisana nje bengenakuthi bafunda oluphi uhlobo lwemfundo ngoku.

ISAHLUKO 3

3. IMFUNDO YABANTSUNDU EMVA KOKUFIKA KWABEFUNDISI KWELI

Abantu abaMhlophe ukufika kwabo kweli bafike batshintsha iindlela zemfundo yemveli
yakwaNtu, befaka eyabo imfundo yaseNtshona. Loo nto ke iyenze imfundo yemveli yayinto
engenantsingiselo kumfundi oNtsundu, yaye yayimlumla kumasiko, inkcubeko nemfundo yakhe.
Ukucacisa olu luvo lungasentla uCooper (1984:26) uthi:

The books infront of them [African students] presented a universe

which had nothing in common with the one they knew. They
battled endlessly with the unknown, astonished and desperate and
terrified.

Iincwadi ezazifundwa ngabafundi abaNtsundu zaziphethe ulwazi olutsha abangazi nto tu ngalo.
Babezama nzima ukufunda loo nto intsha bangayaziyo. Ukungqina olu luvo lungasentla
uCamara (1954:34) uphawula athi:

For us [Black students], school work was something deadly

serious. Everything we learned was strange, as if we were
learning about life on another planet.

58
Abafundi abaNtsundu babesokoliswa zizifundo ezinzima ngokungathethekiyo kuba kungekho
nto izinxulumanisa nentlalo yabo. Kwakufuneka bazimisele kangangoko ukuba bafuna
ukuphumelela.

Eyona nto iphambili kule mfundo bayinikwayo abaNtsundu ziindlela zaseNtshona. Ukungqina
olu luvo lungasentla uBehr (1984:174) ucaphula uSir Langham Dale xa esithi:

The Blacks were not always disposed to the system of education

offered [to] them by White men, because their system tended to
weaken and efface tribal bonds and customs ...

Abafundi abaNtsundu babengayilandeli indlela ababefundiswa ngayo kuba yayingahambelani

nentlalo yabo yemveli. Yayiqhawula iintambo zonxibelelwano lwabaNtu neengcambu zabo.
Yinto yabo kakade abohluthi mhlaba ukuba bazame kangangoko banakho ukwenza abo
bohluthelwe umhlaba bazive bebancinci kunabo yaye babajongele phezulu abohluthi mhlaba.
Ikholoniyalizim izama ukucacisa olu luvo lungasentla yaye ilumkisa abo bacinezelekileyo ukuba
bazame ukungaluqhawuli unxibelelwano neengcambu zabo. Ukucacisa olu luvo lungasentla
uMondlane (1969:59) uthi:

Colonialists in general have despised and dismissed traditional

African culture and education. They assailed it, instituting
completely out of context a version of their own system of
education, which would uproot the African from his past and
force him to adopt to colonial society.

Emva kokuba abaMhlophe bohluthe ulawulo lomhlaba kwabaNtsundu kweli lizwe bafike
bagxibha imfundo yakwaNtu yemveli namasiko aba bantu besithi ngawobuhedeni. Bazama
kangangoko ukuba abaNtsundu balandele amasiko aseNtshona ukuze balahle awabo kuba bebona
esenyeliswa. Babegxibha nditsho neendlela zabaNtu zokuphila, iimpahla zabo nanjengoko
babenxiba izikhumba, iintsimbi nemibhaco, kwakunye nonqulo lwabo. Kaloku abaNtu
babenqula izinyanya besithi zizo ezibagqithisela imibulelo nezicelo zabo zokhuseleko kuQamata.

60
Ukuphuhlisa uluvo lonqulo lwabaNtu uMadala (1965:44) uthi:

Abahambisi bokuqala beLizwi, abafika apha eMzantsi Afrika

bephuma komaYurophu nakomaNgilane bafika phakathi
kwabaNtsundu kukho unqulo olukhoyo. Bafumanisa ukuba aba
bantu abaNtsundu bathetha neminyanya ngamadini eenkomo
nawebhokhwe njalo njalo, baza bathi ke unqulo lwaBantu
lolweminyanya.

Malunga noThixo abaMhlophe abafika bathi wayengaziwa ngabaNtu ukufika kwabo

(abaMhlophe) kweli uthi uSoga (1979:29):

Lo Thixo wenyaniso uthethwa ngamakholwa ... ubesaziwa

ukwaziwa oku kodwa; ingenkosi noko bekungade kugotywe
kuqutyudwe kuyo kusithiwa, "Bawo wethu oseZulwini."
Kwakungekho nanto yabe ifana nolu suku lweSabatha yeNkosi ...

Kuba ingeyonto kwakuqanyelwe ngayo kangako kwaNtu uThixo, abaMhlophe bafika bathi
bafike abaNtu bengamazi. Abefundisi abaMhlophe babesenyelisa iindlela zokulima, ukunxiba
nentlalo ngokubanzi yabantu abaNtsundu besithi amasiko esiNtu asemva, yaye ngawobuhedeni.
Ukuxhasa olu luvo lungasentla uJordan (1973:xiii-xiv) ucaphula uPallo Jordan esithi:

They [white missionaries] pressed their converts to adopt the

standard of dress, agriculture, and living of their (missionaries')
societies, vilifying the local traditions as savage, pagan and
ungodly.

Ukufika kwayo imfundo yabaMhlophe kweli abaNtsundu bathi bazimisela kuyo bezama ngazo
zonke iindlela ukuba abantwana babo bayifumane. Ukuphuhlisa olu luvo lungasentla uMongo
Beti kuCooper (1984:26) uphawula athi:

Fathers used to take their children to school as they might lead

61
 sheep into a slaughterhouse ... They formed a miserable floating
population, these kids: lodged with distant relations who
happened to live near the school, underfed, scrawny, bullied all
day by ignorant monitors.

NgokukaBeti abantwana abaNtsundu babesenziwa iingcathu ngenkani ngokuthi bahlaliswe

nezizalwane ezingazalani kakhulu nabo nezingazi kubacingela kakhulu xa kusiyiwa ngasesiswini
zibatyisa kancinci. Umzali wayevuyela nje ukuba umntwana wakhe ekufuphi nesikolo. Kanti ke
obo bungcathu baba bantwana bahlala nezizalwane babungapheleli ekutyeni kuphela,
nasesikolweni babefika bavinjwe imfundo efanelekileyo neyanelisayo banikwe umngxengwa
wemfundo yaye bephathwa gadalala ziititshala eziMhlophe. Ukucacisa olu luvo lungasentla
uButler, uElphick noWelsh kuMncwabe (1987:62) bathi:

Black pupils regard their education as inferior and lacking

legitimacy at two levels: without political representation in the
central government, blacks have no power or say over their
education nor do they enjoy meaningful participation within their
education system.

Abafundi abaNtsundu babenikwa imfundo engaphantsi ngomgangatho kuleyo yabaMhlophe yaye

bengaziboni beyinxalenye yale mfundo. Imbangi yokuba bangabi yinxalenye yale imfundo
kukuba kule mfundo babefundiswa izinto abangazaziyo nezingahambelaniyo nendlela
abakhuliswe ngayo. Le mfundo yabaNtsundu yayingxengekile yaye ingamsi ndawo lowo
uyifundayo. Olu hlobo lwemfundo abaNtsundu balufumene ngexesha le`post-colonialism'.
Ngelo xesha ke babengafundiswa ngeelwimi zabo, koko ngesiNgesi. Ukucacisa olu luvo
lokufundiswa kwabafundi abaNtsundu ngesiNgesi uNgugi (1986:11) uthi:

And then I went to school, a colonial school ... The language of

my education was no longer the language of my culture. English
became the language of my education. ... it was the language, and
all the others had to bow before it in deference.

62
Oku kunyanzeliswa kwesiNgesi ezikolweni kwakusenzelwa ukuba abafundi bazijongele phantsi
iilwimi zabo zemveli, ukuze baphaphe nolu lwimi lwaseNtshona. Le mfundo yasemva
kolohlutho lolawulo lwabaNtsundu ngabaMhlophe ibingamphumelelisi umntu oNtsundu, koko
ibimdobelela. Yile mfundo ke le ithi i`Marxism' abaNtsundu bafanele ukuba bayilwe kuba
ingabenzeli nto. Ukucacisa olu luvo lwemfundo engabasi ndawo abaNtsundu uSelepe
(1997:141) ucaphula uMolteno kuKallaway esithi:

[This education] alienated people from themselves, and hence

made them to look down upon the very things that initially made
them i.e. their language and culture.

Olu luvo lukaMolteno lokuba imfundo yabaMhlophe iye yathanda ukubabhekelisa abafundi
abaNtsundu kwiingcambu zabo ndiluxhasa ngesikhokelo se`Marxism'. Ukuphuhlisa olu luvo
lwe`Marxism' uHaralambos nabanye (1980:180) bathi:

Education ... teaches workers to accept and submit to their

exploitation, it teaches the `agents of exploitation and repression,'
the managers, administrators and politicians, how to practise their
crafts and rule the workforce as agents of the ruling class.

Imfundo ifundisa abasebenzi [abaNtsundu] ukuba bayamkele into yokucinezelwa kwabo.

Ikwafundisa abo badlulisa le mfundo, iititshala, ukuba babe ngabacinezeli abagqibeleleyo.

Njengokuba i`Marxism' igxininisa ekubeni abacinezelekileyo bayilwele intlalo elungileyo,

nabafundi abaNtsundu bazame kangangoko banakho ukulwa nemfundo yengcinezelo.
Ukuphuhlisa olu luvo lungasentla, iInternational Defence and Aid Fund (1980:95) ithi:

The most notable contribution by children to the struggle against

apartheid were the protests organised by schoolchildren against
segregated education which developed into a nationwide uprising
in 1976. Black children have never accepted their inferior
education or the racial subjugation imposed by the South African

63
 state.

Iinzame zabafundi abaNtsundu zokulwa nemfundo yengcinezelo ziye zakhokelela kuqhankqalazo

lwelizwe jikelele olwaba neziqhamo ezibi kakhulu zokufa kwabafundi abamalunga namakhulu
amahlanu eMzantsi Afrika ngowe-1976. Imbangi yokuba balwe le mfundo kukuba
yayingabonelisi nanjengoko yayingaphuhlisi ubuntu babo.

3.1 IINJONGO ZEMFUNDO YABAMHLOPHE

Imfundo xa inyulu ifanelwe kukuphuhlisa umntwana ongumfundi, nokuba ngowaluphi na

uhlanga, ukuba abe lulutho elizweni. Le mfundo ke ibifanele kukuphuhlisa umfundi ngenxa
zonke, iphuhlise ubuntu bakhe. Ukuphuhlisa olu luvo lungasentla uMatthews (1980:9) ucaphula
uJoel Spring noClarence Kariel besithi:

Schools were established to initiate children into the forms of

knowledge, or the many mansions of our inheritage.

Amaziko emfundo ayakhelwe ukubonisa abantwana iintlobo ezininzi zolwazi kunye nenkcubeko
yabo. Ukuze ke umfundi akwazi akuzuzileyo ngokwenkcubeko, kufuneka azi imbali yakhe.
Izifundo zembali zithi zifundise umfundi ngembali yesizwe sakhe namaqhawe aya kuthi umfundi
asakuva ngawo azimisele ukuwafuza. Ukudandalazisa olu luvo lungasentla uHaralambos
nabanye (1980:173) bathi:

If the history of his society is brought alive to the child, he will

come to see that he is part of something larger than himself, he
will develop a sense of commitment to the social group.

Abantwana abaNtsundu babelivinjwa eli lungelo lokwazi imbali yabantu babo. Babexelelwa
leyo yabaMhlophe nobutyhakala bamadoda okuqala aNtsundu nawayengenzi nzame zakuphucula
uMzantsi Afrika. Kwizifundo zembali babefundiswa ngooJan van Riebieck, ooHitler, ooBotha
nooMalan kodwa bengaxelelwa nto intle ngooHintsa, ooTshaka nooNgqika abaNtsundu
ababekhusela umhlaba wabaNtu ekohluthweni kwawo ngabaMhlophe bekwatyala uxolo phakathi

64
kwabaNtu. Ukuphuhlisa olu luvo lungasentla uLonsdale (1988:202) ucacisa athi:

The teaching of racist histories ... proved the `superiority' of

Whites, devalued precolonial African societies, denigrated the
role of black people in the construction of modern South Africa.

Imfundo yasemva kolohlutho lolawulo yayibonisa ubukroti nobungcono babaMhlophe ize

inyembe iinkokeli eziNtsundu ngokungezi nalutshintsho kweli lizwe. Kule mbali abafundi
abaNtsundu babeyifundiswa ooTshaka babevezwa njengabantu ababesilwa iimfazwe
`zobubhanxa' nezinye izizwe eziNtsundu. Ukucacisa le lndlela yokuveliswa kwembali
yaseMzantsi Afrika icalanye uHorrell (1983:203) unika amazwi elungu lekomiti yomzuzwana
leTransvaal's Onderwysers Vereniging kwinkongolo eyayibanjwe ngowe-1956 ngenyanga
kaTshazimpuzi athi:

The [History] syllabus had been designed to "teach children to

love their own." History should be taught objectively, he added,
but never neutrally. It should be taught from the point of view of
the Afrikaner nation.

Ngokwala mazwi angasentla izifundo zeMbali zazifundiselwa ukuba umntwana oMhlophe ayazi
imvelaphi yakhe, kodwa oNtsundu elivinjwa elo lungelo.

3.2. INDLELA EYAKHEKE NGAYO IMFUNDO YABANTSUNDU

Kwisahluko sokuqala bekusele kutshiwo ukuba imfundo yabaNtsundu yayakhiwe ngohlobo

olulodwa ingafani naleyo yabaMhlophe. USteward wayehambisana kakhulu noluvo lokuba
abaNtsundu babe nezifundo zabo ezahlukileyo kwezabaMhlophe. Ukuphuhlisa olu luvo
lungasentla uDe Kock (1996:72) uphawula athi:

Steward's approach implied that the ideal of ultimate equality

between African and European was impractical and that education

65
 designed mainly for Africans should be differentiated.

Kule mfundo yabaNtsundu yahlukileyo kweyabaMhlophe kwakugxininiswa kwizifundo ezingayi

kubangenisa kumacandelo abonakala ephucukile kule mihla abaNtsundu, amacandelo afana
nobugqirha nokusetyenziswa kobuxhakaxhaka banamhla (modern technology). Imbangi yokuba
abaMhlophe bangafuni kufundisa abaNtsundu ngobuxhakaxhaka obabuya kubenza
iinkcubabuchopho kukuba babefuna bahlale bexhomekeke kubo bona baMhlophe, baze njalo
babe ngamakhoboka abo anaphakade. Ukuqaqambisa olu luvo lungasentla uMondlane (1969:60)
uthi:

We [Europeans] try to reach the native population both in breadth

and depth to (teach them) reading, writing and arithmetic, not to
make `doctors' of them ... To educate them so as to make them
prisoners of the soil.

La mazwi adulisa ukuba le mfundo yabaNtsundu yayingxengwa ngabom, ukuze abaNtsundu

bahlale bejongeleka bephantsi kwabaMhlophe. AbaNtsundu babefundiselwa nje ukuba
ngootitshala, abashumayeli neetoliki. Ukungqina olu luvo lungasentla uJordan (1973:37) uthi:

Translators, interpreters, preachers and teachers had sooner or

later to come from among the aborigines themselves.

Ngenxa yohlobo lwemfundo abaNtsundu ababelunikwa kwakunyanzelekile ukuba kuphume ezi

ntlobo zabantu sele zichaziwe apha ngasentla. Indlela ayayicwangciswe ngayo le mfundo
yabaNtsundu yayikukuba umfundi afumane imfundo ephangaleleyo kumabanga asezantsi neza
kuya icutheka ngokuya enyuka de afikelele kwinqanaba lokungavumeleki konke ukuba afunde,
elo nqanaba ke lelaseyunivesithi, apho kwakufuneka engene eUniversity College of Fort Hare
kuphela, hayi ezinye iiyunivesithi. Le ndlela yokucwangciswa kwemfundo yabaNtsundu
icaciswa nguNgugi (1986:12) xa esithi:

The colonial system of education in addition to its apartheid racial

demarcation had the structure of a pyramid: a broad primary base,

66
 a narrowing secondary middle and even narrower university apex.

Ngokwale nkcazelo kaNgugi, ngokuya lisenyuka izinga lemfundo yomfundi oNtsundu kukhona
liya lisehla izinga lolwazi nokwamkelwa kwakhe ezikolweni.

3.3 UPAPASHO LWEENCWADI ZABABHALI ABANTSUNDU NEGALELO LAZO

KWIMFUNDO YABANTU

Njengokuba abaMhlophe babepapashe iincwadi ezithetha ubuvuvu bobuxoki ngabaNtu, njengezo

zeMbali yabaNtsundu, bathe bakulifumana ithuba lokupapasha ababhali abaNtsundu
balisebenzisa ngokukuko. Kwiincwadi ababezibhala, babevusa iingqondo zabaNtsundu ukuba
babone ukuba bahleli njani na. Ezinye zezi ncwadi zibonisa ukulunga kwezithethe, imithetho
namasiko esiNtu nokuthi kwenzeke xa la masiko ethe axutywa nawaseNtshona ukuba koba
nguqulukubhode ukuphambana koluntu.

UA. C. Jordan kwincwadi yakhe ethi, Ingqumbo Yeminyanya (1940), ubonisa ukungahlangani
kwesiko lesiNtu nelo laseNtshona. Umlinganiswa onguThembeka uchwethela kude amasiko
nezithethe zakowabo de abulale noMaJola, inyoka enqulwa ngamaMpondomise kuba ethe tii
phithi ngamasiko aseNtshona. Emva kwayo yonke loo nto uphelela ekufeni engakhange ade
aloyise isiko, koko limoyisile.

US. E. K. Mqhayi yena ubhale incwadi ethi, Ityala Lamawele (1914), ebonisa ubuchule babaNtu
ekugocagoceni, bevelela zonke iinkalo, ekusombululeni iingontsentse zezishiqi zamatyala besiza
nezisombululo ezanelisa wonke umntu, kuquka ummangali nommangalelwa. Indlela ekusokolwa
ngayo kuphandwa ityala lamawele kaVuyisile, uWele noBabini, kunye nesisombululo salo
sibashiya bebanye nangaphezu kokuba bekunjalo ebuncinaneni babo. Le ncwadi ibonisa ukuba
kwaNtu ityala lalithethelwa ukwenza uxolo phakathi kwabo bebemangalelene, hayi ukubenza
bajongane ngezikhondo zamehlo.

UJ. J. R. Jolobe yena ubhale incwadi ethi Amathunzi Obomi (1974) apho abonisa khona intlalo
ebuhlungu umntu oNtsundu ebeyihleli phantsi kwesandla esigadalala sorhulumente oMhlophe
nemithetho yakhe yocalucalulo, efana nemithetho yePasi neGroup Areas Act yowe-1913,

67
ebicinezela abaNtu ngokunganyamezelekiyo. Umlinganiswa onguMaDlomo, kule ncwadi,
uphixana nomthetho kuba efuna ukondla abantwana bakhe ababini, uNgxaki noThemba,
awashiywa nabo ngumfi, ongumyeni wakhe. Imithetho yeCawe kwanentlalo yocalucalulo
ngokwebala yasedolophini ayimvumeli ukuba athengise utywala engumama webhatyi, tywala
obo buyeyona ndlela inokumphumelelisa, kodwa le mithetho ayimniki cebo lokuphila.

UR. Siyongwana naye kwincwadi ethi, Ubulumko Bezinja (1962) ubonisa impatheko-mbi
yabaNtu phantsi kolawulo lwabaMhlophe neendlela-ndlela ababezama ngazo ukuzikhulula kule
dyokhwe yengcinezelo. USiyongwana ubonisa nendlela abaNtu ababesifa ngayo kuloo madabi
abo nabaMhlophe, baze bangabi nathuba lakugxwal' emswaneni kuba besab' umsind' ozayo. Oku
ukubonisa ngomlinganiswa ongumbundlwana kaSibi othi afele endleleni eya ekuzingeleni,
ngokurhaxwa ngamanzi, kodwa unina, uSibi, ahambe engakhange akhe amlilele nakancinci
unyana wakhe. Ubonisa indima yolutsha kumzabalazo wabaNtsundu ngabalinganiswa
abayimibundlwana, uBhaku, uMthendevu noTawuse.

Zininzi ke nezinye iincwadi ezibhalwe ngabaNtsundu beveza imeko yabo eMzantsi Afrika,
ezifana nekaJolobe ethi Amavo (1940) nekaShasha ethi Zihlabana nje Ziyalamba (1992).

Kwiinzame zabo zokunyusa iilwimi zesiNtu ngokuthi babhale phantsi oko banakho, ababhali
abaNtsundu bathe bafumana ukudotyelelwa ziinkampani zokupapasha iincwadi ngokuthi
zibadlelelele kumsebenzi wabo. Nanjengoko aba babhali babebhalela ukufumana imali, kuba
abaNtsundu belamba, iinkampani zopapasho zibaqhathe ngokuthi zibanike umyinge weshumi
ekhulwini wencwadi nganye ethengisiweyo xa sele ipapashiwe, ngelixa yona inkampani
ingenelwa ngamashumi alithoba. Ngelo xesha ke ezi nkampani zixhaswa nangurhulumente
ngemali ngokuthi abhatale abantu abaphangela kuzo, aze nezi ncwadi zizipapashayo azithengele
izikolo.

Ngokwale nkqubo kuyacaca ukuba ezi nkampani zizalisa iingxowa zazo ngemali aze umbhali,
ongoyena mntu usebenzayo, akhongozwe ucuntsu wentsebenzo yakhe. Nombhali ngoku
ebebhala incwadi ebezimisele ukufumana ngencwadi yakhe, nto ke leyo ebonisa ukuba kule
mihla umntu ulwazi lwakhe ulugqithisela kwabanye ejonge inzuzo ukanti mandulo phaya umntu
ulwazi analo ebesabelana ngalo nesizwe siphela engajonge kubulelwa nganto kuloo nto, ezama

68
nje ukuba wonke umntu alufumane olu lwazi. Ngoku luyathengwa ulwazi, wonke umntu ubil'
umanzi, ulixhaphetshu ufuna ukubhala incwadi athengise ukuze afumane amaqithi-qithi avela
kwiinkampani zopapasho-zincwadi.

Kule mfundo yabaMhlophe akukho kucingelana kuba umntu kufuneka evuke ngenj' ixukuxa
aphangele ukuze abe nemali yokufundisa nokuthengela abantwana bakhe iincwadi zokufunda,
kanti ke kusadliwa ngendeb' endala le mfundo yayisimahla, iphisa okwentong' omnquma!

Kodwa ke ngaphandle kokuthengisa ngolwazi oku, ababhali abaNtsundu kwaneenkampani

zopapasho-zincwadi bafanelwe kukothulelwa umnqwazi ngegalelo labo ekugcineni iilwimi
zesiNtu ziphila nangokusikhumbuza ngoko kwakusenzeka mandulo phaya ukuze sithi namhla
sicinga ngebuyambo sithathele entweni. Indlela iincwadi zababhali abaNtsundu eziyivelisa izole
ngayo intlalo kaNtu phambi kokudungwa kwayo kukufika kwabaMhlophe icaca nangakumbi
kwincwadi kaJolobe ethi, Elundini Lothukela (1960), apho abonisa indlela entle ababephethene,
behlonelene ngayo abaNtu kudala belawulwa ngunxantathu owenziwa ngamagqirha, iinkosi
nezinyanya. Yayibumbene intlalo kaNtu kungekho kulamba nakuswela, abantu bencedisana
beyimbumba yamanyama. Kangangokuba ibonakala izolile le ntlalo ingathi ukuba singakhe
senze le nto ikwezi ncwadi zibhaliweyo ngentlalo kaNtu, njengekaT. B. Soga ethi Intlalo
KaXhosa (1979), ubomi babantu abaNtsundu bungabuye buyondelelane kwakhona.

Xa ndithetha ngokhuliso lweelwimi zesiNtu asingelilibali igalelo loovulindlela abaMhlophe

kubhalo lwesiXhosa nezinye iilwimi zesiNtu besebenzisa nelitye lokushicilela elafika noJohn
Ross eTyhume ngowe-1823 esuka nalo eKapa. AbaNtsundu bathi nabo bathelela ngokubhala
amaphephandaba okuqala esiXhosa, esingabalula kuwo nelalihlelwa nguT. B. Soga, `Imvo
ZabaNtsundu,' nelaqala ngowe1884. Ukanti noW. B. Rubusana owathi waqokelela izijungqe
ezazifumaneka kumaphephandaba zibhalwe ngamaXhosa wenza incwadi ethi, Zemk' iinkomo
Magwalandini (1906). Le ncwadi ibalulekile kufundo lwesiXhosa kuba inika inkcazelo ngezinto
ezithile ezazisenzeka kudala nezibalulekileyo entlalweni yabantu, ezifana neMfazwe kaThuthula,
imbali kaNongqawuse neziduko zabaNtu.

Andingelibali ukuguqa ngedolo ndang' ingalo amatshantliziyo aziingcali zoncwadi lwemveli

ngegalelo lawo ekugcineni nasekusikhumbuzeni ngenkcubeko yethu. Aba babhali beencwadi

69
zoncwadi lemveli abafana noBongela, Amagontsi (1991), uSatyo nabanye Sasinoncwadi
Kwatanci (1991), UMoropa noTyatyeka, Kusadliwa Ngendeb' eNdala (1990), uNtshinga, Kwathi
ke Kaloku (1995), uTom, Ndithungile Selani (1997), uMbadi noGebeda, Isisele (1978) nabanye
abaninzi abafake igxalaba kugcino nophuhliso loncwadi lwemveli bafanelwe luzuko nembeko
kuba ukuba bebevule zabhuqa, bayeka nje abaxomoloza, uncwadi lwemveli ngelufe pam.

Basebenzile bona aba babhali yaye igalelo labo liya kuhlala liqhwatyelwa izandla ngabo bathanda
ubuntu neelwimi zabo nezizukulwana ezizayo. Kodwa ke akukho nzwan' ingenasiphako. Olu
ncwadi lwemveli njengoncwadi olungabhalwayo koko ludluliswa ngomlomo, luthi luphulukane
nencindi yalo xa lubhalwe phantsi. Impawu zalo ziyaqhuqheka ziphumpeke ngenxa yokubhalwa
kwalo. Kaloku olu ncwadi alulungelanga, lungadalelwanga kubhalwa phantsi kuba luncwadi
olududwayo noluhamba nentshukumo. Intshukumo yembongi nabafazi abadlala izidlalo zabo
kunye nezijekulo zikaNobalisa azibonakali encwadini ebhaliweyo, kukuzenzela umfanekiso-
ngqondweni komfundi okunokuthi kuyibuyise le ntshukumo. Andazi ke ukuba umfundi
uwuqikelela njani na umfanekiso wento angazange ayibone kuba abantwana bale mihla abazi nto
ngancwadi lwemveli kuba bakhulele ezidolophini yaye ooninakhulu bahlala kumakhaya abantu
abadala.

Ubuxhakaxhaka buka`Telkom' bale mihla sebenze izinto zalula ukuba zibonakale nakumntu
okude naloo ndawo into yenziwa kuyo. Ngoncedo loonomathotholo noomabonakude umntu
oseMthatha uyakwazi ukuva ngengozi eyehle emgodini eRhawutini engakhange aye. Ukuba ke
inkcubeko neelwimi zesiNtu bezinokutyalwa koonomathotholo noomabonakude zona zivisa
zibonise intshukumo, abantwana besizwe esiNtsundu bangakhula bezazi ukuba bangoobani na,
bayeke ukuba ziimpuku-ntaka. Kanti ke neekhompyutha ezinolwazi ngezinto-yinto, xa
bezinokuhlohlwa (programmed) ngeelwimi zesiNtu (ngabantu abafunde ezi lwimi), nolwazi
olungenkcubeko kaNtu, bezinokuthi zincede kule mfundiso ngemfundo yakwaNtu yemveli.
Kufanelekile ukuba sibuyele emva ukuba sifuna ukuba nesidima phakathi kwezinye izizwe.

Enye into ebalulekileyo nenokuthi incedise ekuphuhliseni iilwimi nenkcubeko yakwaNtu

ziiprojekthi eziphuhlisa ubuNtu ezifana namaziko ophuhliso lwenkcubeko (Community Arts
Centres) aphethwe ngabantu abafunde iilwimi zesiNtu, apho kuthi khona kuxhentswe,
kubongwe, kudlalwe imidlalo yeqonga ephuhlisa ubuntu babaNtu, kubunjwe nezinto zodongwe

70
nemizi. Ngokubona ezi zinto abantwana abasakhulayo besi sizwe bangazibona sebetsaleleka
ebuntwini babo kwakhona kutsho kube chosi kube hele!

ISAHLUKO 4

4. ISISHWANKATHELO NESIPHELO

Abantu abaNtsundu babenayo futhi bekwazi ukuyisebenzisa imfundo yabo ngoku abaMhlophe
babengekafiki kweli loMzantsi Afrika. Ukufika kwabo abaMhlophe kweli beza nohlobo oluthile
lwemfundo, imfundo yokubhala nokufunda okubhaliweyo. Kodwa aba bantu bafika, bekunye
nabefundisi beLizwi, bagqwalisa imfundo nenkcubeko yabaNtsundu, besithi zizenzo zobuhedeni.
Yonke ke le nto yayisenzelwa ukuba abaNtu balahle ubuntu babo baleqe kwintlalo yaseNtshona.

Kuthe ekuhambeni kwexesha le mfundo kunye neendlela zokuphila zaseNtshona zanyanzelwa

ngenkani kubaNtu ngexesha lasemva kolohlutho lolawulo, apho kuye kwakho imithetho
elawulayo enyanzelisa izinto ezithile kwabaNtsundu. Loo mithetho ke yileyo ifana neBantu
Education Act yowe-1953 neExtension of University Act yowe-1959. Kungenxa yale mithetho
ke neminye eyahamba ingenelela, eyabangela ukusweleka kwabafundi abangaphezu kwamakhulu
amahlanu ngeyeSilimela ngowe-1976. Abafundi babelwela ukuba bangahlohlwa ngolwimi
lwamaBhulu, isiBhulu. Imbangi yokuba olu lwimi lungafunwa ngabafundi abaNtsundu icaciswa
nguDingake (1987:17) athi:

The use of Afrikaans in school environment was an unhappy

reminder of naked hatred of Africans by Afrikaners, descendants
of the Dutch.

Olu lwimi lwesiBhulu lwalubakhumbuza ngempatheko-mbi eyafunyanwa ngookhokho babo

(abafundi abaNtsundu) phantsi kolawulo lwamaDatshi, awafika kweli noJan van Riebieck
ngowe-1652.
Imfundo abaNtu ababeyinikwa ngabefundisi abaMhlophe ibohlule neengcambu zabo, inkcubeko,
imfundo neelwimi zabo. Ukucacisa olu luvo lungasentla uParker (1960:107) uthi:

71
 For the African, some phases of his initiative transition are
tragic. In emulating the European, the educated African has
cut himself off, and by his educated circumstances has been
cut off, from his roots. ... He is a man of two worlds who
belongs to neither.

Ngokwala mazwi kaParker imfundo yomntu oNtsundu imenze wema elucingweni phakathi
kwenkcubeko yakhe yemveli nenkcubeko yaseNtshona. Ikwachaphazela olu luvo lokujika
kwesimo somntu oNtsundu, iReader’s Digest (1988:379) ithi:

A commission set up by Malan in 1949 came up with these

results: It is said, [education] had `achieved nothing but the
destruction of Bantu culture ... nothing beyond succeeding in
making the native an imitation westerner.’

Koku kuma kwakhe elucingweni umntu oNtsundu uphele esiwela kweli cala laseNtshona, ezama
ukuzenza umntu oMhlophe nangona angade abe mhlophe koko ungusinga mntu omhlophe.
Ngolu hlobo ke utsho avele eyintlekisa.

4.1 ISIPHELO

Kula maxesha sikuwo, apho imfundo sele iphinde yavuleleka nakubani na, kubalulekile ukuba
sizame ukubuyisa ubuntu bethu. Kufanele ukuba singafundeli amaqwaku-qwaku eziqinisekiso
zemfundo, koko sifundele ukwazi yonke into esinako ukuyazi. Ngokomzekelo umgaqo-siseko
weRiphablikhi yoMzantsi Afrika wowe-1996 (isahluko 1 umhlathi 6(2)] uthi:

Kufuneka urhulumente akuthathele ingqalelo

ukungasetyenziswa ngokwaneleyo nokuthotywa
komgangatho, kwangaphambili phaya, kweelwimi zeenkobe
zabantu bakowethu, aze athathe amanyathelo asebenzayo
nabonakalayo, ukonyusa umgangatho wazo nokutyhalela
phambili ukusetyenziswa kwazo.

72
Kodwa urhulumente akanakho ukuziphuhlisa iilwimi zethu, thina baNtu, xa thina singenzi nzame
zakuziphuhlisa ngokwethu. Kufuneka nathi sizame kangangoko sinakho ukubeka phambili ezi
lwimi. Xa sisenza njalo ke siya kuba silandela inkolelo kaIllich kuBlackmore (1987:189) ethi:

We need to free ourselves from the fact that all learning must
be certificated or guaranteed by qualifications. He suggests
that we abandon schools, teachers and formal qualifications
in favour of direct learning between individuals.

Nakule mfundo intsha i`Outcomes-Based Education’, ingathi sikwabuyela kulaa mfundo yabaNtu
yemveli. Ukucacisa olu luvo lungasentla uSpady (1993:21) usixelela enye yeenjongo ze"OBE"
ethi:

To equip all students with the knowledge and competencies,

and orientations needed in future success.

Le njongo ibekwa nguSpady apha ngasentla ayohlukanga kuleyo ibiseyikhe yachatshazelwa

kwisahluko sesibini, ichazwa nguSchapera (1946:99) njengenjongo yemfundo (yasesikolweni)
yemveli esithi:

Formal education is given in the initiation schools, which play

a very important part in the life of every individual.

Ngokwale njongo yemfundo umntwana ufundiselwa ukuba abe yinto ethile apha ebomini, abe
nekamva eliqaqambileyo, kwaye aphokozele isizukulwana esisakhulayo ngamava nangolwazi
aluqulathileyo.

Enye into esibonisa ukuba sibuyela emva kwimfundo yemveli zizifundo ekuthiwa mazingene
ezikolweni ngoku, izifundo ngesondo (sex education) apho kuthiwa abantwana mabafundiswe
ziititshala esikolweni ngesondo ukuba bafanelwe kukuthini na ukuze bangakhulelwa nanjengoko
abantwana banamhla bophuka ibele besebancinane kakhulu.

73
Ingathi kungangcono ukuba singabuyela kulaa ndlela yakudala, apho abantwana babehlala
nabazali babo nabo badala kunabo babafundise indlela eyiyo yokuthandana, kungakhange
kubekho siwo. Kukwangale ndlela ke apho intombi yayiye incume nomfana omnye, kuba
kwakufuneka umfana ngamnye encuma naye aziwe ngabazali ukuze angakwazi kuyiphika xa
kuthe kwakho impazamo yesisu.

Ukuhayelelwa kwemfundo yolwaluko nentonjane kwenze ukuba abantwana abaNtsundu

baphelelwe libhongo ababephuma kula maziko benalo ngesizwe sabo, nto ke leyo eyenza ukuba
aba bantwana benze nokuba yintoni na bengakhathalele kuthi bahlazisa isizwe sabo.

Ukuba sinokubuyela kundalashe kungatsho kube ngcono, lehle nezinga lokukhulelwa

kwabantwana abancinci, litsho lehle nezinga lezifo ezisasazeka ngesondo ezifana neAIDS.

Ukuhayelelwa kohlobo lwemfundo yobugcisa efana nolwaluko lwezithebe, iingobozi namakhuko

kudala ukuba abaNtu balibale ngenkcubeko yabo, inkcubeko leyo ihamba nobuzwe babo.
Ukuqingqwa kwezinto zodongwe kona akuhayelelwanga ncam kuba endaweni yokuba luyekwe
udongwe kusuke kwasetyenziswa ulwazi lwanamhla ukwenza izinto zodongwe olulungiswe
ngabaMhlophe lwayinto engohlukanga ncam kolwaa dongwe lwamandulo.

74
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