i s i d i n d i - dr. ben khumalo-seegelken€¦ · lo mlando ngiwubhalela abantwabami...
TRANSCRIPT
i s i d i n d i s o m t s h i k i
i s i d i n d i s o m t s h i k i
I
umlando wozalo ulotshwé
nguNdindi Catherine kaMagqugqumela kaMlazana uMaZungu wakwaBamb’elentulo
eBaQulusini phambi kwaseZungeni
kwelaseMakhwabi ogané kwaKhumalo
© KwaMachanca 1999
Lo mlando ngiwubhalela abantwabami nabazukulu ukuze bakhumbule ubuhle nobunzima esedlula kubo, bakhule ngokwazisana nokubambisana nobuntu – bafuze okhokho babo. Ingxenye yokuqala exoxa ngezikhathi zobungane bami ngiyidedela nonyaka ukuthi niyifunde; izingxenye ezilandelayo sengizibukezile ukuze nazo zischicilelwe, ngisazozigodla-ke nokho okwesikhashana. Ngizoninikeza. Uhlu lokuqukethwe ngilwethwesé isihloko esithi “engikukhumbulayo nengibakhumbulayo” ngenxa yokuthi nginixoxela ngengikukhumbulayo nengibakhumbulayo – okwedlula kulokho sekuyokwengezwa yini. Amabutho okhokho benu ngokwelamana kwawo azonisiza ekullinganiseni iminyaka nezikhathi ababephila kuzo, okuxoxwa ngazo kulo mlando. Amabalazwe nezithombe kukhombisa lezi zinkalo nemimango enginixoxela ngayo; mhlawumbe nani niyoké nisukume phansi ngelinye ilanga, nihambahambe, nizidelise ngawenu amehlo. Amagama nezibongo abhalwé ngendlela entsha yokubhalwa kwesiZulu – kubhalwa njengoba kukhulunywa: “uSthole”, “uBthelezi”; amabizo-mfakela abhalwé ngesiZulu: “ibhethri”, “istofu”. Imibono nemibuzo eningaba nayo kulokho ngicela niyiqondise kuBheni okunguyena engimnxusé ukuthi abhale phansi konke enginixoxela khona. Niphile-ke, bantwabami! NguMama (nguGogo/nguKhokho/nguAnti) wenu. C. K h u m a l o eFilidi, 19.04.1999
engikukhumbulayo nengibakhumbulayo
kwethu . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
kwaBambelentulo . . . . . . . . . . . . . . . . . . . . . . . 2
uMagqugqumela - “ibhastela” . . . . . . . . . . . . . . . . 5
abaseMhlungwini . . . . . . . . . . . . . . . . . . . . . . . 6
“obasi nononatshi” . . . . . . . . . . . . . . . . . . . . . 6
uNdindi . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
laf’ elihle kakhulu! . . . . . . . . . . . . . . . . . . . . . 7
lahamb’ izwe! . . . . . . . . . . . . . . . . . . . . . . . . 8
ukhamb’ ol’magqew’ gqewana . . . . . . . . . . . . . . . . . . 9
amajalidi namaplazi . . . . . . . . . . . . . . . . . . . . . 10
uqhekeko . . . . . . . . . . . . . . . . . . . . . . . . . . 11
udledle: 1927 – 1947 . . . . . . . . . . . . . . . . . . . . 13
kwaXhaf’ngana . . . . . . . . . . . . . . . . . . . . . . . . 13
„... ùthengisa ngegazi?!“ . . . . . . . . . . . . . . . . . . 16
“bhlatiful, Xhaf’ngana maan!” . . . . . . . . . . . . . . . . 17
kwaMadevu, „ekha’ komama“: 1934/35 . . . . . . . . . . . . . 19
kwaVivyan, ebqgqilini: 1937 – 1941 . . . . . . . . . . . . . 20
„kwehluké ibala lesikhumba-nje kuphela!“ . . . . . . . . . . 21
kwaVul’mbobo, enkomponi . . . . . . . . . . . . . . . . . . . 22
eMahlabathin kwaKhumalo . . . . . . . . . . . . . . . . . . . 23
kwaBhanya: 1941 – 1963 . . . . . . . . . . . . . . . . . . . 25
kwaFosi . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
kwethu nakwami: 1943 – 1963 . . . . . . . . . . . . . . . . . 28
omakhelwana . . . . . . . . . . . . . . . . . . . . . . . . . 30
wagula kwaze kwamenela uKaSyaya . . . . . . . . . . . . . . 34
kwaVul’ingqondo . . . . . . . . . . . . . . . . . . . . . . 37
kwami: „313 Besterspruit“ . . . . . . . . . . . . . . . . . 38
zoniwa ngomlomo, zilungiswe ngomlomo . . . . . . . . . . . 39
isithasiselo
amagama engiwakhumbulayo [kwaBhanya]
amabutho kwabozalo lwakwethu
kwethu
Ngizalwa yintombi yaseMhlungwini, uHluphekile; yaseMahlabathini ngokuzalwa.
Angisalikhumbuli-ke nokho ibutho layo.
UBaba nguMagqugqumela kaMlazana wakwaZungu, eBaQulusini, buqama-nje
naseZungwini, enhla komfudlana aManzana. Ngebutho nguFelaphakathi.
Ngivela nje-ke mina umuzi wakithi wakhé lapho kwakukade kwakhé khona okhokho
kwàsemandulo. Ungcwatshwa-nje noGogo, sengibhekabheikle; ithuna lakhe likanye
namadala okhokho esikhulé siwabona-nje mihla-yonke phakathi komuzi, phansi
kwesihlahla.
Amanzi besiwakha emfudlaneni ezanzi komuzi, iNgulana. Muva-nje sewabizwa
ngokuthi ùBhaladoni (= “Balladone”).
Kwakweluswa okhalweni, iMpethuka, enhla komuzi. Amadlelo namasimu ayenaba
aphikelele kwaMatshekazi, abuye agudle aMakhwabi, abheke ngaseZungwini
naseNtshenteka. Yizinkalo engikhulé ngizibona zonke lezo.
*
Uma umuntu esithopha, uthi:
„Gwabini, Manzini, Sengwayo, Ncwane, Geda, Makhoba!
Ncwane
ngankomo yaseMahenyeni!
Nyama kayishi;
isha ngababhebhezeli!
Geda kaManzini!
Sengwayo!“
UBaba-ke yena uzalwa nguMlazana wakwaZungu nentombi yakwaDlalisa, esakhula
siyibiza ngebutho – phela lona alihlonishwa -, siyigagule-nje sithi nguStimane;
uGogo wami-ke lowo.
UMlazana kaManzini, umkhulu wami, nguye phela okwathi izishomo zamaBhunu
ezazidé zihlasela, seziphindé zabuya ngekakhukhulela-ngoqo, wenqaba manje
ukuphinda athwalwe ayocashiswa njengokwakuhlala kwenziwa uma sekubalekwa,
wazidela amathambo – engasaboni emehlweni – wathi: “Hhayi! Kunini sizingelwa,
siklujwa, sibaleka, sicasha; soneni? Balekani nodwa; ngiyasala mina!” Afika
amaBhunu sekubalekiwe, amchwensa, amethuka, amhlukumeza, emhlohloloza,
amgunya, amkopolota amehlo, amnquma, amhlinza, amcuya; izitho zakhe
azithukusa ekudleni ezinqolobaneni nasezilulwini, ezinye aziphanyeka othangweni,
azichoma esibayeni, azigalakadisela emgodini wesangcobe, ezinye azigxambukisela
emanzini aphuzwayo emhoshaneni iNgulane (lona osekwathiwa namuhla
ùBhalatoni). Abasindayo, bathi bebuya ngakusasa ekucasheni, bafica umuzi
ufuziwe, wathungelwa, imfuyo ithunjiwe uma ingalinyazwanga yaginindwa
imilenze, yashiywe iqhashaqhasha, yopha noma idindilizé emahlangeni nasebaleni:
inhlekelele yonya ethuthumelisa umzimba nanamhla lokhu.
*
kwaBamb’elentulo
Umuzi wakithi kwakukwaBamb’elentulo; obaba beyizelamani: uMagqugqumela
ongizalayo nomnawakhe uSalatiyela. Ubabomncane uSalatiyela-ke yena
wayenguDakwa ngebutho. Esikhathini esiphambili kwakukade kubhincwa;
sekugqokwa muva-nje. Ngiqala ukubhekabheka-nje mina, sekwavama ukugqoka;
noBabomncane uSalatiyela sewaziwa ngokuthi ungumshumayeli waseWeseli;
eshumayela eNdumakude kwaMthethwa, lapho kwakuyaye kuhanjwe kuyosontwa
khona.
KwaBamb’elentulo-ke kwakhelene naKwaMngani – umuzi wakithi kwaZungu nawo;
omkhulu babeyizelamani. Iyalandelana-nje: OwakwaBamb’elentulo ngenhla,
ngezansi-ke kuseMeveni lapho kukhona uBabomkhulu uVovo ozalwa ùgogo
uLugudlane (ngebutho) naye engowakwaDlalisa njengogogo ozala uBaba
uMagqugqumela. UVovo yinkosana kaBabamkhulu uMlazana.
Sasiwumuzi omkhulu kwaBambelentulo. Wayethathé isithembu uBaba; omama
bebahlanu, bezele:
°Ozala mina, uKaMhlungu waseMahlabathini, uHluphekile, wayeselamanisé
kanje:
1 Wazibula ngoBonakusile (“uElina”) owakhula, wagana uNdabazonke
wakwaNyandeni (uVukay’bambe ngebutho) eNcunje phambi
kwakwaMnyathi phesheya kweMfolozi lapho okwagcina khona
sekuthiwa kuseplazini leBhunu uNyamazane, unina woMdubile
noMyoyozi noMbhodisa noNtomb’eynengi noLani noMfuyeni.
2 Welamanisa ngoNtomb’zimhlekile (“uLina”) owakhula, wagana
uMsal’usengwa (“uCofela”) wakwaMthethwa (uMavalana
ngebutho) eNsukangihlale, khona lapho phesheya kwaManzana.
3 Welamanisa ngoBahlanganisile (“uElikha”), owakhula, wasebenza
kwaMfishane (emaNtaliyaneni), wedlulela kwaXhaf’ngana, waye
waphelela kwaTomasi (“Trevor Thomas”) eMakwatasi
eNyumayini eZungwini, wathutha nabo baya edolobheni
(eBethamoya/eFilidi) waye wafika nabo eMtshezi
nakwaBulawayo eLodeshiya (“Rhodesia”), kwaze kwathi nòma
asagana (kwaKhumalo, uEnose, naye owayesekhulile,
esashonelwa ngumkakhe; abagcina behlala eLokshini elidala
kwaBhekuzulu/eVlayhede emva kokususwa emanxiweni
ezansana-nje nakwaBhengu), wayelokhu azisana kakhulu nabo.
4 Walandelisa ngoMbhekiswana (“uElija”), owakhula, wangena iplazi
kwaMfishane, wahlabelelisa emishadweni engumbhidi,
wasebenza eMolmani phesheya koPhongolo, eNtendeka
kwaMahlutshana naseNyumayini kwaKhehla estolo, waganwa
nguMaKhumalo, bagnina behlukene, waganwa nguMaDlamini-
Nyanya, uKhathrina, bathola intombazane uNtomb’zethu,
yashona, belamanisa ngomfana, uBheki; wasebenza eVlayhede
estolo kwaMpandlana, iJuda, waphuma lapho wasebenza
isikhathi eside ebhange, eStandard Bank, eshanela, enzele
abelungu itiye, alande iposi, athunywe, kwahamba kwahamba
wasebenza eskoleni sezingane zamaBhunu, iNieuwe Republiek
Skool khona lapho eVlayhede, wagcina esesebenza epas’hhovisi;
akhé ngestini kwaBhanya, naye wagcina esathuthiselwa
eMondlo ngokuchithwa nokubhidlizwa komuzi wakwaBhanya.
5 Welamanisa ngoMkhontweni (uWili”), owashona-nje eseyibhungu,
eshonela eBhrakpani lapho agcina esesebenza khona emva
kokungena iplazi kwaXhaf’ngana (lapho ontanga bametha khona
izibongo ezithi “nguMhlan’ ubeleth’ amazazawana!” ngenxa
yokuzondwa nokushaywa kwakhe njalo yiBhunu, lize litibilele
kuye emhlane ngezicathulo nòma esewé walala phansi), wasuka
lapho wasebenza kumlungu owayemthanda, emgqokisa kahle,
“uGeyi”, eMakwatasi eNyumayini.
6 Wagcina ngami.
°Umama uKaDlamini-Nyanya (“uKaMasuku”) waseMahlabathini-ke yena
wathola
- intombazane, uBaphethile (“uNikholina”),
- umfana, uBuzetsheni, owathi angakhula, waganwa
ùKaMfaba, okwathi ngokuchitheka komuzi wakithi, bashaqa
yonke imfuyo, bathutha, baya eNkonjeni
kwelaseMahlabathini, bengenangane. Wagcina esàsebenza
kwaMinki, estolo seJuda eVlayhede, maqondana
naseshantshi.
- Umfana futhi, uMagiya, owakhula waganwa ùKaZwane.
°Umama uKaZulu (“uKaNtubana”)-ke yena wathola amantombazane
amabili elandelana
- oBadungile
- noNtomb’mpela.
° Umama uKaNkosi waseNgoje, eMaGameni, wazala
- intombazane, uMil’yemu, owayempofu ngebala, owathi
angakhula, wagana ikhalathi laseMaMbatheni eMahlabathini;
- umfana, uGin’yose;
- owesithathu ngiyamkhohlwa.
° Umama uKaNkosi (“uKaMphazima”)-ke yena wafika enezingane
ezimbili ayezitholé kwaSkhosana
- oSbhishiza
- noMtetemu.
KwaZungu wafike wathola intombazane,
- uTiki.
Sasilishumi nesithupha [16] sesisonke thina bantwana bakaMagqugqumela; mina-ke
nginguthumbu.
*
Bengishilo belu ukuthi lapha kwaBamb’elentulo eqinisweni simizi-mibili ngoba
noBabomncane uSalatiyela (“uDakwa”) wakhé khona lapha; uganwé ùKaBthelezi,
bazala oJelemiya noAbiya.
KwaMngani nakhona obaba bayelamana: nguMficwa (“uFalaza”) noNkaqala
(“uDakwa”) owagcina esethuthelé eSkhaleni-sengonyama. Ugogo wakwaMnagani
naye nguStimane.
Emadodaneni kamkhulu uMlazana inkosana ilapha eMeveni: nguVovo
(“uFelaphakathi”) ozala uSamyela uyise woThang’thini nòPhumzile nòMadomi
nòMakhusu; uVovo-ke yena welanywa nguKudlakwendlala (“uDakwa”).
*
uMagqugqumela - “ibhastela”
Wayesekhulile uBaba ngenkathi ngiqambe ngibheka; kanti-ke futhi ngangisemncane
eshona. Engisakukhumbulisisa kahle ngaye ùkuthi:
Wayengasabhinci, kodwa esembatha izimpahla zendwangu;
zaziseyivelakancane ngalezo zikhathi. Wayengesilo “ikholwa”.
Wayesebenza; eyiphoyisa. Waqala eNgoje, wagcina eseseDumbe
ngokusebenza. Ibhulukwe lakhe yimbilijisi; ligamanxa isitho likhawuke
ezansana-nje nejaqamba. Ubophé amaphathanisi; muva-nje sebanikwa
okokucathulela lapha ebuphoyiseni – izicathulo ezibomvu ezinensoli
enohlonze, okuthi uma enyathela kuzwakale ziklemuzela. UBaba yena
wayekade ehamba ngezinyawo esaphoyisa eNgoje, kepha eDumbe
wayesenezicathulo.
Kuthé sekufiké isikhathi sokuthi nami ngiklekle, wakhuza uBaba wathi lelo siko
aliseyukwenziwa kwethu, wathi: “Sengiyibhastela mina: ngengxenye ngiphethe
ubuntu, kwenye ngiphethe ubulungu.” Kwaqala ngami ukuthi kungabe kusakleklwa
kwethu.
Kokuningi nje-ke indlela okwakuqhutshwa ngayo kwaBamb’elentulo yayingaphoqé
muntu ukusina neningi uma kunenye indlela ayibona ingcono: Bebephuma bahambe
bayozisontela eNdumakude kwaMthethwa abasontayo; kuthi uma kubuswa,
kuhutshwe ezindala, kusinwe kube kuhle kube njeya! Kungekho ophoqiwe;
kungekho ozibandlululayo.
Njengoba sengishilo: Kwabakwethu yimi kuphela-ke engakhula ngingasakleklanga.
*
abaseMhlungwini
Uzalo lwasekha’ komama angilwazisisi kahle hle:
UMama uzalwa ùKaSthole (“uKaMalindi” owayebizwa ngokuthi “nguKaMayindi” –
phela kuthefuywa kulingiselwa yena); umkhulu ozala uMama-ke yena kunguMlabo
wakwaMhlungu (ibutho lakhe kuyiNdlondlo-kaBashise).
Umalumami kwakunguAndeliyase wakwaMhlungu, owaduma ngokwelapha,
eyinyanga, ehamba elapha kulo lonke leli laseMakhwabi aze ayosithela
kwaNgenetsheni; wagcina eshonelé kwaMasondo eNkongolwane, uyise woMdingile
noMsheshi (“uSheshisile”), ayeganwé nguKhelestina, uKaNyandeni, udadewabo
kaMahhuku. Umalumekazi, uKhelestina, kwakuyinkosikazi ekholwayo, ekhuthele
ezindabeni zebandla; abaza’ bami bakhulé besonta – kuthi angithi eSheshi.
*
Ngivela nje-ke mina izinkalo zakithi sezaklaywa ngezingcingo, kwadatshulwa
amaplazi: yilelo nalelo plazi linomlungu osekuthiwa ngelakhe. Imizi yakithi nje-ke
yona namadlelo nezinkalo zakwaZungu kwase kwanikwa magama esilungu ngabanini
bamaplazi athi “Welgevonden”, “Uitzicht”, “Nooitgedacht”, “Traktaat” nelithi
“Bedrog” nelithi ”Voorkeurplaats” – ebhalwé emasangweni ngalinye ngalinye.
Bonke abakhé lapho babephoqeleké ukusebenzela umnini weplazi, abaningi babo
belokhu betshelwa kuphindelelwa kuthiwa abathuthe baye “ezabelweni”,
“kwelabantu”! Ongathuthi uphoqelelwa ukuthi akhokhe intela; ongenamali
ukhokha ngezikhwepha zakhe: Umlungu weplazi uyalinyelwa, uyahlwanyelelwa,
uyahlakulelwa, uyavunelwa; wakhelwa izindlu, izibaya, izitoloyisi, izinqolobane,
umbelwa amadiphu, weluselwa imfuyo, uyasengelwa, uyondlelwa, uyaphekelwa,
uyaphakelwa, uyaphishwa, utetenyiselwa abantwabakhe – yinkosi yaphakathi!
Induku idla lubi; abanumzane abebehlonishwa emphakathini eplazini bebephenduka
iziyoyoyo-nje ezikhuleka zingaqedi, zivika ubala. Wayesezé wabizwa ngokuthi
nguShambokwe (= “sjambok”) lona owayephethé leli esasakhé kulo, eyiNtaliyane.
Ebaleni nasemasimini nasezibayeni kuphelele onke amabhungu nezinsizwa
nabanumzane bemizi esakhelene nayo, ngumshawushile liphuma lize liyoshona.
Kwabakwethu kwakunguBhuti uElija owayekhonzelé umuzi wakwaBambelentulo
imvume yokungachithwa eplazini. Ekhishini nasendlini nasengadini nasestroysini
kwakutatazela amantombazane, amatshitshi nezintombi nabakoti namakhosikazi
emizi yonke le yangakithi; kwabakwethu sasimelelwe nguSisi uElikha, odadewethu
abanye sebakhishwa, bayogana.
*
uNdindi
Sekuthi-ke ekuzalweni kwami, uSisi (uElikha) usethi angethiwe elithi nginguNdindi.
Ingani phela uzwa kwamlungu kuthuliswa isiyoyo esasiphethwe ekuveleni kwami,
unina esiculela ngesiNtaliyane, ethi (njengokusho kukaSisi): “Ndindi la kathiva la
vunula!”
Bebephubuka bafe yinsini abantu ekukhuleni kwami uma bezwa ngibizwa;
bengingalithandisisi nami leli gama. Isidlaliso engagcina ngisitholile, esithi
“Bazulike (= Bandindile)” ngangisizwa singconywana.
UMama-ke yena wayaye angidlalise angibongele athi: “Ngoje kaMgojeli!
UMgojelile!”
UBhuti uElija kwake kwathi sengikhula-khulile-nje, esengigezé wangiphala insila
nenkwali, wangembesa, wangifaka izicathulo ukuze angivakashise entombini yakhe
iyongibona, wayesengetha igama ayebona lingifanele, wahti: “Uma ikubuza igama
lakho, uthi `nginguZentha´!”
*
laf’ elihle kakhulu!
Umzimba wawugcwala uhlevana uma kuhleziwe, kubuswa, kuhaywa ezasemandulo,
kusinwa – kuze kuthi nesinedolo sinxuse, basisondeze ensikeni, sisukume ngayo,
sisikaze, sisina neningi, kuvunywa kuthiwa: “Ziphi? Naziya! Uyamqal’ okaNdaba!”,
kuhutshwa ingoma endala yezihlabani zaseSandlwana, zaseHlobani
nezakwaMthashana, ethi: “Kwakhal’ inganono, inganono kwaMthashana!
Kwakhal’ umgazini, umagazini kwaMthashana!”,
iqhubeke ithi: „Sangena ngomnyama, ngomnyama kwaMthashana!“, iphendulane,
kuthiwe: “Ziphi? Naziya! Uyamqal’ okaNdaba!”
Sinkeme-nje siyizinganze, kube sengathi sifikelwé yizihambi zakwelikude. Lusuke
nokho ugqozi khona lapho, sizibone sesisina nathi, silingisa abadala, sengathi
sakhula nabo kuleyo mimango nakulezo zinkalo abahuba ngazo. Kuthi uma
kuxoxwa, sihawuke ngobuhle obabubatshazwa, thina esesibuzwa ngendaba-nje.
*
lahamb’ izwe!
Umlungu weplazi uyilanda mathupha intela le uma niké naphazama, nephuza
ukuyiletha; nimuzwe esegandavula ngehhashi khona lapha ebaleni. Kokunye
ubefika ashaye izinkomo esibayeni – inani alithandayo – uma kusekhona ezisasele
kwenaninazo; kokunye njalo-ke afake umetshiso, aluthungele uphahla lwendlwana
yena, anikhombe indlela eya “ezabelweni” – “kwelabantu”, lapho ningazi khona
muntu eningafike ningenise, nikhosele kwakhe khona sekuthiwa-ke mhlawumbe
niyavuma ukuya khona.
Abanumzane kulo lonke elaseBaQulusini – kusuka kwaNgenetsheni kuyoshaya enhla
noPhongolo, kwedlulele eDumbe, kugudle uMzinyathi, kushaye kwelaseNquthu,
kuliqede lonke elaseBaQulusini – kwafanela ukuthi babeke phansi amabheshu,
bathenge amabhulukwe ukuze bathole imisetshenzana emakhishini nasezingadini
zabelungu noma bathathe ugilimede (= “labour agreement”), bajoyine
inkwenteleka (= “labour contract”) bayogqoma imigwaqo nemisaho yezipolo,
babhole imigodi, bangene emathunjini omhlaba, bayolandela abelungu igolide
nedayimane namalahle, baqongelele lolo lubadlana abaholelwa lona,
baluphuthumise kwaNdabazabantu, bayothelela ikhanda, bayothelela iqhugwana
neqhugwana abaligxumeké esizeni abafihlé kuso ikhanda, abanye baphuthume,
baye eBhunwini leplazi, bayothela irenti ukuze iBhunu kelihoxe lingabachithi
libenze imihambima. Abafelokazi nezintandane babezibona ukuqeda!
KwaBamb’elentulo zaziphumé zasakazeka izinsizwa, zisebenza ezimobeni
nasemtateni eMdubane (= “eThekweini”), ezinye ziseKhimbili naseJozi (= “eGoli”),
eNgogo, eNyukhasela naseNyumayini; uBaba yena eseDumbe emva kokuba kade
eseNgoje. Bayayibiza imali abelungu! Uthelela ikhanda, uthelele elomkakho
ngamunye ngamunye, wethweswe icala, uhlwawuliswe. Iyafunwa imali le!
Athé esuka amaBhunu amaplazi ayeseyenqaba le ntela; ajika manje afuna wena
luqobo nomuzi wakho wonke, nizoqonula lapha emasimini, ezibayeni nasezindlini
zawo; ningene nidedelana ukuze kuhlale kusetshenzwa njalo ubusika nehlobo,
ubusuku nemini.
Kuthé kusenjalo kwamenyezelwa ukuthi nakithi kwelaseMakhwabi yilelo nalelo
qhugwana emzini wakhile alikhokhelwe intela kwaNdabazabantu (= “hut tax”)
eVlayhede – yishumi losheleni ngalinye ngalinye! Kwakuthengiswa imfuyo,
kuzanywa izaba; kuthengiselwa bani-ke phela bezihluphekela-nje bonke abantu
laba! Nalapho kwakufike kube yiwo futhi amaBhunu okwakuthengiselwa wona -
ayesezitapela-nje ezibayeni zobaba.
Okwakwehlula ukwenza yikuthi amabhungu nezinsizwa nabanumzane
babephoqelelwé ukukhokha umpondo nengogo ngonyaka bathelele ikhanda (=
“ukhanda-mpondo”). Ongafuni ukuthi abanjwe, aboshwe, wayethatha ijoyini,
ahambe, ayomba ilahle noma-ke aphikelele emajukujukwini eKhimbili naseJozi,
“kwaMfaz’ ongemama; kwaNyama-kay’pheli, kuphel’ amaziny’ endoda!”, lapho
abaningi babegcina bephelelé khona, kuthiwa “badliwa `zindunduma!”.
Kwagcina kukhala ibhungane emizini eyayikade yakhile, kuhleliwe, kubuswa; kwase
kuvamé ukusala amaxhegu nezalukazi nezinkubela nabasakhulayo abangakafuneki
kwamlungu eplazini. Abanye babegcina bezilahle amathambo, bayishiya phansi
imizi yabo, bangena indlela, babheka khona lapho okuthiwa akusukwe kuyiwe
khona, “ezabelweni”, “kwelabantu”. OBhuti uMikha wakwaMngani (“uMzululeki”)
noNdodiya baze baphelela kwelaseNkandla; oBhuti uAlbethe waseMeveni bagcina
bakhé eNkonjeni kwelaseMahlabathini. Baningi abaphelela ezeni, akwaze kwaziwa
ukuthi bashonaphi; asala amanxiwa, kwaba ngamadlelo namsimu amaBhunu.
Zaphelela endleleni izibaya zobaba. Abanye “babebanenhlanhla”, kuqhamuke
iBhunu lizithenge zonke izinkonyana lezi, ziyohlatshwa, zibengwe, zomiswe,
lenzelwe umqweubu namavosi. Lolo lubadlana elibanika lona sekuyiwona-mphako
okuyophilwa ngawo endleleni kuze kuvele isu elisha lapho beyofikeka khona
“kwelabantu”, “ezabelweni”.
*
ukhamb’ ol’ magqew’ gqewana
Izinsuku zobungane sidlala ebaleni kwaBamb’elentulo ngihlala ngihlale
ngizikhumbule: Base bengamatshitshi namabhobhodleyana oNtomb’mpela
noMkhontweni engibelamayo, oSisi uBonak’sile nòMilyem sekuyizintombi
esezilotsholwa, thina sisazidlalela ebaleni nasemakhabeni, sigola izintethe
namadiye emenweni nasokhalweni enhla komuzi.
Bekuthi ntambama izinkomo sezibuya emadlelweni sibone izihlwele zamalanda
esibhakabhakeni, ephelekezela ilanga seliyoshona. Amankankane uma ekhala
kuthiwe ungawalingiseli, ùyomilwa yithumba endunu. Kuthiwa ungalokothi uxoxe
noma ulalele inganekwane lingakashoni ilanga, ùyomilwa yizimpondo ekhanda;
okungenani-ke thatha umsingizane noma úthi noma ubhaqa uluchome ekhanda,
noma uthi ungaqeda ukuyixoxa nokuyilalela, bese ukhwifela amathe emnweni,
uthinte ukhakhayi, uthinte umhlabathi, uthi:
“Kusempocompocweni lapha;
kusedwaleni lapha!”
Impocompoco-ke ùmhlabathi; idwala yikhanda.
Uma nithé nidlala nanyathela ixoxo, lalimala noma lafa, kusuka esinamathambo
isidumo senimemeza niviyoca nikhomba nihlokoloza, nithi: “Nyawo zami ungabothi,
ubothi! Zandla zami ungabothi, ubothi …!” Nichaza ukuthi nifisa zingagoqani
zishwabhane, kodwa zihlale ziqondile, ziphilile, yize senibulalé ixoxo nje-ke nina.
(Lalesatshwa ixoxo, kuthiwa lishayana ngombani). Niyothi nisenzé-njalo, nizwe
sekumemeza omdala, enithethisa, enitshela ukuthi leli xoxo esenilibulele lithatheni
niyolilahla ngaphandle komuzi!
Wawujabula uma kukhumuké izinyo! Wawuphuma, ume ezaleni, ugxamalaze,
ubheké ebaleni, uthi: “Kholo-kholo, that’ elami’ elibi, uleth’ elakh’ elihle!” bese
ulintshinga kude izinywana lelo, ungabe usabheka emuva. Bayosizakala ngawe-ke
omama, bejatshuliswa ùkubona isisini, uthunywe lapha, uthunywe laphaya,
kuthiwa: “Awuyongebolekela loluya khanjana olumagqewu-gqewana!”
Okungabafanyana kwakuthi uma kudlalwa emanzini, kubhukudwa, kuqaphelisise
impela ukuthi kungajunywa yinkalankala, ikulume; kwakwesatshwa phela ukuthi
okungumfanyana lokho kuyothi kungalunywa yinkalankala, kuphenduke
intombazane!
Itshe lalisancwetshwa ngozipho, lophe.
*
Kuphunywa-nje kuyoganiswa uSisi, uNtombizimhlekile, kwaMthethwa, eqeda
ukulotsholwa, sengibhekabhekile. Kwabuywa nengoma eyafundwa kwabasemzini,
okwagcina isihutshwa nangakithi uma kunelimo noma kubuswa, ithi:
“Molo-molo! Hhashi likaNongqayi, hhashi likaNongqayi
selasehlula thina!
Nguban’ owath’ indlela yedlul’ esangweni?”
*
amajalidi namaplazi
Izindlela ezaziwayo kwakungasahanjwa kuzo – kungasahambeki ngenxa yezingcingo.
Besekugegwa kujikelezwe kulandelwa umgwaqo nòma uya-nje khona lapha
ngaphesheya kokhalo - enolaka amaBhunu uma uké watholakala unqamula ukhalo
oselwaba yiphazi lawo; ukukunikela ngezinja bekukuncane! Bekuthunyelwa
izigijimi, ubanjwe, uqhutshwe usiwe kwamlungu, ufike utalajwe – uma unenhlanhla
ujeziswe kaludlana-nje ngokuthi uphoqelelwe ukuhlakula ukhula noma ukuyolanda
amatshe emfuleni noma-ke ukuthutha umquba esibayeni noma ukwenza yini nje-ke
iBhunu elikukujezisa ngokuthi ulenzele yona, ubonge khona lokho – nalapho uya
khona ufike uxoxe ezakwalayo.
Kwakuyaye kusuke abanumnzane, babophele noma bagibele, bebheké edolobheni
eVlayhede. Umgwaqo ovela kwaMatshekazi naseDumbe wawedlula ezansi komuzi-
nje, sibabona nasebebuya khona. Kwakuthiwa àkuvunyelwe ungene edolobheni
ungalifakile ibhulukwe! Ongenalo-ke, wayeleboleka kwabanalo uma kufanele
aphinde aye edolobheni, ayothela noma eya ecaleni kwaNdabazabantu. Useyofika
aphumule emqanseni ngaphesheya kukaBhanya noma akhuleke, angenise kwaXaba
koNtulindawo, isiphakanyiswa, ngaphambidlana-nje kwasemqanseni maqondana
nejika lespolo (lapho kwagcina sekukwaBhengu khona), abeke phansi ibheshu,
angene ebhulukweni, ashwayizele-ke eseqondé esilungwini edolobheni;
useyokhululeka esebuya khona-ke, abuye nalo-ke aziphindelele kwelakithi
eMakhwabi esezishayela-nje ngebheshu lakhe futhi.
Indukwana le eyayiphathwa ukuzimazisa umzimba uma owesilisa ephumela
phandle, kwathiwa ungangeni nayo edolobheni. Bakhungatheka-nje obaba ukuthi
bazoyithini-ke leyo yokuvathazela-nje uyindoda ungaphethe nduku, `kuhle
komfazi´; kwabacacela ukuthi seligaya ngomunye umhlathi manje - akusafuneké-
mcondo wabo lapho. Ezingadini nasemakhishini nasemgwaqeni lapha edolobheni
ùyababona abantu beshaluza, betatazela, beqonula; izikhinjana zikagawini nama-
ovalolo namaphinifana amhlophe abawabhincile angaze akuhehe, uwahalele -
yimvunulo yobugqili!
Uma ungakalitheleli ikhanda (= ukhokhe “ukhanda-mpondo” kwaNdabazabantu),
ungalokothi-nje uthi uya edolobheni; xhakathisi, valeliyane ejele! Ùsuyobonakala
emshungwini weziboshwa ugqoma imigwaqo nemisaho yezipolo noma usebenza
emahlathini nasemasimini amaBhunu uma kungabanga bikho owakini othuka
ekubona, enemadlana, aphuthume ayokuhlawulela, udedelwe.
Kuthiwa ngamaBhunu-nje laba belungu kodwa ùzwa abanye bethi: “Àsisiwo
amaBhunu thina, singamaHholandi!” Abanye bathi: “SingamaJalimane!”
OShambokwe nje-ke bona kwakungamaNtaliyane. Phansi kweNdomuka
naseMakhwatheni amaplazini lawo kwakuthiwa ngawamaJalimane. Omunye-ke
uzwe kuthiwa akasilo iNgisi, uyisiKoshi, isiKhwahlilandi. Uma sebehlangene ngawe
nokho ungathi bazalwa mfazi-munye! NgamaJuda-nje ayefike ehluke impela
ngempatho, eholelana kahle kakhulu futhi uma usebenza kuwo, enobuntu.
Uqhekeko
Wachitheka-ke umuzi wakithi kwaBamb’elentulo. Basakazeka abafelokazi
nabantwababo baduka nezwe lonke; izinsizwa zaphelela bume, ezinye zadliwa
yizindunduma; izinkalo zakwethu zagwinywa ngamaplazi okokuphela (asebizwa
ngamagama-gama angaqedwa, o-“Welgevonden”, “Uitzicht”, “Nooitgedacht”,
“Traktaat”, “Bedrog”, “Voorkeurplaats” no-“Eensgevonden”).
Selokhu kwabulawa umkhulu uMlazana ngokuhlasela kwamaBhunu lokho ngempi
kakhukhulela-ngoqo eyendulela eyakwaMthashana, kuyazatshalazwa,
kuyabanjiswana, kuzanywa ukumelana nolaka oluzamazisa ikhaya.
KwaBamb’elentulo uFelaphakathi ongizalayo, uMagqugqumela, amehlo onke
abheké kuye; nguye phela umnumzana – inhloko yomuzi; uthethe ithembu, uzele,
nemfuyo namasimu kulawulwa nguye. Uze athi ephuma eyosebenza eNgoje
naseDumbe-nje, uzama ukuqongelela le mali osekuthiwa ayikhokhwe eBhunwini
nakwaNdabazabantu uma kungathuthwa njengoba kulokhu kugqogqwa
kuphindelelwa kuthiwa akusukwe kuyiwe “kwelabantu”, “ezabelweni”, kushiywe
amanxiwa akithi namathuna okhokho lapha, ashiyelwe abelungu. Wazabalaza
uBaba!
OSisi uElikha noBhuthi uElija bebethi beshayana ngamakhanda kwamlungu ubusika
nehlobo, bekhonzelé ukuthi umuzi wakithi ungachithwa, umnewethu
engimelamayo, uMkhontweni (“uWili”), abe elusa imfuyo yakithi ezinkalweni
ezingenhlana komuzi, eMpethuka, nasezinkalweni ezibheké eMakhwabi. Kuhanjwa-
nje kuyoganiswa kwaMthethwa, sekwaba yiyona-mpilo leyo – umzabalazo
ngezithukuthuku nangokubekezela imihla ngemihla!
Iyachitheka imizi ngapha nangapha. Baduka nezwe abantu.
Uqhekeko-ke kwabozalo olwagcina luwuchithile umuzi luvela ngomona ngezinkomo
okwakulotsholwé ngazo uSisi uBonak’sile egana kwaNyandeni, eNcunje. Inzondo
yadlanga-nje impela yaze yagcina imkhiphé inyumbazana uMama kozakwabo,
akwabe kusahoshelwana mpela-nje. Kuthé kusuka kwase kungena iziyoni ekhaya,
lwaqhubeka udweshu, wabhoka umona wagcina usungenwé yizibukeli; uMama
wagcina ethathé isigqiki sakhe sokuqamela, wabamba mina ngengalo, wangena
indlela, elandelwa ngabanewethu, sangena indlela! Ubuya-nje uBaba emsebenzini
eDumbe, ezwa ngale nxushunxushu esisalé yenzeka, sekubholofida iziyoni
emabaleni akwaBamb’elentulo, kunukwa okuthiwa bayathakatha, kunjeya!
Ushona-nje engcwatshwa uBaba, sesaqhubukushwa thina noMama, sesingodinga-
zithebeni. Shaqiyane uBuzetsheni yonke imfuyo, nguye loya noKaMfaba, baze
bayoshaya eNkonjeni kwelaseMahlabathini, lapho bakha khona, umuzi bawubiza
ngokuthi kukwaBambelentulo.
ENkonjeni phela yilapho okwadabuka khona okhokho, lapho basuka khona
beyokwakha eBaQulusini-nje. Lapha eNkonjeni kunomuzi omdala wakwaZungu,
eMaHenyeni, umuzi omdala wokhokho. Usesuka-nje uBuzetsheni eBaQulusini,
useyokwakha lapho eMaHenyeni. Njengoba ezithakazelweni zakithi kuthi-nje
“Ncwana ngankomo yaseMaHenyeni!”, kushiwo ngawo lowo muzi lowo. Awusekho-
ke umuzi; sekuyindawo-nje okuthiwa kuseMaHenyeni.
*
udledle: 1927 – 1947
Lwasuka-ke udledle olwaze lwakhawuka ngokubalekela kwethu kwaBhanya ngo-
1942 nangokungena kwethu enxiweni eliqondene nathi ngqo ngo-1947:
Ekuphumeni kwethu kwaBamb’elentulo, sahamba saye saphambukela emzini
wakwaKhoza (uFelaphakathi) owayeganwé òKaMhlungu phansi kweNtshenteka,
ezansanyana-nje neTshe-likaMangethe, moqondana neBhenika; kukhonzwé-ke
eplazini leBhunu okuthiwa nguTeyisi. Lokhu yakhile imizi yabanumzane nòma
seyakhishwa isithunzi-nje: Eduze-nje kwakwaKhoza kwakwakhé uNtshangase
waseMkhwakhweni phesheya koPhongolo, eganwé yintombi yakhona lapha
kwaKhonza, bezala uGungwana, intombazanyana esasilingana nayo.
Ngaphambidlana nansiya imizi eminye: kwaMfusi, kwaXulu, kwaHadebe
koLangalibalele, eNdukwini (kwaFalaza – “iShovothi likaMbathani!”) neminye futhi
emibili yakwaHadebe, bese kuba kwaMntambo nakwaNkwanyana. KwaNgwenya
lapho kwakufundwa khona iskole kungaphesheya-nje komgwaqo-nje, eBhenika.
Kuhambé kwahamba iBhunu lamvumela uMama ukuthi azikhonzele ngokwakhe,
asetshenzelwe ngabantwabakhe iplazi. Saphuma kwaKhonza, sagxumeka
ixhokovana okhalweni ngezansana. Yilesi sikhathi-ke uMama abonana khona
nomnumzana wakwaMfusi owayesashonelwa ùmkakhe, bezwana, bahlalisana lapha
kwethu. Ngangimcasukela!
*
kwaXhaf’ngana
UTeyisi-ke lo, umlungu weplazi, unganiwe kodwa àbanamntwana. Ngudadawe
iplazi leli; lisuka eMahloni, lilithathe lonke elakwaMatshekazi, liwele iSibhobhobho,
ligudle iHhayini neNtendeka, libheke eMseni ngokuyela kwaMatshekazi:
Liyalinyelwa iBhunu, kuyahlakulwa, kuyavunwa, kuyeluswa, kuyasengwa konakele!
Sekwathiwa-ke kuseMoy’hhuku (“Mooi Hoek”), igama okwathi ngokuhamba
kwesikhathi amaBhunu antalela ngalo uBhuti uElija kwaXhaf’ngana emva kokuba
ayeseké wasebenza khona, ekhonzelé uMama nathi ukuze kesiqube khona,
singachithwa, uXhaf’ngana wayemcasukela uBhuthi uElija, amgcone ngolokhu
ehlala emkhakhameza, embiza athi “Moy’hhuku!”.
Sekuthi-ke angàfa uTeyisi, sekusuka isichaka seBhunu saseplazanyaneni
elingaphesheya komgwaqo obheké eDumbe ngokuyela eManzaneni, sesizwana
nomfelokazi amshiyile, beze beshada. Ahlanganiswa-ke amaplazi, kwathiwa
nasezincwadini asebizwa ngomniniwo omusha, uXhaf’ngana, ababethi uma
bemhasha bathi:
“uNondelevana
uMathand’ ezimnyama;
ezimhlophe zimdalel’ isiyondolo!”
Baqhubeka bathi: “uSonkamfu!
Sengiyakwesaba, Sonkamfu,
Ngob’ ung’phind’ umphehlu!” (= `ungilal’ uphindelela´)
Kwashintsha-ke manje, itshe lagaya ngomunye umhlathi. Bhonxu
okunguXhaf’ngana, kwaphucuphucuzeka nakho manje, kwaliyeka ikalishi
lamahhashi, kwagibela imotokali manje nakho njengamanye amaBhunu emi kahle.
Kwazikhukhumeza, alwabe lusafakwa! Bekuthi uma kuhlola iplazi, kuhambe
kuphahlwe yizichaka zamaBhunu esezikhoselé kukho, okusasazelana ngazo uma
kukusophile. Umuntu ubhaxabulwa manje-nje; uma ukhononda, akukhakhabise
uXhaf’ngana, athi:
„Hamba yena mangala; mina hhay’ katala!
Imali kimi isiyagcwalana nesaka!”
(= `Ngiyoyikhokha ngingenaxhala eyofuneka lapho!´).
Bebewuthungela khona manje-nje umuzi, banikhombe indlela ebheké
“ezabelweni”, “kwelabantu”!
Kuthé-ke esegula umkaXhaf’ngana lo (umfelokazi kaTeyisi), waziqokela uSisi
uElikha ezisebenzini zakwakhe ukuthi kube nguye omnakekelayo ubusuku nemini,
aze athinte nalapho kungasasondeli khona muntu. Ukungezwani phakathi
kukaXhaf’ngana nomkakhe kwaya kwaya akwabe kusafihleka muva-nje; waqonywa
yiwo amanesi [abelungu] lana alandwé eVlayhede ukuzonesa umkakhe. Wazondeka
uSisi kuXhaf’ngana kusoleka ukuthi uhlebela umkakhe ngemikhuba ahlala eyibona
lapha endlini; ufa-nje umkakhe, sekumuncu impela. “Hhayi gada mina wena; gada
lo nkomo!“
Yilesi sikhathi-ke engafikelwa kuso ùbumbulu bobungane, ngaba nomhawu wokuthi
mina angisebenzi kwamlungu njengabanye abangòntanga. EBhenika kwaNgema
kwakufundwa iskole; wala uMama ukungisa, ethi akafuni ingane yakhe iyoshaywa
“ngònesi“!
Wangenwa yiphel’ endlebeni-ke uMama, ngimhlalele ngimncenga, ngifuna nami
ukuyokhonza eplazini njengabanye! Angàmnika sthuba-nje nempela, ngithi:
“Wena Mama uyahlupha; ungenza ingane encane! Ngikhulile manje; ngiyakwazi
nami ukusebenza kwamlungu njengabanye!” Wagcina evumile; kubuhlungu nokho,
nami ngizibonela-nje.
Wangigeza, wathatha ummese wangiphungula isihluthu, wangitholela
okokwembatha okungconywana, wangiqhuba-ke, wangisa kwaXhaf’ngana, wafika
wangishiya kwamlungu ebaleni; ngangena emdibini wamantombazanyana
amadadlana kunami. Lana asengamatshitshana siyawabona nawo, sihawuke, sizwa
egeqezisa izitsha ekhishini, enukelwa ùpholishi, efreyfra evulande, eshukula
amabhodwe, egeza amafastela, ewasha, eneka, e-ayina; thina sithunywa ebaleni
nasezaleni, siyakhakhatshiwa lize liyoshona. Amakhosikazi emizi esakhé nayo yiwo
lana awashayo, kutashwa amashidi namaphilo neziphika zamayembe.
Estroysini – lapha kulala khona amantombazane – akukho skhathi sakuncokola;
kuzòfihlwa ikhanda-nje ngokuhlwa besanidedele abelungu, belele:
Ukusa kwaziwa yini. Nivuke, niqoqe izinsaba, niphembe umlilo, nenze ikhofi
lokuvusa abelungu … Thina-ke sasivuka siphuthume siyobambisana
umgqomo onenkintsho yocingo owawuyisikigi ababechamela banyele kuso
abelungu ebusuku, siwutatamise, siyowuthululela emgodini ezansi komuzi,
siwuyakaze, siwubuyisele endaweni yawo.
Lithi liphuma ilanga, sekusengiwe, kwashayelwa amabala, kwakhishwa
izinkomo; kuyakolojwa, kuyafrefwa, kuyashukulwa … ubhokile uNòna,
impama ikuhlangabeza uqhamuka-nje, uma unezinwedlana ezibambekayo,
ukudonsa ngazo, akushayise ngekhanda obondeni! Ngasuka ngigundile mina
ekhaya; uMama ezama ukungihlenga kulokho. Indlebe lena uyithi xhakathisi
uNònatshi, ayishuke, ivuthe sengathi izongcothuka!
*
Kulezo zinsuku-nje nami ngithiyaza ebaleni kwamlungu, kuyasetshenzwa;
qhamukiyane uXhaf’ngana ephahlwe yilezi zichaka esezaba yizinceku zakhe,
kuthi uma ekhuluma uzibone zitatazela, zinqekuzisa amakhanda, zith “Ya,
ohm Pit! … N’ye, ohm Piet” (= “Ja, oom Piet! Nee, oom Piet!“). Sesiveva
nje-ke thina, sibamba siyeka, sishayana ngamakhanda!
Usephendukela kimi-nje kulowo mnyama uXhaf’ngana, ekhuluma sengathi
kukhona angithuma khona! Kwangathi ngishaywa ùmbani! Kwaxega
amadolo, kwaduma ikhanda. Uyathetha uyaphindelela; angiqondi mina
ukuthi ufunani, ingani phela ngiyamesaba, ngiyaqala ngqa nokuze
ngikhulunyiswe ngumlungu, angiqonde-nje ngqo eningini: “Leta lo paape!”
Akhahleke ephindelela, ethi “Lo paape galo nkuku!” Kuhlwe emini kimi!
Uvalo lushayanise amadolo, kuhlengezele izinyembezi. “Lo paape galo
nkuku!”
Angazi ukuthi ngagcina ngizwisisé kahle nini ukuthi uthi angilethe uphaphe
lwenkukhu ukuze ahhodoze inqawe yakhe lena ayiphethe ngesandla!
“ … uthengisa ngegazi?!”
Akuphelanga nsuku-ngaki, ngeqa, ngaphindela ekhaya!
Ngangilalé sengivele nginqumile ukuthi ngangigcinile ngalelo langa. Kuthé-nje
ngaphambi kokuba sivuke, siyotatamisana nesikigi somgqomo, ngahlwitha
okuyilokwana engangizé nakho ngithi ngiyoshintsha ngakho, ngakugodla, ngashay’
utshani!
Ngalwewusa ukhalo ngibheké eMswaneni; uGungwana, intombazana
yakwaNtshangase esasakhelene nabo, ngezwa ememeza, elandelanisa, ethi:
“Wowu! Usuhamba?!” Angabe ngisabheka emuva!
Kwakungathi sengibala izindwani zotshani; unyawo sengathi alusathinti phansi!
Ngithé ngiqhamuka-nje ezansi komuzi, nangu uMama naye usevukile, umi ebaleni:
“Moy’ oy’ngcwele! Phindela!”
“Angiphindeli!”
“Phindela! Ngeke ungisukele uyongixabanisa nomlungu! Siyoshonaphi
manje?!”
“Angiphindeli!”
“Ùsukela umlungu ezihlalele, ufuna ukungena iplazi, usebenze. Manje
usuyeqa? Usezothungela umuzi-ke manje, sichithwe ngenxa yakho?!
Phindela! Ngiyakusa!”
Ngagoloza-ke manje. Yilapho engaqhamuka khona nezwi abase belikhumbula njalo
uma kuxoxwa le ndaba, bangihleke; ngathi:
„Hawu, Mama! Kanti wena uthengisa ngegazi? Angiyi!”
Kwasukwa phansi-ke, kwaphuthunywa engakafiki uXhaf’ngana, kwayoshwelezwa.
Saba nenhlanhla kulokho; wagcina engasijezisanga.
Baqhubeka oBhuthi uElija noMkhontweni kanye noSisi uElikha, basebenza ukuze
siqhubeke siqube, singachithwa.
*
“Bhlatiful, Xhaf’ngana maan!”
Ngelinye ilanga waphinda wafika kithi uXhaf’ngana ephahlwe yizichaka zakhe,
begibele amahhashi, behlomé bephelele bephethe izimvubu noqhotho
nezingxukuxela zezibhamu, bezolanda uBhuti uElija.
Sababona besebuqama, besondela; kwasongana unwele. Ngabambelela ezidwabeni
zikaMama, naye esebalisa-nje engaqedi ethi sebeyombulala-ke umntanakhe
njengoba ezolandwa-nje. Kwákude ukubaleka; ngambona edumela iklwa uBhuti,
ehoba emva kwesivalo, wawushiya-nje uthé ukuvuleka umnyango, wathula.
“Upi loMoy’hhuk (= Mooi Hoek)?” esho elandelandisa ngenhlamba,
ekhona phezulu ehhashini.
“Akekho, Mnumzana!” kuphendula uMama, eqamba aluhlaza-nje,
ezama ukuphephisa umntanakhe.
Bazulazula ebaleni, bethetha, bemsongela; wagcizelelisisa uXhaf’ngana ukuthi uma
engafiki ngakusasa eskwateni azosebenza, uyawuthungela lo muzi. Bahamba.
*
Bebechithwa ubuthaphuthaphu abantu, kudliwe nezinkonyana lezo ezisekhona,
isivuno sisale phansi namangcwaba ngokunjalo. Amakhanda nezinduna oBaba
kuqala ababeyaye babalekele bayomangala kuzo uma kuxatshenwe noma
kunombango emphakathini, zase zazibalekela nazo, zayokhosela “ezabelweni” ,
“kwelabantu”, ezinye sezazikhonzela-nje nazo emaBhunwini njengawo wonke
umuntu, ezinye-ke njalo sezaba yizinduna, “iziphakanyiswa”, okuthi uma ufika
ubika ububi obukwehlele, zikukhombe kwaNdabazabantu emaBhunwini lapho
bayofika khona balivune-nje iBhunu uthi uzolimangalela, likulahle icala,
uhlawuliswe, kubizwe izinkomo zona lezi ongasenazo!
Umfo kaXhakaza, okhalweni olubheké eNdomuka, wathukuthela wathelwa
ngamanzi esebona sekuqhamuka uXhaf’ngana nezichaka zakhe bezothungela umuzi
wakhe phezu kokuba ebekezela kangaka, ebuka izinkalo zakubo ziklaywa
ngezingcingo, ehlukaniselana ngazo amaBhunu, abantwabakhe beqonula emasimini
nasemabaleni akwaXhaf’ngana, besebenza iplazi; waphumela ebaleni umfo
kaXhakaza, wabahlangabeza ephethe iwisa, wazidela amathambo, wathi abasoze
bawushise owakhe umuzi, wathi:
“Habe!
Bhlatiful, Xhaf’ngana maan! (= `Bloody fool, …!´)
Kuyeyisa kanti lokhu!
Aké ulokothe, uwokhele lo muzi,
uzongifunda ungiqonde!
Wokhele, sibone!
Bhlatiful, maan!”
Waqhubeka wathi: “Ngithi `Fuseki´, Xhaf’ngana, uyezwa? Fuseki!
Ngiyakwethuka manje, ngithi `Fuseki´!
Wokhele nanku!
Ngiyakhwela manje kuwe, Xhaf’ngana!
Bhlatiful!”
Omame bathi dlengelele, basukuma, baphithiza bagcwala ibala, bemenanela,
behhomuzela, bekhuza umhlolo; bathatha amageja, bethi nabo bazogalela manje
lapha kòXhaf’ngana. Dledelele!
Kwahlehla, kwaphuma nyova okungamaBhunu, kwaphindela emuva nometshiso
esandleni.
Waba yindaba egudwini umfo kaXhakaza!
Waqhubeka, wazabalaza nomuzi wakhe wonke, bekhonzile.
Kwahamba kwahamba nabo baze bagcina bechithiwe, badingiswa!
*
UBhuthi uElija wayedumé ngokubhidisa imishado, eqonywa.
Ekufunweni kwakhe ngòXhaf’ngana ekhaya bengamtholi, washaya utshani, waze
wayofika kwaMahamba ngaphambi kwaseMolmani (= Moolman) phesheya
koPhongolo, lapho afika wathola khona umsebenzi owawuholelwa imali. Ekubuyeni
kwakhe, saphuma kwaXhaf‘ngana, sayongena kwaMadevu, isiKoshi esasiyimpohlo
eNtendeka, okwakuthiwa umkaso samshiya phesheya. Kuthé uma uMadevu
esehamba emva kweminyakana, sachithwa; umlungu omusha kwathiwa uthé
uyozifunela yena abazomsebenzela, asithuthe thina siyozikhonzela kwenye indawo,
nòma-ke siye “ezabelweni”, “kwelabantu”.
Senyukela okhalweni olusenhla nezisefo zaseNyumayini, eMambundu, eplazini
okwakuthiwa khona kukwaYan-furi (= Jan Fouré). Ushona-nje umnewethu
uMkhontweni eBhrakpani ngò-1936, sikhonzé lapha; sahlala isikhashana esifishane
khona nokho.
Sathutha, sangena kwaMdlodlonyane eplazini eligciné sekuthiwa ngelendodana
yakhe uVivyane, owelamana noLomeni noHhantu, nabo ababenamaplazi
okwakuthiwa sekungawabo.
ElikaVivyane-ke lona lalisuka enhlanganweni yemigwaqo eMthin’kaLukazi ligule
umgwaqo obheké eDumbe, ledlule eNtendeka, liyithathe yonke iNyumayini lize
liyoma ngeBhenika. Emasangweni kubhalwé ukuthi “Almansnek” nokuthi
“Welgeluk”. Kwakungò-1937.
Kulapha-ke kwaVivyana lapho ngizé ngakhulela khona, ngathomba, ngaqoma,
ngalotsholwa; saphuma khona sesiphelelwé yindawo ngoba sekusweleké ozokhipha
mina eplazini, aqhubeke akhonzele ikhaya, njengoba mina sengicelwa kwaKhumalo,
sengiyogana.
Inxiwa lakithi-ke liphansi kweZunga, emqanseni obheke eVlayhede, enhlana-nje
nenhlangano yemigwaqo - oqhamuka eMthin’kaLukazi, ubheké eDumbe, nosuka
lapho ugudle iZunga ubheke edolobheni eVlayhede -; ngaphesheya kocingo
sekuyisikomplazi semayini yamalahle iNyumayini, ngaphesheya kokhalo yimizi
esakhelene nayo, esikhonzé nayo eplazini - imizi yakwaMaxase, owayengumfundisi
waseZiyoni, kwaNkosi koMaphupho, kwaDlamini koGomonqo (kubo kaAlfina
osewaba seMondlo, esasingena naye iplazi), kwaDlamini koJohani (izintombi
zakhona nazo sezaba seMondlo, sasingena nazo futhi iplazi), kwaNene koMjelemba
(kubo kaLahliwe).
*
kwaMadevu, ekha’ komama: 1934/35
KwaMadevu kwakungathi sisekha’ komama; sizibusela. Wayengathethi, engashayi,
ezilungele-nje umntanomlungu! Kuthi noma simcasulile, esezama ukusithethisa,
sizithukuthelise, sichiphize, senze sengathi siyakhala, bese esihawukela,
esesiduduza, akhuthuze emakhikhini, athole amaswijana noma usheleni, asiphe,
ajabule uma ebona sesesese.
Kwakuyaye kwenzeke avakashelwe ngònonatshi basedolobheni, azinyeze uma
bethalaza bebuka indlu namakamelo ayo ngoba kwakungaqoqiwe njengakwezinye
izindlu zabelungu, silibele ùkuzidlalela-nje thina. Simhleke, sithi uyambuluza.
Kwesinye isikhathi basibize onònatshi laba, basithethise, basiyale, bathi
asomphekela phela, simkilinele ubasi lo. Siphubuke, sibahleke usulu! Bahambe,
sizisalele, sibuse kwaMadevu.
Athi uyabheka, amaswijana lana athi uzibekele wona, asedliwe. Asibize, abuze,
siphike. Abalise: “Halayi babo!
Lo mazele yena ntshontshile lo mpahla ka mina!
Hamba, landa!
Maye babo!”
Siphubuke, simhleke. Athi uma ekhombisa ukuthukuthela, sichiphize izinyembezi,
sizikhalise. Ashayeke, asiduduze, athi: “Thula, nthombazan!” Asiphe osheleni,
siphume, siyothenga estolo eNtendeka, sithenge iziqhano, izipeletu, sihlobe kube
njeya; ibhalede lena isabiza usheleni. Sithenge uvaselina, amakamu, siswenke sibe
bahle. Sithathe amasaliduku akhe amahle siwathwale ekhanda.
UMbhi wakwaMncwango, umngani kamnewethu uMkhontweni (owayesàbizwa
ngelikaNjintimane - `Gentleman´ - elasuka ayekade ebhinqwa ngòXhaf’ngana
ngenxa yokuzithanda kwakhe nokunakekela izingubo ezinhle, enezicathulo), wake
wafika naye ezozicelela umsebenzi; ahleke uMadevu, asibize thina mantombazana,
athi asizomzwisa, nangu uMbhi ezocela umsebenzi! Ancokole naye, agcine ethé
akabobuye abuye ngelinye ilanga. Amuphe imali. Kwesinye isikhathi athi
asimculele sithi: „Badlala ebsuku!
Balala eksen’!“
*
KwaVivyane, ebgqilini: 1937-41
KwaVivyane ngangivamile ukucela ukuyolala ekhaya. Ukusa kwaziwe yimi:
Ngewuse ukhalo, ngenyukele khona, ngihambe ngitheza izinsaba zokuphemba
umlilo, ngithi ngifika ekhishini, sibe siphuthuma, sibilisa amanzi ekhofi lokubavusa
abelungu, kutatazelwa kunjeya, liphuma lize liyoshona – njengakwaXhaf’ngana
nakwaShambokwe. Abanye-ke bona babeké baphunyuzwe izinyangana ezimbalwa,
bakwazi nokuyolima bahlakule emakubo nòma bayosebenzela imali emakwatasi
nasedolobheni; mina ngake ngaphuma izinyangana ezimbalwa, ngabanjelwa
nguMfusi, waphuma, ngangena futhi – umshaw’shile-ke ngoba ngingenabani omunye
owayengangingenela uma ngingaké ngithi ngidinga futhi ukuphunyuzwa: OSisi
uBonakusile noNtomb’zimhlekile base bagana, uSisi uElikha esazisebenzela
kwaTomasi (= Trevor Thomas) emakwatasi eNyumayini, umnewethu uMkhontweni
esazishonela, uBhuti uElija esaganwa, bezihlalela noMaKhumalo emsebenzini
eJuteni eNyumayini estolo. Sekuyimi-nje esengimele ikhaya eplazini.
Njengoba akhelene-nje amaplazi, ahlobene amaBhunu akhona. Uké uthunywe,
unikwe incwadi, ichonywe othini ukuze ungayithinti ngezandla zakho uyingcolise,
kuthiwe ise eSkhaleni-seNgonyama noma eMakhwatheni noma le eShoba kwamanye
akubo; kwesinye isikhathi nithi nisebenza-nje nibone sekutheleka isishomo
sezinsizwa zamaBhunu, kanti zimenyelwe ukuzobambisana, zitalabhe omunye wenu
okwenziwa ngaye isibonelo sokuxwayisa nokwethusa abanye: Ayazixoxixoxisa-nje,
azidlise satshanyana, ningasoli lutho; bese elinye likuthuma eshabhu noma
evaneysini (= “waenhuis”/egaraji) noma esbayeni, uthi ungangena, akujume onke,
avale umnyango; kokunye akuphosele isihibe kuhle kwenkuzi ebhokayo izothenwa,
ujanqule ekubopha, etibilela kuwe ngezicathulokazi, utalajwe-ke ingabe kuthiwa
woneni, awumhloniphi unòna, ùluhlaza, `uthi uyazi´ (= “verdomde kaffer!”),
akushiye uludaka!
Wasikhomba indlela-ke thina uVivyana emva kokuba sesinqonulé iminyaka eminingi,
ehluma ngathi; akwaze kwababikho nashihe-nje sokuthi isalukazi esinguMama
okungenani àsisale sesigugela enxiweni laso emva kokuba umntanaso esesebenzé
kangaka engaholi engaphunyuzwa! Ongasenamandla bamkhomba indlela –
“ezabelweni”, “kwelabantu” -; bayaceba bona, baya phambili – naleyo naleyo
ndodana yabo idatshulelwa udadawane weplazi, ihlonyulelwa imfuyo nezisebenzi.
Saphuma nentombi yaseMhlungwini, sangena indlela futhi. Sagcina kwaBhanya.
“Kwehluké ibala lesikhumba-nje kuphela!”
Oxhaf’ngana-ke bona, “oMathand’ezimnyama”, - ngixoxelwa nguKaMhlongo,
uAndrina wakwaSthole uMkaMalakatha, unina “kaMlungu” – wayengaké akudumbe-
nje uyintombazana phakathi kwamanye, akhulume nawe akuxine-nje impela, wale
uma wala, nòma uthunywe eplazini elingàle kwehlathi. Uthi usuqhelile, wasithela
ngàle, qhamukiyane uXhaf’ngana! Ubathè ukhuza umhlolo, uzesabela ihlazo
elingavela uma wehluleka ukwenqaba nobunzima ongabulethela abakini obungaba
ukuchithwa naseplazini sekugcikwa ihlazo elivele, angakushayi-mkhuba-nje
uXhaf’ngana, elokhu ebelesele, ekwenqaka amabele, ekucumbaya emakhwapheni
nasemathangeni, ekufuna ocansini, ethi: “Lo gazi yena fanana!”, ethi kwehluké
ibala lesikhumba-nje kuphela!
Wayeze akukhombise okuyisikhwanyana agqokisé ngakho umphambili (namuhla
kuthiwa yikhondomu), athi ungesabi, ngeke kwenzeke monakalo.
Kwakwenzeka ikhulelwe intombazane ningena nayo iplazi; unyamalale umuzi
benakhé nawo kuthiwe sebàthutha baya “kwelabantu”, “ezabelweni”.
Abanye – ababeqomé amaJuda nàbasebenza edolobheni – bebewazala
amagqwagqwa amehlo-luhlaza neziyabuyabu zezinwedlana; kumane kufelwe
phakathi-nje kube ùmthwalo womndeni. Abanye bezaliswa ngamasotsha: Leli
khalathi laseMaMbatheni eMahlabathini elaganwa yintombi yakwethu, uMilyemu,
yokaMaNkosi waseNgoje eMaGameni, ngenye yezingane oyise - amasotsha -
ababehamba bezitshala ngobudlova bokuphoqa amantombazane akithi, bewalutha
bese bewaphendukela, bewashiya enjalo uma bengasawanyamalalisanga, bevala
ihlazo ebelungwini bakubo.
Sasizwa lukhulu, sibuka lukhulu! Bengahlawuli, bengaloboli, bengondli; kungekho
namkhulumeli, yonke imithetho ibavuna.
*
KwaVul’mbobo, enkomponi
Lapha kwaVivyane-ke sakhelene neskomplazi semayini yamalahle, iNyumayini;
singaneno-nje thina kocingo.
Izinsizwa zikagilimede (= labour agreement) nezenkwenteleka (= labour contract)
ezimba ilahle, zakhelwe – ezinye zinemizi khona lapha, zizele; akuyizo zodwa-nje
eziqhamuka kwelakwaZulu kuphela, nanka amaSwati, abeSuthu, amaVenda,
amaNyasa, amaZwangendaba, amaMfengu, abaThembu, amaXhosa, amaNdebele,
abeTswana …! Umphathi wemayini, ababembiza ngokuthi nguVul’mbobo,
kwakungumlungu owehlukile-nje kwabanye, eganwe yintombi yakwaMakhanya,
uAna. Wayaziswa kakhulu eskomplazi; engaveli ngazwi, ebheka-nje, edlule.
Ubona-nje ukuthi kuyamthokozisa ukubona abantu bebusa, besese.
Babehola imali, bemukela nokudla, behleli kahle abantu basemayini. Kuthi
ngoKhisimuzi, kugquzuke imizi yonke le eqaqele intaba, eMakhwabi, eBhenika,
eHhayini, eDray’hhuku, eZungeni, neyaseMambundu, eSkhame, eMthin’kaLukazi, …
iphelele kwaVul’mbobo, kuhlatshiwe, kuphiswé utshwala besintu, zihlobile
izinsizwa ngobuzwe nangobuzwe bazo, zisina, kukuhle kunjeya! Ingaphathwa
induku! Kubuswa, kube kuhle.
(Ngingakazalwa mina, uNyandeni owaganwa nguSisi uBonak’sile wayesebenza
eNdomuka, emba ilahle – ngò-1920).
Uyihlo sibonana naye-nje (ngo-1941), usebenza lapha eNyumayini.
*
eMahlabathini kwaKhumalo
Sasisakhonzé kwaVivyane ukubonana kwami noKhumalo nokuya kwami naye
kokuqala eMahlabathini kwabo, ngibuya ngithathekile; kanti ngisazolihamba lelo
zwe ngize ngilifake isiphandla!
Ngangiqala ngqa ukugibela ibhasi (ngo-1941).
Savuka ekuseni noKhumalo, salukha ngezinyawo siqondé lapho ibhasi
yayigitshelelwa khona edolobheni eVrayhede; isuka liphuma-nje ngo-7.
Wasithathela amathikithi uKhumalo, sasho phakathi, yasuka!
Liphakama ilanga-nje sesisendleleni; ngiyathalaza, ngapha yizinkalo nganeno
kweMfolozi-eMhlophe ngamasimu, ngàle yihlanze nochungechunge lwezintaba
kulokhu kusukè eZikhume, wedlule eSiweni-sezimbila, eGomfolo, eNhlazatshe ...
Senginkemile-nje mina, ngibabaza ubuhle obungaka engiqala ukububona: Izihlahla
nezihlahlanyana, utshani obuluhlaza nobumpofu, obude nobufishane, izinkalo
ezibekile namathafa enile.
Ihamba ima ibhasi, kugibele abanye, abanye behle, kubuye kuthiwe „chama-
stesh’!“; kukhona nabathengisa okudliwayo, athenge uKhumalo, sidle! Sidlani
olubabayo!? ((„Amaphosiso lawo: Saze sangena eNhlazatshe ngo-11, wathenga
isinkwa, sahlala phansi wathi asidle, ngidla nginamahloni, ngesaba ukuthi uzobona
imihlathi inyakaza, ngiphoxeke.“)).
Yayifike iphelele eNhlazatshe ibhasi, bese nehla, nilukhe ngezinyawo niqhubeke
nina eniya eMahlabathini; intaba niyikhombe ilaphaya, isondele, niyihambe nize
nehlele ngàle kwayo, niqhubeke! Ngibathé ngiyazama ukumfica uKhumalo, lutho;
kube sengathi-nje ngilubeka lapho ngiluthathé khona; abuye eme, angilinde,
ngimfice, siqhubeke. Ezami izinyawo aziwazi la matshe abukhali okucacwa kuwo,
ngiyaqhuzuka kunjeya; nanka nameva – amanye made angangomunwe, indlela
inichushisa naphakathi kwawo.
Sagcina sifikile-ke kwaBayeni, phesheya kweNtshelela. Kwaba yigugu ngizobonwa.
Sifica umakoti wensizwa enkulu, uKaSthole.
Sesibuya-ke, sagibelela estolo eDlebe; safika eVlayhede sesiqhamuka ngalo mgwaqo
ovela kwaNongoma.
Dukuduku babengena abazolobola.
*
UKhumalo-ke yena nguNtabayezulu ngebutho, uzalwa yintombi yakwaSiyaya
kwelaseNgoje, ngokudabuka-ke kodwa ngeyangaphesheya koPhongolo, „eSwazini“
kwelikaMbanzeni. Uyise kaKhumalo, uSomcuba, kwakuyiNgobamakhosi ngebutho.
UkaSiyaya wabelamanisa kanje-ke abantwabakhe:
1. Wazibula ngoCala („uSamsoni“), owakhula, waganwa ùKaSthole, bazala
òEnos, noJona, noMayna (= „Minah“), noMpini, noMlili noJethu (=
„Jethro“).
2. welamanisa ngentombazane, uMbimbi („uBhelina“), owakhula, wagana
kwaMathenjwa eNgoje, bazala òTobhitshi, noMfana, noMagangalazana,
noKhange, noNdoda, noNtomba, nengane eyashonela kwaBhanya
(angisalikhumbuli igama layo);
3. welamanisa ngoMkhulunyelwa („uJonatani“), owakhula waganwa yimi,
sazala nina;
4. wagcina ngamawele, umfana uMgengenene („uEsawu“), iNgangakazane
ngebutho, owakhula waganwa nguMaNkabinde, bazala òDuduzile
noNelile, bakhé eTsakane, eBhrakpani.
Iwele lentombazane lenda.
UkaSiyaya ebuntombini bakhe wagana kwaKhumalo, wagana uNtshumayelo,
„uFalaza“ ngebutho; bazala uSamsoni noBhelina, washona uFalaza, wawa
wakhalakathela eweni. Kwase kusuka umfowabo kaFalaza – umfowabo omkhulu,
uSomcuba, ibutho lakhe „iNgobamakhosi“ – esemngena uKaSiyaya njengokwesiko,
evusa umuzi womfowabo, bazala uJonatani ozala nina, bamelamanisa ngamawele
òEsawu nentombazana eyendayo (eyashona ivela).
*
KwaBhanya: 1941 - 1963
KwaBhanya sifika ngibelethe uAzi, ngikhulelwe uMfanuvele; sizé sasuka ngo-1963
uHulumeni esewuchitha uBhanya emva kokuba káde baqala begqugquzela, bethi
akuthuthwe kuyiwe „ezabelweni“, „kwelabantu“.
Sifika kwaBhanya nje-ke sesiqhamuka naseKhornesheni sinoMama, silandela uBhuti
uElija, sethembé ukuthi uyogcina esitholele lapho singaphemba khona inxiwa elisha
lakwethu, sizinze, emva kokuchithwa kwethu kwaVivyane. Do! Siphenduka-nje
sibheka kwaBhanya, kade azihambela naye uBhuti, wasishiya, elandela
uMaKhumalo, waze wayoshaya kòPhoshebstoni (= Port Sheptstone).
USisi uElikha usesikhulumela-ke kuAna, uKaMakhanya, uMkaVul’mbobo, kwalunga,
sangenisa ekamelweni lendlu yestini uVul’mbobo ayesamakhela yona umkakhe
estendeni sakhe kwaBhanya phezu komhosha uSkhovana.
Kwakhiwe kwaBhanya; kuyakhiwa kuyaqhutshekwa, kusuka eMabululwane kuze
kuyoshaya ngaphesheya kwebhuloho eliwela uBhanya ezanzi kwaseMalomeni,
kugudle ukhalo lwaseMakhwatheni ezanzi kwespolo, kwedlule ezanzi kweSkhame,
kugudle ihlathi, eAntiyokhi, kuwelele ezimbaxeni kuqhubekele emaxhaphozini
ezansi kweplazi elagcina sekuthiwa nalo sekungelikaXhaf’ngana, kuwelele
eNazaletha ezansi kwaMabululwane kuze kuyoma futhi ngoSkhovana.
Bakhuthele abantu bakhona, àbakhonzé-plazi, basebenzela umholo edolobheni,
enyumayini, emahlathini, kwakopeletsheni, ezinkwalini, kwaloliwe nasekudeni;
abanye baphila ngemisebenzi yabo, banamashabhu, bazimele.
Banezingadi, balima amakhabishi, ispinashi, nòtamatisi nobhontshisi namazambane
namathanga – singasawuphathi ummbila -, bazithwale izilimo zabo bayozidayisa
emakwatasi nasemajaldini edolobheni nakhona lapha phakathi komuzi.
Abanye bakhela abanye izindlu – amahhisi – ngamsoyi, bafolome nezitini zodaka,
bakhe amafastela neminyango, bashayele amakabha namabhaluko, bafulele
ngobunono ngotshani. Kukhona nabakhé ngestini, bafulela ngothayela, babiya
ngezigxobo zensimbi namadolobhela, bafaka ucingo olunameva nofenisi, batshala
uthango njengoba wawuyaye uhlale ubona emizini yabelungu.
Ziyashiyana izitende ngobukhulu; akuyibo bonke futhi abanezitende zabo – iningi
liqashile, likhokha intela.
Amanzi okuphuza akhiwa eziphethwini nasemithonjeni ethuka ivela nganeno
nangaphesheya komfula. Laphaya nalaphaya kukhona osembé ipisi ejaldini lakhe;
basizakale khona-ke omakhelwane ngamanzi okuphuza nawokupheka. Amanzi
akhona avame ukuba swidi, ampofana sengathi athonsiselwé ngòbisi. Kuhambé
kwahamba bafuna imali manje nalaba okukhiwa kubo la manzi; kwehlukane-ke
ngemizi-ngemizi nangokuhoshelana kwayo njengabakhelwane. Esontweni
laseLuthela, “eBhesta” (= Besterspruit), kwagcina sekugxunyekwé impompi
eginxizwayo, ewalanda phansi amanzi; ufike ubeke umgqomo, ukhongoze phansi
komlomo wayo ngaphambili, bese ujikela ngemuva, uviyoce ngomphini emva
kwayo, uginxize, uginxize, adamane ephuma-ke amanzi, uze ugcine ugcwele
umgqomo. Kuhambé kwahamba nakhona kwafuneka imali; iyakhula njalo
ngokuhamba kwesikhathi. Awakhona amanzi-ke ayehlanzekile edlula
awasemthonjeni; uthi noma uwabilisa, abelokhu emahle-nje, angasuki athwale
igwebu elinsundu njengawasedikwe.
Kugezwa emadwaleni, niguxungane nishaye ingqakala, nibuye senibahle.
Kunezizitshana nezintshelelezi nezimpophomanyana lapho kudlalwa, kubhukudwa
khona. Kuwashwa khona lapha, uma-ke ungasawalandanga ngomgqomo amanzi,
wayowashela kwakho ebaleni. Amanzi okuxova udaka lokufoloma izitini zokwakha
nawokunisela engadini athuthezelwa elandwa lapha edikwe nasemfuleni.
Kuyenzeka-ke line kakhulu, ugcwale, ungaweleki umfula; kwesinye isikhathi lomise,
kushe ngisho nezizitshanyana ezihlala zivela. Entwasahlobo kuvela oshobishobi
emanzini asogwini anesihlabathi, nezinkalankala – ezincane nezinkulu.
Izimfundamakhwela zibonakala zintwela emanzini namabheb’manzi egcobhoza
lapha nalaphaya; kuvamile ukuthi welamele uthekwane ecwathile, ezibuka
emanzini. Ehlobo kuvama ingubo yamaxoxo uma ungashile umfula. Kobhabh’lini
abaqaqele uSkhovana kujwayelekile ukuthi emini kwabhá welamele iskhova
sidwalile-nje kanti-ke ebusuku uyazizwa zibubula ziphindelela zithi “Phum’
ung’bhule, nami ng’zokubhula!”; kusihlwa nasentathakusa ùbona amalulwane
ehlwitha ubala aze acishe akuhlwithe izinwele ekhanda!
Okokubasa kuyathezwa; amalahle eNyumayini, izinkuni emahlathini kawatela
ngemvume yabaniniwo, amaBhunu. Kukhona-ke nokho khona lapha phakathi
komuzi abadayisa ufaywudi (= firewood) namalahle. Onekalishi leminyuzi noma
lezimbongolo uyabophela, ayokulanda okokubasa lapho kuthezwa khona,
nikuthenge kuye.
Ezansanyana-nje nakule ndlu yakwaVul’mbobo esingenisé kuyo noMama kwakhé
umuzi wakwaNxumalo. Sasizakala kakhulu ngabo ekufikeni kwethu singenalutho.
Kwakuyaye kuthi nalapho sesihlaselwe yindlala, sisinde khona, sithole okokususa
esemehlweni nezingane, oAzi noMfan’vele, engamtholela siselapho kweVul’mbobo,
kezizwe-nje nephunga lenyama.
Ezansi noBhanya ngokuyela ngasebhulohweni nangaphesheya ngokuyela ejikeni
lestimela eMakhwatheni, yakhelene eduze imizi, baze bayibize ngokuthi kuseSdidini
naseMkhumbane. Kwandé omame abaziphilisa ngokuphisa (= ngokugaya utshwala
bokuphiswa-nje okuhambé kwahamba-ke nokho nabo babiza imali, nayo nje-ke
engetheni), kwedlule ababuya emsebenzini, bathenge, kuphuzwe, kosiwe kube
njeya, baqhubekele emakubo, abanye-ke basale sebevukela khona ngakusasa
sebeya emsebenzini! Ngokushona kwelanga nangezimpelasonto kuhlala
kuhhomuzela, kunomsindo eSdidini naseMkhumbane; kujwayelekile futhi ukuthi
ubone sekuhiliziswana, kuze kulwiwe, kulinyazwane. Muva-nje sekwagwazwana
ngommese, iveni yamaphoyisa ne-amblense iké ifike iphindelela. Utshwala
obugaywa khona akusibo lobu thina noMama esibaziyo besiZulu, umqombothi; lobu
buvutshelwa nangoshukela – kuthiwa yinkwishi, “yisinyiso” (= isixavathi);
bubangelana iThìbhì (= T.B.), isifo sesifuba esingelapheki. Bagqunqa babe
mnyama, bomelele, babhubhuzele uboya ebusweni nasezingalweni, babe mlomo
ubomvu ababuphuza kakhulu.
AbakwaNxumalo-ke base besizakele ngami, sebetholé abamthumayo, abalandele
notshwala eSdidini, baphuze, basiphe nathi noMama, sithathe ithamo elikhulu
senziwa yindlala. Sithi sesisodwa ekamelweni kwaVul’mbobo, abalise uMama
ngalengozi yophuzo abona sesizongena kuyo ngenxa yendlala.
*
KwaFosi
Kulowo mnyama-nje kwaqhamuka uSangweni owelamana noyise kaJosaya uthisha
uM’bamb’yashinga. Uthi eplazini kwaFosi egqunyaneni enhla kwasemaxhaphozini
(eplazini nalo eligciné sekuthiwa ngelikaXhaf’ngana), lapho esebenza khona,
kufuneka inkosikazi ezophekela iskwata estroysini; ipheke, iphake, izihambele
nsuku-zonke izilalele kwayo. Kwabe usho entshweni!
Kwakungathi ngiyaphupha sengimi phambi kwezimbiza: Ngalupheka uphuthu
ngalugalela ugalaza, sathi singakabuyi iskwata ukuzokudla, ngabe sengiké
ngazizwisa emasini, ngasishaya sábomvu! Ngafika ekhaya ntambama ngiphethe
amasi, kwajatshulwa, sazitika, salala sisuthi esingeqiwa gundane.
Kwahamba kwahamba uSangweni wangitholela okuyithungana ukuze kuthi nalokhu
engihlala ngikuphathela uMama nezingane, kwanele futhi kuphatheke ngconywana.
Zajabula izingane ngamasi; nsuku-zonke sasidla sisuthe. NoSisi uElikha kwakuthi
uma ethuké wa-ofa kwaTomasi, wavakasha, esiphathele imadlana noma
okudliwayo, kungabe kusaphelela ezeni njengasesikhathini sendlala.
*
Wasifuna waze wasithola noBhuti. Sesimbona eseqhamuka-nje futhi. Sajabula.
Bathetha omakhelwane, bemthethisela ukushiya unina engenamondli, ahlupheke
kangaka indodana ikhona, idla amabele. Akuthathanga sikhathi esingakanani
wathola umsebenzi uBhuti kwaMpandlana estolo eJuteni. Kwasixolela
ukuhlupheka.
Kwaba muncu uFosi esethuthela edolobheni emva kokudayisa iplazi; ngaphelelwa
ùmsebenzi owawumuhle kangakaya. Ngazibuza ngaziphendula-ke manje ukuthi
sengizowathathaphi amasi izingane seziwejwayele kangaka. Owayeze angidalele
umunyu nguMfan’vele esekhala efuna amasi; angibambe ngengalo athi “As’hambe
s’ye kwaFohli!” silande amasi!
*
kwethu nakwami: 1943 – 1964
Ngaphesheya komhosha uSkhovana kuseyindawo yakhe uAna yonke leyo egamanxa
ukhalo olusezansi nezihlahla zendlulamithi zakwaMthethwa, yehle ize iyoshaya
ezanzi enhlalangenweni yemihosha, yenyukele ezimbaxeni, ijike ngomfula uBhanya
ezansi kwakwaHhamali nakwaJantshi, yewuse umfula, ijike phakathi nokhalo
maqondana naseAntiyokhi, iwelele neno, yedlule kwaNxumalo ize iyojika
kwaMwelase ngokuyela emaxhaphozini, ibuye neno ize igcine phezu kondonga.
Sithé sisuka, sasisopha ukuphuma ekamelweni esasikade singenisé kulo, siwelele
okhalweni olungaphesheya, lapho kwase kudatshulwa khona iziza, siyozakhela
khona. UAna wasikhomba esizeni esiqondene nesakwaNxumalo ngaphesheya,
ezincwadini esibhalwé ukuthi singunombolo 44. (= “Remainder of Erf 44, 2.1345
Hectares + Portion 1 of Erf 44, 1.7809 Hectares; of the Remainder of Portion 1 of
the Farm Schaapkopje 194 in the HT Registration Division, Situate in the Vryheid
Magesterial District, Natal).
Ngathutha amanzi okuxova udaka lokufoloma izitini nenhlabathi yesiduli somuhlwa
eyayithandelwa ukuqina kwayo ekugandayeni phansi nasekulolongeni ubonda.
Ngaqombola ngayotheza izingodo nezinkuni nezinsaba ukuze ukufulelwe; utshani
bokufulela lobu babuthuthezelwa yimi, ngibusika phambi kwaseSkhame
naseMakhwatheni ngibuthuthezele ebaleni. Sawakha ulondo, sangena, kwamnandi
ukuba sekhaya!
Yilo londo enakhula niwazi ngokuthi kukwaGogo, owaze wadilizwa ngògandaganda
bamaBhunu ngokuxoshwa kwethu kwaBhanya sesiyolahlwa emathendeni ezansi
kwamangcwaba aselokshini ngoFebhwari 13, 1963.
Kusoleso siza, eduze-nje nolondo, uBhuthi waqasha umeselane, uMashazi,
wamakhela indlu yestini, wayifulela ngotshani; ngemuva waxhuma ikhishi – nalo
lestini – lafulelwa ngothayela. Inamafastela – amawindi – engilazi. Usasebenza
eJuteni, uMpandlana, belu; uhola kahle. Wayeseganwa nguMaDlamini.
Nami ngazigxumekela okuyihhisana ebaleni engangiyaye ngiphume ngiyolala kukho
uma ngivakashelwé ùKhumalo, “eNgweni”. Kwakujabula okuyizingane uma ngithi
asiyolala khona; uMamile ananezele athi: “Lal’ egeni, thina! Lal’ egeni!”
Lesi siza sakwethu sibhekene nomuzi wakwaMthethwa, amaNazaletha (bakholwé
kwaShembe). KwaMthethwa kutshalwé umugqa wezindlulamithi zagudla uthango
phambi komuzi. Kuneshashalazi-ke elingakhiwe phakathi kwethu nabo, elisuka
odongeni kwaSkhovana liqhubeke njalo, ledlule kwaMkhize (kwaMilyemu), ledlule
kwaMpanza (kwaNomaNgisi), ledlule kwaSangweni, “eBhesta”, kwaDube,
kwaNyandeni, kwaMaZwane “uSwenka”, kwaMpanza, kwaMaSmelane,
kwaMntombini (“kwaNabantukobho ethilomu”), kwaMashay’ndoda okubhekene
nakwaSbisi (“wezinkuni”), liqhubeke njalo lize liphambuke, liyoxhuma umgwaqo
wetiyela enhna-nje nestolo “kwaKhal’elibi”. Kuthiwa kusemgwaqeni.
Nganeno kwasemgwaqeni phakathi kwethu nabakwaMthethwa kwakhé
abakwaGama; umfelokazi uMaDlamini onguGogo wòSbongile nòNengi (noMpimpi,
uthumbu: 1951) ngunina kaGama, uM’bombohhomu, oganwé nguKaMyeni,
“uKaMabhosho”. Indodakazi yòkaMaDlamini, uAlisi, uanti wòNengi, ihlala khona
lapha nayo. UBhoyi noFilmoni Zwane bazalwa ngudadewabo kaMaDlamini; bahlala
lapha nabo. Ingcwaba likaFilmoni lisabonakala nanamuhla lokhu; lalisezaleni-nje
phakathi kwemizi.
Maqondana nakwaMthethwa, emva kwakwaGama kunomhubhe ogudla umngcele
westende esakhé kuso, ohamba uze ushaye emfuleni ezansi. Nganeno kwalowo
mhubhe-ke kunesiza okwagcina sekungesakwami, lapho nakhulela khona-ke nani
nonke kwaze kwazalelwa khona uthumbu esathutha naye esakhasa ekuchithweni
kukaBhanya ngo-1963. Kulesi siza-ke safica kumi ulondo wakwaThusi okwakukade
kuhlala kuwo omunye wonina bakaNgqanda. Sifika nje-ke thina, sekwahlala khona
uNdolongwana wakwaNgema kulowo londo; uNdolongwana-ke yena wayezalwa
nguKaMafu, owagcina esenedumbe esegugile. Sekuthi angaphuma uNgema ngò-
1945, uMaDlamini wakwaGama usefaka izinkukhu zakhe khona. Ngaphuthuma
kuAna eNyumayini, wathi angikhokhe imali, ngingene; ngamnika osheleni
abayiskhombissa, sangena!
*
omakhelwane
Kuneshabhu ebaleni kwaGama; ngelikaMdluli, iSwati. Ukhanda izinqola, akhe
namasondo azo, awafakele izipokwe, awabethele ngamaringi ensimbi. Unesifutho
okuvuthelwa ngaso ilangabi uma kushiselwa. Kuyacangcadwa, kuyaqongqodwa,
lokhu sishilo isando lize liyoshona.
Ngokuyela ngasodongweni kuseMantshalini, kóKaNkwanyana, kubo kaMpandlana
nòThandi nòMfan’seni, lona uBongani ayethi ngaye “Umfan’ wakwaMpandlan’
unensimbi lapha!” esho insumpa eyayisekhaleni.
Kwahamba kwahamba bagcina bethuthile abaseMantshalini, baya kwaCeza; endlini
kwangena uAgripha Mtshali nomkakhe nomntwana, kwalandela abakwaMthembu,
“uDab’laph” (= “Double-up”) kwaze kwaba sekuchithweni kukaBhanya ngo-1963.
Kulelo nxiwa-ke ngokuyela ngasodongeni kunamangcwaba akithi: elikaMama
(+1951) nelabantwabami ababili abelama uMamile, òMakhosazana nodadewabo
(“intombi kaDingane”) abashona belamana besebancane, kanye nelendodakazi
kaBhuti noMaDlamini, uZethu (+1950), entanganye noBheni, nayo eyashona
isaphethwe-nje.
Emva kwaseMantshalini, maqondana nakithi (kwaZungu) kwakukwaNtuli,
uMaphephuka. Kwathi sebáthutha, kwangena imizi yokufika idedelana. Komunye
wayo kwakunentombazane elingana noSizwe (= *1954), uSilviya, okwakuthi uma
uyise eyimemeza bahleke oBheni noBongani, bethi ungathi uthi “Vivyón!”
Ngaphambidlana kwalaph, phé’ kodonga, kukwaMbuthu, kóKaNyandeni,
ababeqhamuké kwaMnyathi, intombi yakhona enkulu, uSalomina, yayidlalisana
nezingane òBheni nòBongani noBheki – ikakhulukazi noBongani –
beseyizithohlongwana ezidlala ebaleni ezingakangeni naskole, ibachukuluze ilingisa
“uMntanenkosi” ithi kuBongani: “Khencencé! Kuncekuz’ iBonga!”, athukuthele
uBongani, aphendule athi, “Kuncekuz’ iSalomina!”; bamelekelele nabanye
bammemezise. Kokunye bakhe izinswazi ezihlahleni zamampentshisi nakunùkani
ezaleni, bathi bazomlalela endlelene uSalomina, bamvimbe, bamshaye,
“uyedelela!”; aqhambuke, ababone esekude, abhoke ngolaka, babaleke, abahleke,
aqhubeke abantalele!
USalomina-ke yena wayelanywa ngòAzaliya nòThabita (unina kaThandi) nòMikha
nòIzlomu nòLeni nòAmos (“uKheybose” okwathi esekhulakhulile-nje sekwathuthwa
kwaBhanya, sekwhlalwa elokshini elisha ngo-1973, wabulawa ngokujunywa
ngommese estimeleni samahuzu esasisuka eGlenko ngentathakusa siya eVlayhede)
yena elanywa nguZefu, owayeyintanga yòSizwe noBheki (= *1953/54).
Eduze kwakwaMbuthu, maqondana nakithi (kwaZungu) kwakhé abakwaMthethwa,
uGcemeza, naye oganwé nguMaDlamini okhumbuleka kalula ngokuthi wayehoshoza
(uMaDlamini), indodana yabo uMishaki, eyayihlala lapho nayo nomuzi wayo,
yayiganwé nayo ùKaMyeni, uKaMabhosho naye njengoKaMyeni wakwaGama,
amaSwazi ngendabuko, benodadewabo okwathi ebavakashele, uSbongile
wakwaGama esemncane wezwakala eseqhoshela òMamile nabanye ababedlala
nabo, ethi: “Kithi kufiké uswazi olunenhloko!” - uMaDlamini omncane, unina
kaFilmoni noBhoyi. Wayevela kwelaseSwazini, ekhehlé inhloko. KwaMthethwa-ke
izingane zakhona kwakungòGeli nòNokhu nòMqongo nòMatobzini nòNtotho noKeke
(“uKekelezi” owayelingana nòBheni noBongani) noMaseko (owayelingana noSizwe,
bedlala bobabili njalo-nje). …
Endlini yakwaMthethwa kugciné sekwangena abakwaSthole, uMalakatha, noAndrina
uKaMhlongo (= “uNjomane”) esasizwana naye kakhulu, sihlelisene kahle kabi naye;
engumuntu wamahlaya nenhliziyo enhle. Abantwana babo kwakungòJabhsile
(okwathi esekhulile kwezwakala ukuthi kanti babethandana noAzi) noNtombi
noPopo “noMlungu” (= “uJiba”). Kuhambé kwahamba kwafika uKaMadela, esuka
eMakhwatheni nokuyintombazanyana kwakwakhe, bazohlala khona lapha
kwaSthole, eseziganele naye uSthole – isthembu.
Ngaphambidlanyana-nje kwalapho kukòKaSbisi owayekade egané kwaKhumalo,
unina wóGudnese (owagana eNkandla) noQhamkile. Wayesazihlalela nesoka lakhe,
uMaseko, iNyasa. Wayenendlela yakhe-nje yokuzikhulumela uma eboleka noma
ecela into. Esasesimkhumbula ngalo ngelesbozana skafenisi: “We MaZungu! Aké
ungiphe lesi sbozana skafenisi ngiyobiyel’ amatshwel’ ami!”, esho esewuphethe
ufenisi umuhle-nje, uphila, nathi siwudinga!
Ngaphambidlana-nje kwakòKaSbisi, ungakafiki emhubheni owehlayo oqondé
emfuleni, kukòKaMahlaba, unina kaStoto noMphaseni, owayegané uSbisi,
iShangane, wagcina esegané uLwabethe, umalume kaFanono noNgcede, abazukulu
bakaMakhumalo, uNophosho, enikhulé nithi nguAnti,
“uKekela kaNgobe, ongenalulak’ emntwini;
ulaka lwakhe ùkuncintshana!”,
unina wòJundu, ababesebenza eThekwini. Ngaphesheya komhubhe, maqondana
nakòKaMahlaba kwakunexhokovana ababehlala kulo òFanono noGogo wakhe;
behlupheka, bebulawa yindlala. UFanono òBheni noBongani basebemkhumbula
ngokuthi wayaye angabe esahamba uma esebona kuphakwa. Amehlo angabe
esasuka ezitsheni nasemabhodweni. Ngelinye ilanga esekuqedile lokhu ayekade
ekhangezwé khona, usesondela kòBheni noBongani noSizwe efisa naye ukudla nabo
kulesi sitsha abaphakelwe sona; wesaba nokho ukuthi abadala bazomkhuza, usethi:
“Hhowu!? Uthini uBongani?
Ngidle?!”,
usho uyaphindelela, lokhu ejeqeza efuna ukubona nòma abadala bayakuvuma yini
lokho:
“Ngidle?!
Hho! Uthin’ uBongan’?!”
Kwakuginca sekuyihlaya ayesekhunjulwa ngalo lelo. Wayedla asuthe kwami;
ngangilima yonke inhlobo yezilimo noKhumalo ehola kahle kwaLoliwe, ethola
nomemukelo; kwakuyisikhathi senala.
Uma uqhubeka ngomhubhe ubheké emfuleni, wedlula kwaBthelezi oganwé
ùkaMpinga, omunye wabantwababo kwakuyintombazane okwakuthiwa nguBongani.
Umfowabo omncane kaBthelezi waganwa nguFuyi wakwaZungu maqondana
nakwaMalinga ngendlela ebheké estobhini sebhasi esisenhla, okwahamba
kwahamba wagcina esaziwa ikakhulukazi eMondlo (kusukela ngò-1963)
ngelikaSpakpaku ngenxa yokuzimuka komzimba. Sihlobene nalaba bakwaBthelezi:
uKaBthelezi owayegané uBabomncane uSalatilyela (“uDakwa”) kwaBambelentuno
uzalana noyise wabo – yizelamani; bona bathi “anti” kuMam’omncane wami –
ngabazà’ bami.
Phezu kodonga, endlini yokugcina, ungakaweleli ezimbaxeni, kwagcina sekwahlala
uNkosi, uNehemiya (“uMsenteleli”) owayeqhamuké kwelaseNquthu, esebenza
enguweta `eSpringbok Tearoom´ eVlayhede ngokuqeda kòRie iskole esekhondari
(1959), bengena emsebenzini, besebenza naye kanye nòThokozani wakwaNkosi
waseMabululwane; umkaMsenteleli omusha, uKaMgabhi, kwakuthiwa wayekade
efundisa, yikho ebizwa ngokuthi `nguMèm’´ nje-ke.
Ngaphesheya komhosha eZimbaxeni kwakufike kube kwaMntabo, “uMafó-ayz” (=
“four eyes”) owayesebenza emoshwali esbhedlela, ehlela izidumbu, kunguye yedwa
lapha ngakithi owayefaka izibuko; akhelene nabakwaMntambo, kwaBheni,
owayeganwé ùKaPhakathi, egibela isithuthuthu nebhaysikili lomjaho, ebongelwa
yizingane zithi:
“Bhen’ Di!
Zaginqik’ iyntaba ngeyntaba!”
Eminye imizi eyayilapho eZimbaxeni kwakukubo kaTateni nakwaTitose,
kwaMthethwa, kwaMaThabede, ababezalana nòGcemeza nòMishaki esasakhelene
nabo. UMathewu, owayekhubazekile emlenzeni nasebusweni emhlathini
wanganxanye, ethanda ukuhlala egqize izevatho zobuYoni, wayengowakhona lapho
kwaMthethwa.
Emva kwakwaNxumalo kwahamba kwahamba kwagcina sekwakhiwe: kwake
kwahlala uNtshangase (= “uMgazi) owayesebenza nòKhumalo kwaLoliwe, eganwé
UKaMbhense isangoma, esasaziwa ngokuthi asipheki. Afike ekseni uMgazi eselandé
uKhumalo, beya emsebenzini, asheshe afike njalo kungakabi yisikhathi sokuhamba,
amemeze eseza lé, athi:
“Gqokela phandle, gqokela phandle,
Mfwakithi!
Gqokela phandle,
Ntabayezulu!”
Sitatazele, sesicabanga ukuthi sesishiywé yisikhathi! Angene uMgazi, abingelele,
ahlale phansi; lapho-ke uKhumalo ethi uzama ukusheshisa, ageze, agqoke; athi-ke
uMgazi:
“Aké sthol’ ukudlá-ke!”
(Sizibambe, singahleki; emva kokuba bese kujaheké kangakaya!)
UKaMbhense wayebhinca isidwaba.
UMbatha, “uDun’sela”, nabakwaMhlanga (kubo kaVeronikha owayethi akalingane
nòMamile) babakhé lapho phezu kodonga emva kwesiza okwakungesakwaNxumalo
ekufikeni kwethu kwaBhanya.
Miningi-ke neminye imizi esasakhelene nayo, sibonana siyokha amanzi noma
siyotheza, kubingelelwana, kuvakashelwana, nezingane zikhula zazana;
ngingeyibale yonke lapha.
*
wagula kwazekwamenela uKaSyaya
Sekufika umbiko othi uKhumalo akaphuthume, unina sewagula, washiywa yedwa
enxiweni KwaBayeni, àkanabani.
Wanikela khona uKhumalo. Ufica sebethuthile oSamsoni noKaSthole, bawelela
ngaphesheya kokhalo, baphemba isiza esisha abasibiza ngokuthi
“kwaVul’ingqondo”, washiywa yedwa uKaSyaya, unina wòKhumalo, enxiweni.
Usefé uhlangothi nomqondo usulahlekile. Kuxatshenwe; izelamani azisahoshelani,
unina sekuyisitakla-nje.
Afike aqoqe uKhumalo okwasalayo ezimpahlaneni zakhe ayayezithenga ezithumela
“ekhaya” iminyaka yonke le njengokwejwayelekile. Kwakuthi uma uthi
ukubuyabuya umqondo kugogo wenu, uKaSyaya, amoyizele, azame ukukhuluma,
kungaphumeleleki, agcine-nje ethé: “Hé! Siyokwakha! Siphume-nje, sithi
gelekeqe!”
Wamthwala-ke uKhumalo unina wambeletha emhlane, emsusa KwaBayeni, eqondé
ebhasini eNhlazatshe. Mkhulu ngomzimba uKaS’yaya, uyasinda. Libalele, liyashisa.
Umthwele umsaphi-ke phela ngoba ikhaya yilo lelo eselifuziwe KwaBayeni,
okwakuthi uma kuholiwe, kugitshelwe kuyiwe khona, uma kukhona okuhle
okuthengiwe, kuthwalwe noma kuphathiswe, kuthunyelwe khona? Inhlanzi
isishelwe ngamanzi!
Ithé uma ifika eVlayhede ibhasi, uKhumalo wamethula unina, wamthwala
wayomkhoselisa kwaSthole, uHezekiya, umzá’ wakhe, kwaVobo lapho ayesebenza
ehlala khona nomuzi wakhe, uyise wóNowa, oganwé uKaNkosi, niyamkhumbula:
Ugciné esesebenza emangcwabeni aselokshini uSthole ekuchithweni kwethu
kwaBhanya, sesiqubé emathendeni ezansi kwamangcwaba muva-nje kusukela ngo-
1963. Uzalwa ùMaKhumalo.
Washaya phansi, washaya phezulu uKhumalo ezama ukumtholela okokumelapha,
wenqaba uKaSyaya, ethi akawuthinti yena umuthi, uyikholwa; adumalele khona-nje
umntanakhe, ezama ukumsiza.
Kwabonakala-ke manje ukuthi mhlawumbe kungá’ ngcono kunxuswe kithi
kwaZungu, angenise khona, azonakwa yimi; ingani phela sengiyalotsholwa
kwaKhumalo nòma ngingakakhishwa-nje. Waqasha ikalishi uKhumalo, wathwalwa
uKaS’yaya, wangeniswa olondweni kwethu kóKaMhlungu (“kwaGogo”), kulokhu
kungekho bungcono.
Ubusuku nemini kwakudingeka ngidamané ngimphendula, ngimshintshe
okokwembatha, ngimtholele okomileyo, ngizame ukumgwinyisa nòma ithanyana-
nje. Elokhu ezamile uKhumalo ukumncenga ngokwelashwa, aze akhulume
ngenhliziyo ebuhlungu, athi:
“Mama, ùyawenqaba umuthi; mina ngiyawazi, ngiyawusebenzisa;
ngingaké ngizame nezaba, ngehlulekele khona.
Kodwa wena àwuvumi!
Bathuthile bakushiya phansi laba okholwé nabo.
Njengoba usudinga usizo-nje, abasekho!”
Phinde.
Waphulukundlela uyihlo omncane, uEsawu, esuka emsebenzini eBhrakpani, wafike
naye wakhathalela khona. Ebathé uyazama ukumkhulumisa unina, lutho
impendulo. Ashikashikeke kuye, embuzisisa ukuthi uyambona yini – indodana
yakhe, uEsawu; kuyothi ngelikade, amoyizele-nje, agcine evelé ngelithi: “Hé! …
Mnx!” Azame uEsawu nokumxoxisa, emxoxela ngezasemsebenzini, amfumbathise
nemali yomholo ayemphathele yona, ambuze ukuthi uyozithengelani-ke nayo.
Phinde!
Akhale uEsawu.
Lutho!
Uma belekelelana, bezama ukumnika okokumelapha, ale; kuthi noma bekusondeza,
bemkhangeza, akukhapheze, avule isandla kuchitheke.
UKaS’yaya kwakuyinkosikazi enomzimba, ishikile, inezwi elincane.
Ngokudabuka yayingeyaphesheya koPhongolo, “eSwazini”, kwelikaMbanzeni.
Yayithi uma incokola ngabakoti bakwayo, ithi: “Bayekeni-nje bangihleke,
bangihlebe nasemakubo, bethi: `Wowu! Unina! Izinyawo zakhe
zingakananai!´… Bazozizala; ngizobafuzisela bonke!”
KwaKhumalo – bese ngishilo – uKaS’yaya wayekade ashonelwa ngumyeni
wakhe, uNtshumayelo (“uFalaza”), besatholé izingane ezimbili-nje,
óSamsoni noBhelina; njengokwesiko-ke kwasuka umnewabo, uSomcuba
(“iNgobamakhosi”), kwaba nguyena osenguyise wabantwana, wavusela
umfowabo umuzi; belamanisa ngoyihlo, ngoyihlo omncane kanye
nentombazane yewele eyendayo.
Zikhula-nje zonke izingane, zazi uSomcuba njengoyise; àkumfihlo. Yonke
imizi yakhile-nje iyalazi, iyaligcina futhi leli siko.
Ekukhuleni kwazo lezi ezimbili ezindala, zavama ukuba nobandlululo
nenhlamba; lezi ezimbili ezincane zethukwa ngezindala zizibiza
ngamavezandlebe.
Kuxatshanwa-nje kuze kusongelwana, kudikilwana, kwehlukanwa, uSamsoni
ephuma, edela nonina, eyokwakha “KwaVul’ingqondo”, kade yayihlekisana
ihlomelene, benhlembenhlembe-nje.
Ugula eshona-nje uKaS’yaya, luqhekeké phakathi uzalo.
Kuhambé kwahamba kwagcina kuvelé noKaSthole, ezombona. Kule ngxabano
eyayikhona-ke kwakubonakala-nje ukuthi ufikile yena ukufika, kodwa uqhelile.
Kwakuze kube sengathi uyangibhuqa uma ebona ubunzima bokunakekela ugogo
wenu engangibuthwele, siminyene olonjwaneni wakwethu, athi-ke uKaSthole:
“Wowu! Uyokuzonda-ke wena ngengoba umtatamisa kanjena-nje.
Uyomane aphume ngawe-nje!”
KwabaKwaBayeni akuzange kuvele muntu omunye ngaphandle koKaSthole. Kulokhu
kunjalo nje-ke ukufa; kungekho bungcono.
Kwaze kwathi ngelinye ilanga kwafika uMathenjwa, umyeni kaBhelina, evela eNgoje
lapho phela babesuké khona abakwaKhumalo lokhu sebakhé kwelaseMahlabathini
muva-nje. UMathenjwa uthunywa yilabaya baseNgoje ayekade ehlalisene nabo
kahle isikhathi eside uKaS’yaya bengabakhelwane futhi bengabazalwane bakhe,
bathi “mlande”. Kwayena uMathenjwa wayehlala kubo laba bantu,
wayengenamuzi. Sengisilibele isibongo sabo.
Kwaboniswana, kwaqashwa ikalishi, wathathwa uKaS’yaya wasiwa eNgoje,
washonela khona.
kwaVul’ingqondo
Ukuphuma kwensizwa endala yóKaSyaya, uSamsoni, nomuzi wayo, bawelele
ngaphesheya kokhalo, baphembe isiza esisha, kwakusuké ekuhilizisaneni-nje
okungatheni:
Kuvakashelwé ekhaya njengokwejwayelekile, uyihlo usesibayeni kuyasengwa
ekuseni-nje; nabafana óJona nampa nabo bayelekelela.
Sekuthi uKhumalo ethethisa uJona ngokuthatha dedengu, enza kancane
kuqheliswa amankonyane kònina, usethi ukumethusa ngoswazi; kwabe
uzithintele kunina!
Wabhoka uKaSthole, wathi akamfunde nezibi uKhumalo! Wamnqumela
eduze, emsola ngokuthethisa ingane kanjalo. Dlengelele wonke owayelapho;
ulaka olungako kungalindelwe-nje.
Usesuka uKhumalo ngokuthukuthela eziphendulela; yaqhubeka ingxabano.
*
Sesizwa sekuphendula uSamsoni eGoli kade ebhalelwé ùKaSthole embikela
ngalesi sehlakalo: Alusafakwa-ke kuSamsoni; wavela-nje ngokuthi uzomvula
ingqondo umnewabo!
Wamemunca izinkomo ezazizolobola kithi kwaZungu, wathi azisayi. Kwathi
kwaZungu bethi bathumela abantu abayolanda izinkomo ezase zivele
zikhonjiwe, babuya ze.
Nebala: Balishiya phansi inxiwa lakwabo, lapho uyihlo noyihlo omncane nabo
ababethi uma beholile, bathumele khona nemali noma beselivini, bagibele baye
khona, bephethe konke izinsizwa ezizithengela khona esilungwini ziyozibekela
khona ekhaya. Imfuyo nazo zonke ezinye izimpahla bazishaqa, kwasala lokho-nje
okuqondene ngqo noyihlo.
Wala uKaSyaya ukuhamba nabo, athuthe ashiye izimpahla zomntanakhe ehlane;
bamshiya enjalo. Ujunywa ùkufa-nje, efa uhlangothi, ephambana ikhanda, usesele
yedwa enxiweni.
Kanjalo-ke bawubiza ngokuthi kukwaVul’ingqondo umuzi wabo omusha. Izinkomo
zikaKhumalo – nalezi ayeselobolé ngazo kwethu – zagcina ziphelelé lapho
kwaVul’ingqondo. Zonke izinkomo nezikaKhumalo omncana oseBhrakpani
zathathwa; yena-ke ezakhe zaziziningi futhi enezimbuzi; hhawu, zathathwa
abakwaVul’ingqondo.
…
isithasiselo
Uhlu lwamagama engiwakhumbulayo [KwaBhanya]:
uMpandlana, uThandi, uMfan’seni, oKaNkwanyana kwaMtshali uGwadlela Smelane nodadewabo uMntombini UKaNhleko noMbatha, uFakazi, abazali bòNdingilizi uKaMadela waseMakhwatheni noSthole uMalakatha uKaKhonjelwayo wakwaDube uKaMchunu noPatrick Dube, abazali boMbili (umqombothi) uKaNkosi, uWinnie, wakwaNtombela, unina woMdlinzi noMpini noSbongile(?) noElla/Bongi noKhwini uKaNkosi wakwaMakhanya, unina woBabuzeni noLafayeli (`uSkhov’ uMandukulu!´) noTanana uKaMathwala wakwaMthethwa, unina woBhunywana uMaZulu, uAsyena, wakwaMwelase, unina woThandi noLinda (uModikhayi, `iMvuz’amathe´) uKaMthethwa, uNomaNgisi wakwaMpanza uMaZwane wakwaKhumalo, uSwenka, unina woSofi noDoli uMaNkosi wakwaSangweni, unina kaJosaya, uthisha, noAylini, noMthilili, noMahholo, noMbongi, noDade, noNomgqibelo (uMgqigqi), noNtomb’kithi, KwaSangweni wamanzi KwaSangweni oziwelayo KwaSangweni uMndeni (uMbonisi, uMdudu KwaSangweni oganwé nguMaKhumalo uHarriet, unina kaDudu uJukhali nokaMbhatha (unina woGane, noBswezi noHleziphi) bakwaNyanda uMaZwane (unina kaMzilikazi) uHeleni uAli (unina woNdodenjani noVelaphi) bakwaNdlovu, iNyasa uKaMbhatha, uGasta (unina woWili, noMathiki) bakwaNtshingila uAmama uDululu uBthelez‘ ongenangalo („uNginyana“) uMdlalose, „uHlanganangaye“, uyise woTezane noSibonangani KwaManana uNgema, uNehemiya, estolo (umkhulu kaSapute, uSisiliya, “intombi kaBheni“) uKhumalo, uSalatiyela, ozala oMayleti uKaSthebe (ongaphesheya nonganeno)
>> kwethu
