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University of the Witwatersrand 

 

Indlelakuphathwa kwabesifazane nephathriyakhi emshadweni: 

kubhekwa imibhalo ekhethiwe yesiZulu: Umshado, Ngiwafunge 

AmaBomvu, NguMbuthuma-ke Lowo. 

 

 

 

 

 

 

Nhlakanipho Langa 

Inombolo yomfundi: 704201 

Masters of Arts by Research in 

(African Languages and Linguistics) 

 

Umeluleki: uDkt. E.B. Zungu 

 

 

 



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ISIFUNGO 

Mina Nhlakanipho Langa (704201) ngiyafunga ngiyagomela ukuthi: Indlelakuphathwa 

kwabesifazane nephathriyakhi emshadweni: kubhekwa imibhalo ekhethiwe yesiZulu: 

Umshado, Ngiwafunge AmaBomvu, NguMbuthuma-ke Lowo. umsebenzi ocwaningwe 

yimina. Imithombo yolwazi okuthekelwe kuyo iveziwe ngokufanele. Lolu cwaningo lwethula 

konke okudingekayo ekuphothuleni iziqu ze-Masters of Arts in African languages and 

linguistics enyuvesi yaseWits eGoli. 

 

------------------                                                                               27 January 2022 

N. Langa                                                                                         Usuku 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 



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AMAZWI OKUBONGA 

Ngibonga uMdali wezinsuku zonke ukungigcina ngaso sonke isikhathi nasebunzimeni ngithi 

awabongwe Amandla kaMfihlakalo simukhonze njalo. Ngifisa ukudlulisa ukubonga kakhulu 

kuDokotela E.B. Zungu, ngiyabonga kakhulu ngokuba ngumeluleki wami oqotho. 

Ngiyabonga kakhulu iziyalo zakho nokunginika leli thuba elingandele muntu ukuba ingxenye 

yabafundi bakho, isandla sidlula ikhanda. 

Ngiphinde ngibonge umndeni wami ikakhulukazi umama ongizalayo umaJobe ukungiseka 

lapho nalapho ngisho kunzima kanjani ngiyabonga ukuthi benginike ithemba nentshisekelo 

yokuphokophela phambili noma ngabe impilo inzima kanjani. Ngibonga ithuba lokuthi ngibe 

yingxenye yabafundi basenyuvesi yase Wits okuyithuba elingandele bani ukuthi uyofunda 

enyuvesi uthekele ulwazi ikakhulukazi njengoba ngingowokuqala ekhaya ukuthola 

umatikuletsheni ngiphinde ngibe owokuqala ukuyofunda enyuvesi. Ngifisa iNkosi 

ingigcinele umndeni wami. 

Ngibonge nakubo bonke abantu abangisekile kunzima ikakhulukazi uNothando Magagula. 

 

 

 

 

 

 

 

 

 

 

 

 

 



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OKUQUKETHWE 

 

ISIFUNGO……………………………………………………………………………2 

AMAZWI OKUBONNGA…………………………………………………………..3 

OKUQUKETHWE…………………………………………………………………..4 

 

ISAHLUKO SOKUQALA 

1. Isingeniso……………………………………………………………………………… 

1.1 Isingeniso nesizinda socwaningo…………………………………………………..7 

1.2 Umbono ongakafakazelwa…………………………………………………………9 

1.3 Izinhloso zocwaningo……………………………………………………………..10 

1.4 Imibuzo yocwaningo………………………………………………………………13 

1.5 Lingachazwa ngokuthi liyini isiko…………………………………………………14 

1.6 Umthelela wephathiyakhi, iyini iphathriyakhi?........................................................17 

1.7 Uhlaka locwaningo………………………………………………………………....22 

 

ISAHLUKO SESIBILI 

2. Ukubuyekezwa Kwemibhalo…………………………………………………………… 

2.1 Isingeniso…………………………………………………………………………….24 

2.2 Imibono eyahlukene yababhali……………………………………………………….24 

2.3 Ireshinali yocwaningo………………………………………………………………...46 

2.4 Isiphetho………………………………………………………………………………49 

 

ISAHLUKO SESITHATHU 



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3. Injulalwazi………………………………………………………………………………….. 

3.1 Isingeniso………………………………………………………………………………51 

3.2 Izincazelo nokuhlaziywa kwefeminizimu……………………………………………..51 

3.3 Izindlela zokwenza ucwaningo………………………………………………………...64 

3.4 Ipharadaymu…………………………………………………………………………...67 

3.5 Isiphetho……………………………………………………………………………….68 

 

ISAHLUKO SESINE 

4. Isingeniso………………………………………………………………………………70 

4.1 Amazwibela encwadi Umshado………………………………………………………70 

4.2 Ukucutshungulwa kwencwadi Umshado……………………………………………..71 

4.3 Ukucwasa okuhambisana nokuba ngumfelokazi nesiko lokungena……………….…72 

4.4 Amazwibela encwadi Ngiwafunge AmaBomvu………………………………………85 

4.5 Ukucutshungulwa kwencwadi Ngiwafunge AmaBomvu……………………… ……..96 

4.6 Amazwibela endaba emfishane ethi NguMbuthuma-ke Lowo……………… …….…97 

4.7 Ukucutshungulwa kwendaba emfishane NguMbuthuma-ke Lowo……………………99 

4.8 Ukungalingani kwamalungelo Nempilo yesithembu emshadweni……………………99 

4.9 Isiphetho………………………………………………………………………………111 

 

ISAHLUKO SESIHLANU 

ISIPHETHO………………………………………………………………………… 

5.1 Isiphetho socwaningo……………………………………………………………..113 

5.2 Okuhloswe ucwaningo……………………………………………………………113 

5.3 Okutholakele………………………………………………………………...……114 



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5.4 Izincomo neziphakamiso zocwaningo……………………………………………116 

IMITHOMBO YOLWAZI………………………………………………………….118 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 



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Isahluko Sokuqala 

1. Isingeniso 

1.1  Isingeniso nesizinda socwaningo 

Ngoko Limi lwesiZulu miningi imibhalo ebhalwe ngenhloso yokudlulisa umlayezo othize 

ngoLimi lwesiZulu nokuveza umuzwa othize ngesiko lakwaZulu lapho ababhali besuke 

bebhala ngenhloso yokuveza izimo abake babhekana nazo empilweni yabo noma abayibona 

zenzeka eduze kwabo nasemphakathini bese lokho bekuveza ngokubhala izincwadi ezithile 

ngesiZulu nangesikompilo lesiZulu.  

Ulimi esilukhulumayo luyakwazi ukuveza ukuthi siphila ngayiphi indlela futhi yini 

esikholelwa kuyo. Ngokwesiko lama Zulu kunendlela abafundiswa yona yokukhuluma 

nabantu abathize ngenhloso yokuveza amazinga noma ukungalingani ngokwamazinga lokho 

abakhula bazi kuyindlela yokukhuluma noma yokuhlonipha kepha akekho obebheka ukuthi 

lendlela yokukhuluma noma ulimi abalisebenzisayo lubacindezela kanjani abantu besifazane 

ngoba bona balindeleke ukuthi bekhulume ngendlela ethize futhi behlale behlonipha uma 

bekhuluma. Isibonelo nje ukuthi ngokwesiko lesi Zulu bakhula bazi ukuthi umuntu 

wesifazane akakhulumi nobabezala (father- in- law) futhi akamubheki umuntu wesilisa 

emehlweni uma ekhuluma naye, lokho kukodwa kucacisa ngokusobala ukuthi umuntu 

wesifazane ubecindezelekile ngezikhathi zasemandulo, nesisakubona kulesi sikhathi 

okuphilwa kuso manje noma selukhona ushintsho olukhona. Futhi uma ekhuluma nomuntu 

wesilisa emubheka emehlweni bekuthiwa akahloniphi futhi uthanda amadoda.  

Amasiko adlala indima enkulu ekucindezeleni abantu besifazane nokuphakamisa isizwe 

esingalingani ngokobulili nangokwamalungelo ngenxa yokukholelwa kakhulu kumasiko 

nakuphathriyakhi emshadweni. Isizwe sakwaZulu siyizwe esinamasiko amaningi 

ahlukahlukene abakholelwa kuwo nokungamasiko abakhule okhokho nokhokhokazi bekhule 

bekholelwa kuwo esikhathini sasemandulo. Ikhona imiphakathi nemindeni esakholelwa 

kulamasiko noma sekuphilwa esikhathini senkululeko nesamalungelo abantu. Yize noma 

sekunoshintsho olukhona emasikweni akwaZulu kodwa eminye imindeni isakholelwa 

emasikweni asemandulo, njengokuthi nje eminye imindeni isakholelwa ekutheni umuntu 

wesilisa uyena oyinhloko yekhaya kanti umuntu wesimame yena kumele ebengaphansi 

kwesandla somyeni wakhe noma ebengumuntu ohloniphayo ongakwazi ukushaya umthetho 



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ngempilo yakhe ngoba kwaziwa ukuthi ngokwesiko lesiZulu indoda iyona ephatha umuzi 

noma eshaya umthetho.  

“Ukuthobela umthetho kuyingxenye yesiko enkulu nebalulekile kubantu 

abangamaZulu kanti futhi lokhu kususelwa ebuncaneni bomuntu ukuthi ufundiswe 

ukuthobela umthetho nokuziphatha ikakhulu kwabesifazane.” („Zungu noSiwela‟, 

2017:79). 

Abanye abantu besifazane ngisho beganile kulemizi abasuke begane kuyo basuke beganiswe 

ngenkani noma basuke bephoqiwe ukuthi begane lapho abangafuni khona ngenxa yenkolelo 

yamanye yamasiko esintu, isiko lokuthwala (forced marriage). Akubhekwa nokuthi 

loyomuntu wesifazane uneminyaka emingaki ngisho eniminyaka engakalingani ukuba 

engayogana noma eyohlala nomuntu wesilisa lokho okugcina sekuholela ekutheni abantu 

besifazane begcine bengakwazi ukufeza amaphupho abo. Ngisho loyomuntu owayekade 

ethathe intombazane eseshonile, ngokwesiko lesiZulu lokungena umakoti kamufi umuntu 

wesifazane ugcine esephoqwa ukuthi ehlale engabuyeli kubo ehlale nomfowabo wesoka 

lakhe elingasekho ngoba kwaziwa ukuthi ulotsholiwe usuke usuyingxenye yaloyo mndeni. 

Omunye wababhali uZungu noSiwela (2017:77) uyakufakazela ukuthi abantu besifazane 

bacindezelwe isiko, uthi: 

“…indlela abantu besifazane abaphathwa ngayo esizweni samaZulu kunegebe 

elikhulu kakhulu endleleni yokuphathwa kwabesilisa nabesifazane. Amasiko 

alandelwayo abukeka ebacindezela abasifazane abathatha njengabantu ababuthaka, 

okumele bethathelwe izinqumo baphinde batshelwe ukuthi benzeni nini. 

Eyabafelokazi yona inzima ngokuphindiwe ngoba okwabo kungagcina kubehlisela 

nesithunzi emphakathini abayakhele, ngendlela abaphathwa ngayo efukanyelwe-

isiko” („Zungu noSiwela‟, 2017:77). 

Kunenkolelo kakhulukazi emiphakathini yase-Afrika nakumasiko ase-Afrika ukuthi umuntu 

wesifazane kumele eziphathe ngendlela ethize kusukela ekukhuleni kwakhe eze ebemdala 

ngenhloso yokuthi kumele efunde inhlonipho ukuze efike emshadweni esazi ukuthi umuntu 

wesimame uziphatha kanjani. Esikhathini sakudala abantu besifazane bebaziwa njengabantu 

okumele bevuse imizi benakekele izingane futhi behlale ekhaya begane bengayi 

ukuyosebenza, leyo indlela esikhule ngayo okuyinto kweminye imindeni besakholelwa kuyo 

noma ngabe sekuphilwa esikhathini sentando yeningi. Lokho kukhombisa ngokusobala 

ukuthi abantu besifazane ngesikhathi sakuqala bebecindezelekile futhi bebenganawo 



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amalungelo alinganayo nawabantu besilisa njengoba kubonakala esikhathini esiphila kuso 

manje lapho abantu besifazane sebenamalungelo alinganayo nabantu besilisa okuyinto 

obungeke uyibone emandulo noma eyayingekho esikhathini sakuqala kepha ngoba sesiphila 

esikhathini lapho izinto zishintsha khona futhi sibukela nakwezinye izizwe. NgokukaZungu 

(2017:75) uthi:  

“Uguquko-empilweni yabantu luyinto ehlezi ilindelekile kodwa kuyaye kube yinto 

engavami ukuthi yejwayeleke kalula ngoba abantu basuke sebeze bajwayela lokhu 

abasuke bekade baqala ukukulandela. Ngenxa yokuphila emhlabeni onokuxhumana 

nabamazwe abanye abantu abangamaZulu sebebuka izinto ngendlela esezingeni 

lomhlaba”  

Ucwaningo luzobheka indlela abantu besifazane bevezwe ngayo ezincwadini zesiZulu, 

noLimi olusetshenzisiwe nezindima ezinikiwe abalingisi ngokobulili kulezincwadi 

ezikhethiwe zesiZulu. Indlela esibuka ngayo abantu besifazane nomthelela wesiko lesi Zulu 

ekunikeni abantu besilisa amandla ngaphezu kwabantu besifazane nokuphakamisa 

ukungalingani ngokobulili lapho abantu besifazane belindeleke ukuba bebe abantu abahlala 

ekhaya benze umsebenzi wasekhaya futhi benakekele ikhaya behlale behlonipha, 

bebengavumelekile ukuba behambe beyofunda noma beyosebenza ngoba sikholelwa ukuthi 

lawomathuba ngamathuba afanele abantu besilisa kuphela („Zuma‟, 2009). 

Sekuphilwa esikhathini senkululeko nesikahulumeni wentando yeningi namalungelo abantu, 

selukhona ushintsho kakhulukazi ngoba nabantu besifazane sebenamalungelo alinganyo 

nabantu besisilisa noma kweminye imiphakathi noma imindeni besakholelwa kumasiko 

asemandulo. Ukushintsha kwesikhathi esiphila kuso kuyimbangela yokubona sekunoshintsho 

emasikweni akwaZulu. Ukuguquka kwesikhathi esiphila kuso nalapho sesifunda khona 

ezinye zezinto zemfundo yaphesheya lokho kuyenza ukuba abantu isiko belibone ngezindlela 

ezihlukene ingakho sesithola kunenxenye yabantu abakholelwa kufeminizimu (feminism) 

sekujwayelekile ukubona abantu besifazane abazimele noma abasezikhundleni okukanye 

abafundile abaphikisayo ukuthi umuntu wesilisa uyena onamandla. Angisho ukuthi 

ukushintsha kwesiko kuyinto elungile noma cha, ngoba abantu abaningi ngenxa yesikhathi 

esesiphila kuso isiko balibona ngenye indlela kuyangokuhti umuntu yena ukholelwa kuphi. 

Isiko liyimvelaphi yomuntu ngoba liyakwazi ukuveza ukuthi umuntu unguhlobo olunjani 

lomuntu futhi ukholelwa kuphi nokuthi yena ufundiswe kuphi ngoba imindeni nemiphakathi 

inezinkolelo ezahlukahlukene nezimfundiso ezingafani („Gumede‟,2018). 



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1.2   Umbono ongakafakazelwa 

Kungaba ukuthi abantu besifazane bazizwa becindezelekile noma behlukumezekile ngenxa 

yesikompilo noma yamasiko ase-Afrika ikakhulukazi amasiko esizwe sama Zulu alandelayo; 

isiko lokuthwala izintombi, isiko lokungena, isiko lokuzila kanye nesiko lokugana noma 

ukushada. Ngoba lokhu kubenza bengakwazi ukuzizwa bephephile futhi bezizwa 

bengeyilutho emiphakathini noma emindenini ngenxa yenkolelo yokuthi umuntu wesifazane 

kumele evumele yonke into noma ngabe akayithandi leyonto ngenxa yenkolelo yokuthi 

umuntu wesifazane uyohlale engaphansi kwendoda. Abantu besifazane bengazizwa 

njengabantu amalungelo abo acindezelekile ngoba esikahthini esiningi emiphakathini 

yakwaZulu umuntu kumele ethobele umthetho noma ngabe akahambisani nawo ngoba 

kwaziwa ukuthi indoda enamandla kunomuntu wesifazane. Abantu abaningi besifazane 

esikhathini samanje bayahluleka ukuzibamba ukuveza ukuthi lamasiko aphoqa abantu 

besimame ukuthi bephile ngendlela ethize nokuthi abahambisani nawo lamasiko ngenxa 

yokusaba nokuhlonipha indlela abakhuliswe ngayo. Kungabakhona ukuthi abanye babo 

babezama ukuphikisa lendlela yokuphila emandulo kodwa indaba yabo yayingashaywa ndiva 

ngoba nje kwaziwa ukuthi umuntu wesifazane akayilutho ngaphandle kokunakekela umuzi 

ezale izingane. Kepha sekuncono ngoba sesiphila esikhathini samalungelo nentando yeningi 

sebekhona abangama feministi nakuba isekhona imiphakathi esabhekene nobunzima 

bokucindezelwa ngamasiko esintu. 

Yingakho imibhalo idlala indima enkulu ekwakheni imiphakathi kanye nasekuguquleni 

indlela abantu abacabanga ngayo. Okuphawulekayo noma okusobala ngemibhalo okungaba 

amanoveli, imidlalo, izindaba ezimfushane kanye nezinkondlo ukuthi iveza imizwa kanye 

nemicabango yombhali osuke ebhala lowo mbhalo. Yize imibhalo esikhathini esiningi 

yethula amaqiniso ngezimpilo zabantu, kukhona lapho okubonakala ukuthi kunehaba 

nokuchema okuthile okuvela uma sibona indlela abalingiswa besifazane noma abesilisa 

abavezwa ngayo ngababhali abahlukene.  Indlela ababhala ngayo ababhali iyahlukana impela, 

umbhali wesilisa ubhala ngendlela ehlukile kunalowo wesifazane.   

1.3  Izinhloso zocwaningo 

Lolu cwaningo lubheka imibhalo yamanoveli (Umshado, Ngiwafunge AmaBomvu) nendaba 

emfishane yesiZulu (Ngumbuthuma-ke Lowo) ezinabalingiswa babantu besifazane bese 

kubhekwa indlela abavezwe ngayo. Ucwaningo luphinde lucubungule luqhathanise indlela 

abantu besifazane bevezwe ngayo emibhalweni yesiZulu, izinkinga ababhekana nazo 



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emishadweni nomthelela wamasiko nephathriyakhi empilweni yabantu besifazane nendlela 

abaphathwa ngayo emiphakathini nasemzini lapho beshadele khona. Ucwaningo luzobheka 

imisebenzi yababhali nezifundiswa ukuthi ngabe bayibona kanjani lendlela abantu besifazane 

bephethwe ngayo, ucwaningo luzophinde lubheke nomlando weFeminizimu neWumenizimu 

lapho abantu besifazane baqala khona bathatha isinyathelo sokulwela amalungelo abo 

nendlela yokuphathwa kwabo ngokulinganayo nabantu besilisa (gender equality) nokulwa 

nokuphumelela noma ukuphakanyiswa kwabantu besifazane. Ukushintsha kwesiko kungaba 

into embi noma enhle emiphakathini nasemindenini ngoba ukushintsha kwesiko kungasiza 

ekutheni abantu befunde ukuphilisana ngokulingana futhi bengacwasani ngokobulili 

nangokwezinhlanga bekwazi ukuthi befunde ukuphilisana nezinye izizwe. 

Nakuba imfundo nolwazi olutholakala ngaphandle kwezinye izizwe nasemfundweni yase 

Ntshonalanga kungenza kugcine sekushayisana nokuphambana nesiko lakwaZulu 

nesikompilo Labantu abamnyama ngoba imfundiso yaseNtshonalanga ingenza abanye bethu 

begcina sebelahlekelwa ububona nemvelaphi yabo. Ukushinstsha kwesiko akuyona into 

engenzeka ngokuphazima kweso kepha kuthatha isikhathi ukuthi umphakathi noma abantu 

beguquke ngokuphelele ngenxa yokuthi abanye kubathatha isikhathi ukuthi bejwayele 

ushintsho nokumukela ukuthi sesiphila esikhathini samanje nesenkululeko lapho khona 

wonke umuntu enamalungelo ngempilo yakhe ikakhulukazi abantu besifazane ebebekade 

becindezelekile esikhathini sakudala lapho ebengavumelekile ukwenza izinto eziningi 

ngempilo zabo ngoba kwaziwa ukuthi abantu abanamandla namalungelo abesilisa.  

“Strange custom like wearing short dress tight clothes have been temptation to men 

towards a cause of commuting of fence like rape. Wearing of short dress, miniskirt 

and using cosmetics were copied from abroad” („Langa‟, 2012:78). 

“Isiko eliyinqaba njengokugqoka izingubo ezimfishane ezigqokile kube yisilingo 

emadodeni asenkingeni yokuhamba kocingo njengokudlwengula. Ukugqokwa 

kwengubo emfushane, ingubo encane kanye nezimonyo kwakopishwa kusuka 

phesheya.” („Langa‟, 2012:.78). 

Ucwaningo luzobheka ngokujulile indlela abantu besifazane bephiliswa ngayo emphakathini 

nasemndenini esikhathini sasemandulo nasesikhathini okuphilwa kuso manje (modern life) 

indlela abantu besilisa bebabuka ngayo nangendlela emiphakathini abantu besifazane 

bebukwa ngayo. Njengoba sazi ukuthi kunezinto ezaziwa njengokuthi abantu besifazane 

abavumelekile ukuba bazenze kodwa abantu besilisa bona banegunya lokwenza noma yini 



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ngoba kwaziwa ukuthi yibo abanamandla (Superior than women).  uGumede (2018) usho 

kanjena mayelana nokuthi abantu besilisa bebuke abantu besifazane njengezinto 

ezingeyilutho: 

“Thus humanity is male and man defines woman not in herself but as relative to him. 

She is not regarded as an autonomous being. She is defined and differentiated with 

reference to men and not he with reference to her; she is the subject; he is the 

absolute – she is the other, the object”(„Gumede‟, 2018:26). 

“Ngakho-ke ubuntu bungobesilisa futh indoda ichaza owesifazane hhayi kuye kepha 

njengesihlobo sakhe. Akathathwa njengesidalwa esizimele. Uyachazwa futhi 

ahlukaniswe ngokubhekisele emadodeni hhayi yena ngokubhekisele kuye; uyinto nje, 

futhi ungomunye nje umuntu, into engeyilutho”(„Gumede‟, 2018:26). 

Lolu cwaningo luzodingida kabanzi izinto eziholela noma eziyimbangela ekutheni abantu 

besifazane bezithole sebecindezelekile ukunabantu besilisa emndenini nase mphakathini 

abaphila kuyo ikakhulukazi esizweni samaZulu. Okunye lolu cwaningo elizogxila kukho 

lizobheka indlela amasiko nemibhalo yesiZulu amanoveli, izisho nezaga okunomthelela 

ngakhona ezimpilweni zabantu besifazane (imbokodo).  Indaba emfishane NguMbuthuma-

ke Lowo namanoveli afana nalawa alandelayo; Umshado, Ngiwafunge amabomvu, nezaga 

nezisho zizocutshungulwa kabanzi ukubheka indlela eziveza ngayo abantu besifazane nolimi 

olusetshenzisiwe nokuthi futhi abantu besifazane balindeleke ukuba bephile ngendlela ethize 

ukuze begcine bethole umendo ngoba ngesiko lesiZulu umuntu wesifazane kubalulekile 

ukuthi ethole umendo. 

Lolu cwaningo luzophinde lubheke imibhalo yakuqala nemibhalo yamanje bese ibheka ukuba 

ngabe ukhona yini umehluko indlela abantu besifazane bevezwe ngayo emibhalweni 

nasemidlalweni yakumabonakude. Lolu cwaningo luhlose ukuveza noma ukuba luveze 

umphumela wokucindezelwa kwabantu besifazane bese luqhathanisa indlela abantu 

besifazane bebephethwe ngayo esikhathini sasemandulo nendlela abaphethwe ngayo 

esikhathini esiphila kuso manje. Ucwaningo luzobheka izisombululo ezingaba khona ukulwa 

nokulingana ngokobulili ngokubheka imibono eyahlukahlukene ngeFeminizimu. 

Ucwaningo luhlose ukuphenya ukuba ngabe zikhona yini izinguquko ezikhona empilweni 

yabantu besifazane bamaZulu abaganile noma abangomakoti. Noma namanje uma uganile 

basaqhubeka nokuthi kumele uhloniphe futhi wenze yonke into eshiwo ngumyeni wakho. 

Ucwaningo luphinde lubheke izinhlangano ezilwela amalungelo abesifazane phecelezi 



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(Feminism neWomenism) engicabanga ukuthi zikulungele ukusiza ekutheni ngibheke ukuba 

iziphi izinto ezingenziwa ukulwa nokucindezelwa kwabantu besifazane, noma 

singangayibona manje imiphumela kodwa kumele izizukulwane ezizayo ziwubone 

umphumela nokubaluleka kokulingana kwamalungelo nokuthuthukisa abantu besifazane 

(Women Development and Survival). („Ogundipe-Leslie‟, 1994). 

Ucwaningo luzobheka ngokwezinhlangano ezihlukahlukene ezilwisana nokungalingani 

kwamalungelo abantu besifazane nabesilisa (Commission on Gender Equality) nezilwisana 

nokuhlukunyezwa kwabantu besifazane (People opposing Women Abuse-POWA). Lolu 

cwaningo luzophenya ukuba imikhuba eyenzeka ngokobulili emindenini yamazulu 

iyabacindezela na abasefazane noma mhlambe imbangela yalokho isiko lamazulu. Owaye 

ngusihlalo wekhomishini yokulingana ngokobulili kwelakithi eningizimu Afrika (Beatrice 

Ngcobo) uyasho ukuthi:                                         

“We have women in Parliament and we have good laws to protect women, but they 

have not been properly publicized. When it comes to implementation, people at the 

frontline are mostly men. They won‟t give up power so easily” („Ngcobo‟, 2018:79). 

“Sina besifazane ePhalamende futhi sinemithetho emihle yokuvikela abantu 

besifazane, kepha ayizange ivezwe kahle. Uma kukhulunywa ngokufaka unthetho, 

abantu abaphambili bangamadoda kakhulu. Ngeke bededele amandla kalula kanjalo” 

(„Ngcobo‟, 2018:79). 

Lolu cwaningo lwenziwe lususelwa ekutheni abantu besifazane abangomakoti bacindezelwe 

isiko lamazulu, kodwa bafela ngaphakathi abanye abazi nokwazi ukuthi bahlukumezekile 

ngenxa yokuthi eminye imiphakathi isaphila ngendlela yasemandulo ngoba bazi ukuthi 

kumele behloniphe amadoda abo futhi bazi ukuthi kumele behloniphe amasiko ngoba uma 

bengawahloniphi bazophelelwa isithunzi futhi bedume njengabantu abangahloniphi. 

1.4  Imibuzo yocwaningo. 

Umbuzongqangi  

Kungabe yini edala ukuthi abantu besifazane kube namasiko abacindezelayo, nokungalingani 

kobulili okudalwa iphathriyakhi emshadweni? 

Imibuzo esekelayo 



14 | P a g e  
 

Ngabe abantu besilisa bazimisele yini ukuthi amandla abo bewadlulisele kubantu besifazane 

bevume ukuba belingane ngokwamalungelo? 

Ngabe ingani amasiko amaZulu afana nokuthwala nokuzila kanye namanye ecindezela 

abantu besifazane?  

Ucwaningo luzophinde lubheke ukuba ngabe ukungavunyelwa kwabantu abangomakoti 

ukuthi behambe noma ikuphi emagcekeni alapho ashadele khona ngabe kudalwa indlela 

abantu besilisa ababuka ngayo imizimba yabantu besifazane? 

Ucwaningo luzobheka ukuba amadoda amaZulu ngabe azimisele na ukuba amandla abo 

babelane namakhosikazi abo, ngabe bazimisile ukulwisana nokungalingali ngokobulili 

nokuhlukunyezwa kwabantu besifazane? 

Ucwaningo luphinde lubheke ukuthi ngabe omakoti banawo yini amandla athize 

ngokuthathwa kwezinqumo ezintweni ezifana nesithembu noma ukukhuluma namadlozi. 

Luphinde lubheke umthelela wephathriyakhi emphakathini yesizwe samaZulu kanye nesiko? 

1.5  Lingachazwa ngokuthi liyini isiko? 

Incazelo yesiko ayikho eqondile ngqo ukuthi ngabe liyini isiko ngenxa yokuthi abanye bethu 

baphambanisa isiko nenkolo. Abantu abaningi bathatha inkolo bayenze isiko bese begxeka 

abangalandeli leyonkolo njengabantu abangalandeli amasiko. Isiko indlela yokuphila 

okwakuphilwa ngayo emandulo lapho okhokho nokhokhokazi bebephila ngendlela ethile 

belandela isikompilo elithize okuyisiko elize lawela ngisho ezizukulwaneni nakuba 

sekukhona abanye bethu abakholelwa ezinkolweni ezithize ezazingekho ngesikhathi 

sokhokho. Isiko yinto elandelwa umphakathi waleyondawo, noma isigodi okukanye 

ilesosizwe njenge-sizwe samazulu bakholelwa kumasiko amaningi ahlukene ayekhona 

ngesikhathi sasemandulo yize noma sekukhona ushitsho olukhona ngenxa yesikhathi 

esesiphila kuso. Isiko indlela yokuphila nesikhule kuphilwa ngayo isizwe nesizwe sinamasiko 

esikholelwa kuwo, futhi liyindlela yempilo yesizwe esithile lapho khona lesosizwe sisuke 

sivumelene ngayo ukuthi sizophila ngalendlela izizukulwane ngezizukulwane. Isiko 

lingamagugu aleso naleso isizwe (usikompilo). UMathonsi (2002) yena uthi: 

“Culture is the way of life and a backbone that contains history of any nation. The 

Zulu nation believes that the ancestors are a bridge to the almighty God called 

uMvelingqangi”(„Mathonsi‟, 2002:5-6).  



15 | P a g e  
 

“Isiko indlela yempilo futhi luwumgogodla okuwona ophethe umlando wazozonke 

izizwe. Isizwe samaZulu sikholelwa ekutheni amadlozi ayindlela yokuxhumana 

nomnini mandla wonke uNkulunkulu obizwa ngoMvelingqangi” („Mathonsi‟, 2002:5-

6). 

Isiko, liyigama impela elaziwayo emiphakathini kepha indlela yokulichaza ukuthi liyini isiko 

lithi mayibe indida kwabanye abantu. Empeleni isiko lingasentshenziswa ukukhuthaza indlela 

enhle yokwenza izinto noma indlela yokuziphatha. Inhloso yesiko kungaba wukuhlanganisa 

leso sizwe noma ukusehlukanisa nezinye izizwe noma izibongo. Injongo yalelo nalelo siko 

kungaba ukuthi lihlose ukugwema imiphumela ethile isizwe leso esibona ukuthi ingaba 

nobungozi ekushabalaliseni leso sizwe. Kanti uZungu (2017) uthi: 

“eqinisweni isiko liyigugu kuleso naleso sizwe kungaba esincane noma esikhulu 

kangakanani, yilo futhi isiko elihlanganisa impilo yabantu. Isiko singathi ileyo nqubo 

abantu besizwe ngasinye abaphila ngayo, nabalawula ngayo impilo yabo ngendlela 

abaphila ngayo” („Zungu‟, 2017:76). 

Okucacisa ngokusobala ukuthi isiko liyilokho esiphila kukho ngaphandle kokuthi sicabange 

ngakho futhi liyimvelaphi yethu liphinde lisikhumbuze ubuthina nokuthi singobani. Isiko 

lingehluka ngokwezigaba zeminyaka noma ngokwezinhlanga zabantu (tribes), njalo njalo.  

“Culture is an embodiment of tradition, beliefs, rites and rituals, customs, and a 

generally expected and acceptable way of doing things. The Zulu culture is no 

exception. In the Zulu culture when things are done in a culturally acceptable way, 

blessings are expected to be showered from the Supernatural Being. On the negative 

side, if anything is done in a culturally unacceptable way, misfortunes are visited 

upon particular individuals, family groups and the nations at large.” („Langa‟, 

2012:4) 

“Isiko liyisibonelo samasiko, izinkolelo, imikhuba namasiko, nesintu, kanye nendlela 

elindelekile neyamukelekayo yokwenza izinto. Isiko lamaZulu alinjalo. Ngokwesiko 

lamaZulu uma izinto zenziwa ngendlela eyamukelekile ngokwesiko, izibusiso 

kulindeleke ukuthi zehle ngamandla ngokomdalo. Ngasohlangothini olubi, uma 

kukhona okwenziwa ngendlela engamukeleki ngokwamasiko, amashwa avakashela 

abantu abathile, amaqembu emindeni kanye nezizwe ngokubanzi.” („Langa‟, 2012:4). 



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Isiko ngingasho nje ukuthi umkhuba owenziwa iqoqo labantu abahlala ndawonye 

okudluliselwa esizukulwaneni nase zizukulwaneni, noma singathi “umkhuba waseMandulo 

owawenziwa abantu besintu ukuhambisana nendlela yempilo ababebhekene nayo ngaleso 

sikhathi ababephila kuso” („Msimang‟, 1975:12). Ngokwesiko lesiZulu umntwana ozelwe 

uyisibusiso esivela kwabalele okungamadlozi nakuMvelinqangi kungakho kumele enzelwe 

isiphandla noma imbeleko ukuze abikwe kuwona amadlozi okunenkolelo yokuthi asondelene 

noNkulunkulu. Isiphandla sitshengisa isiko lokumamukela kanti inyongo achelwa ngayo 

iwuphawu lokumxhumanisa namadlozi omndeni ukuze aziwe futhi avikeleke. Lomsebenzi 

wenziwa kubo kwengane (kubokababa) kodwa kuyenzeka kuhluke ukwenza ngezibongo, 

abanye bathi ingane yokuqala yenzelwa kubo kwayo nasekhaya konina. („Makhanya‟, 2012) 

Ucwaningo luzo cubungula amasiko esiZulu ahlukahlukene bese lubheka umthelela amasiko 

anawo esizweni sakwaZulu nendlela lamasiko anomthelela ngayo ekucindezeleni abantu 

besifazane nokungalingani kwamalungelo abantu besilisa nabesifazane nendlela abavezwe 

ngayo emibhalweni yesiZulu. UMdletshe (2011) ucwaninge ngokuvezwa kwabalingiswa 

besifazane ngababhali besilisa nabesifazane. Lapha uMdletshe ubheka ubuqiniso bezinto 

ababhali besilisa abaziveza ngabalingiswa besifazane, aphinde abheke nobuvezwa ngababhali 

besifazane. Uthi ababhali besilisa kufanele benze ucwaningo olunzulu ngaphambi kokuba 

babhale ngabalingiswa besifazane ukuze baveze izinto ezingamaqiniso ngabo. Uqhuba athi 

akufanele babaveze bengabantu abangenzi kahle ngaso sonke isikhathi. Nakuba uMdletshe 

kwezinye izindawo ephawula ngezinto ezibahlukumezayo abantu besifazane, ucwaningo 

lwakhe alugxilile ekuhlukunyezweni kwabo. Kanti lolu cwaningo lona luzogxila 

ekuhlukumezekeni kwabantu besifazane nezingane nokucindezeleka kwabo njengoba 

kuyibona abavame ukuba ngabagilwayo, abenzwakaliswayo noma abayizisulu zezinye 

zezinto esithi isikompilo. 

Isiko liyaguquguquka, alimi ndawonye, kodwa amadoda asemiphakathini yephathriyakhi 

ayaqiniseka noma akholelwa ukuthi isiko alishintshi lapho izikhathi zishintsha; esikhundleni 

salokho, babambelela ezindleleni zakudala zalokho okushiwo ukuba yindoda, ukuze bavikele 

ubudoda babo. Omunye engasho ukuthi amadoda asebenzisa isiko njengendlela yokuchasha 

ngoba befuna ukuqhubeka becindezele abantu besifazane („Hadebe‟, 2010). Amadoda anjalo 

iwona lawa ahluleka ukuzibandakanya ezindabeni zokulwa nokulingana ngokobulili ngenxa 

yenkolelo yawo yokuthi abesifazane baphansi nokuthi ubukhulu bamadoda bamiswa 

nguNkulunkulu ngakho-ke akumele baphonselwe inselelo. Kukholakala ukuthi izinkolelo 

zezobulili ziqala ukuvela lapho izingane zisencane. Izingane ziqala ukukhombisa 



17 | P a g e  
 

izintshisekelo ezijwayelekile zobulili nokuziphatha zisencane. Izikole zezingane (creche) 

ngaphambi kokuthi zize ziye esikoleni, zihlobanisa amathoyizi, izingubo, izinto zasendlini, 

imisebenzi, nemibala ngobulili obubodwa noma obunye, obukhombisa nokuziphatha kwabo, 

izintandokazi zabo kanye nezimpawu zobuntu babo. Kusobala ukuthi amasiko kanye 

nokuhlalisana kwabantu nakho kudlala indima enkulu ekubumbeni izinkolelo zezobulili 

ngenxa yengcindezi ephakathi kwabesilisa nabesifazane ukuba baziphathe ngendlela 

okukholakala ukuthi ifanele ubulili babo ingakho sibona loluqhekeko. 

1.6   Umthelela wephathriyakhi, iyini iphathriyakhi? 

Kubalulekile ukuphenya noma ukucwaninga indawo yabantu besifazane noma indima 

yabantu besifazane emiphakathini eyahlukene ukuze sikhone ukuyiqhathanisa nendima noma 

indawo yabantu besifazane emiphakathini yesizwe samaZulu namasiko esiZulu. Ukuba 

ngaphansi ngokwamandla kwabantu besifazane akukona ukuthi kudalwa indlela abakheke 

ngayo noma indlela ababukeka ngayo kepha kuyinto nje esukela emphakathini nasemindenini 

indlela ababuka ngayo abantu besifazane, ngingasho ngithi kuyinto eyenziwa ngabantu 

ukuthi bantu besifazane bebonakale njengabantu abangeyilutho futhi abaphansi ngokwezinga 

ukunabantu besilisa ngenxa yenkolelo yokuthi umuntu wesilisa unamandla ukunomuntu 

wesifazane. UZungu uthi: 

“Emiphakathini eminingi kusacaca ukuthi iphathriyakhi iyona esabusa abantu 

abaningi njengalokhu behlezi begqamisa ukuthi umuntu wesifazane ungaphansi 

kwendoda ngakho-ke kufanele athobele aphinde ahloniphe indoda. Ifeminizimu 

ilwela khona lokhu ngokuthi ithi abesifazane nabo bayafana nabesilisa futi bafanele 

ukuthola amathuba nokuphathwa ngokulinganayo nalaba besilisa” („Zungu‟, 

2017:80). 

Imindeni nemiphakathi esakholelwa kuphathriyakhi idala uqhekeko ikakhulukazi phakathi 

kwabantu besilisa nabantu besifazane. Imindeni nemiphakathi okukhulwa kuyo loluqhekeko 

lukhona ngenxa yokuthi uma sikhula, sikhula sikholelwa emasikweni athize okwamasiko 

engingathi achemile ngoba ayabacindezela abesifazane. Kusukela nikhula eminye imindeni 

iyakuqinisekisa ukuthi abantu besilisa nabesifazane abafani futhi banezindima ezahlukene 

noma izikhundla ezahlukene futhi ezingalingani ngoba okuningi kwaziwa ukuthi umuntu 

wesilisa unamandla ukunomuntu wesifazane. Isibonelo nje thina sisakhula sikhule sazi ukuthi 

yonke imisebenzi yasekhishini imisebenzi yabantu besifazane futhi kunezindawo ezikhethiwe 

lapho khona abantu besifazane bengangeni khona nezinye izinto abangavunyelwe ukuthi 



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bezenze okwaziwa ukuthi abantu besilisa kuphela abanegunya ukuthi bezenze ngisho 

ukusebenza nokufunda bekwaziwa ukuthi umuntu wesifazane kumele ehlale 

ekhaya(dominant and subordinate roles). uSultana  (2013) uphawula ukuthi: 

“Patriarchy is the prime obstacle to women‟s advancement and development. Despite 

differences in levels of domination, the broad principles remain the same, i.e. men are 

in control. The nature of this control may differ, so it is necessary to understand the 

system, which keep women dominated and subordinate, and to unravel its workings in 

order to work for women‟s development in a systematic way…Patriarchal society 

gives absolute priority to men and to some extent limits women‟s human rights also” 

(„Sultana‟, 2013:01). 

“Iphathriyakhi iyisithiyo esikhulu senqubekela phambili nentuthuko yabesifazane. 

Yize kunomehluko Phakathi kwamazinga okucindezelwa kodwa imigomongangi 

iyafana, okungukuthi amadoda yiwo alawulayo. Ubunjalo balolu lawulo bungehluka. 

Ngakho-ke kubalukekile ukuqonda uhlelokusebenza okuyilo olugcina abasifazane 

becindezelekile fuhti bengaphansi kwabesilisa” („Sultana‟, 2013:01).   

Amasiko amaningi kakhulukazi emiphakathini yakwaZulu anomthelela kakhulu ekutheni 

bezithole besaphila esikhathini lapho abantu besifazane bengaphansi kwabantu besilisa 

nakuba selukhona ushintsho olukhona ingakho sekukhona izinhlangano ezifana 

noFeminizimu. Ukucindezeleka kwabantu besifazane kuyinto esekhona kweminye 

imiphakathi ngenxa yokuthi amanye amasiko abantu abamnyama ayabavimbela ekutheni 

bephile ngendlela abafuna ukuphila ngayo ngisho indlela okugqokwa ngayo imbala isiko 

libacindezela abakhoni ukuthi begqoke ngendlela abafuna ngayo. Umuntu wesifazane 

emiphakathini yakithi kakhulukazi imiphakathi yase-Afrika umuntu wesifazane 

akavumelekile ukuthi engaba nobudlelwane nomunye umuntu wesilisa ngaphandle 

komkhwenyane wakhe. Leyo imfundiso esikhula nayo kusukela ebuncaneni bomuntu 

umndeni nomndeni unemfundiso ethize ngesikompilo nangamasiko esintu. Izazi zesayensi 

yabantu beMarxist zigcizelela ukuthi isisekelo sokuzithoba kwabesifazane silele emndenini, 

abakubona njengesikhungo esakhiwe ngokohlelo lwezindima eziphezulu nezingaphansi. 

Bachaza ukuthi izici ezibalulekile zomndeni emiphakathini esentshonalanga ukuthi igxila 

kubhangqwana lokuhlangana kanye nenzalo yalo, evame ukutholakala endlini eyodwa. 

Kungokwendalo, ngozalo nempahla kudlula kulayini wesilisa; iphathriyakhi ebinegunya 

elitshalwe enhlokweni yomuzi wesilisa; indoda kuphela okungenani ekusetshenzisweni 



19 | P a g e  
 

komthetho wokuthi inkosikazi ilala ngokobulili nomyeni wayo kuphela. Izindinganiso 

ezivamile eziphindwe kabili zivumela amadoda inkululeko enkulu kakhulu yezocansi 

kunabesifazane („Gumede‟, 2002) 

Umphakathi wamaZulu ubulokhu waba ngabantu bamasiko futhi abakholelwa 

kuphathriyakhi. Lolu hlelo luhlale luqinisekisa ukubuswa ngabesilisa kozakwabo besifazane. 

Ngaphansi kwalolu hlelo, ukuzithoba kwabesifazane bekulokhu kuthathwa 

njengokujwayelekile nesiko. Noma yiliphi ilungu lomphakathi elingahambisani nalesi 

„silinganiso esivamile‟ lithathwa njenge hlongandlebe. Uhlelo lwephathriyakhi 

selukhombisile ukuthi luyacindezela kakhulu futhi lubandlulula abantu besifazane. Amadoda 

abambelela emandleni ngaphansi kwesiko lama siko nesintu. Ngikholwa wukuthi 

iphathriyakhi yiyo ebiyisithiyo esikhulu ekufuneni ukulingana ngokobulili kanye 

nobulungiswa ekuqedweni kwezinhlaka zephathriyakhi, ngoba abantu besilisa basebenzisa 

iphathriyakhi nesiko ukubonisa amandla ngaphezu kwabantu besifazane. 

“Patriarchy is a system of society or government in which the father or eldest male is 

head of the family and descent is reckoned through the male line hence, the system 

promotes male privilege. The attitudes and expectations organized on this basis rank 

men above women, providing a social structure that gives men uncontested authority. 

It is an obsession with control as a core value around which social life is organized” 

(„Mudau, no-Obadire‟, 2017:67). 

“Iphathriyakhi uhlelo lomphakathi noma luka hulumeni lapho khona ubaba noma 

umuntu omdala uyinhloko yomndeni futhi ubuqotho buvezwa ngomuntu wesilisa 

ingakho, lolu hlelo liphakamisa amalungelo abesilisa. Izimo zengqondo nokulindelwe 

okuhlelwe kulesi sisekelo kubeka amadoda ngaphezu kwabesifazane, okuhlinzeka 

ngesakhiwo senhlalo esinikeza amadoda igunya elingaphikiswa. Ukulangazelela 

ukulawula okuwumnyombo nesisekelo lapho impilo nenhlalo yomphakathi ihleliwe” 

(„Mudau, no-Obadire‟, 2017:67).  

Imibhalo eminingi yezincwadi zesiZulu igqugquzela ukuphakama kwamadoda 

kunabesifazane ngaphandle kokuba nenhloso yokubuza ubuqiniso besimo esikhona 

emphakathini. Igama elithi 'iphathriyakhi' ngokwezwi nezwi lisho ukubusa kukababa noma 

„iphathriyakhi', futhi ekuqaleni lalisetshenziselwa ukuchaza uhlobo oluthile 'lomndeni 

olawulwa abesilisa' - indlu enkulu yokhokho eyayihlanganisa abesifazane, abesilisa 



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abancane, izingane, izigqila nezisebenzi zasendlini konke kungaphansi kokubusa kwalona 

wesilisa ovelele. 

“to refer to male domination, to the power relationships by which men dominate 

women, and to characterise a system whereby women are kept subordinate in a 

number of ways” („Bhasin‟, 2006:03). 

“Ukubhekisa ekuphatheni kwabesilisa, ebudlelwaneni bamandla lapho amadoda 

elawula khona abesifazane, kanye nokuveza uhlelo lapho abesifazane begcinwa 

bengaphansi ngezindlela eziningi” („Bhasin‟, 2006:03). 

Osolwazi abahlukahlukene nezinjulalwazi ziyichaze ngezindlela ezihlukene indlela mgomo 

yokuphila kuphathriyakhi nokuthini iyini iphathriyakhi, uMitchell (1971:24) uthi: 

“…a feminist psychologist, uses the word patriarchy “to refer to kinship systems in 

which men exchange women” („Mitchell‟, 1971:24). 

“…isazi sokusebenza kwengqondo sabesifazane, sisebenzisa igama elithi phathriyakhi 

ukubhekisa ezinhlelweni zobudlelwano lapho amadoda eshintshanisa khona 

abesifazane” („Mitchell‟, 1971:24). 

UWalby yena uthi:  

“patriarchy as a system of social structures and practices in which men dominate, 

oppress and exploit women. She explains patriarchy as a system because this helps us 

to reject the notion of biological determinism (which says that men and women are 

naturally different because of their biology or bodies and, are, therefore assigned 

different roles) or “the notion that every individual man is always in a dominant 

position and every woman in a subordinate one” („Walby‟, 1990:20)   

 “Iphathriyakhi njengohlelo lwezinhlaka zomphakathi nemikhuba lapho abantu 

besilisa bephethe, becindezela futhi bexhaphaza abesifazane. Uchaza iphathriyakhi 

njengohlelo ngoba lokhu kusisiza ukuba senqabe umbono we-biological determinism 

(othi amadoda nabesifazane ngokwemvelo bahlukil e ngenxa yebhayoloji noma 

imizimba yabo, ngakho-ke, banikezwe izindima ezahlukahlukene) noma "umbono 

wokuthi wonke umuntu wesilisa uhlala usesikhundleni esiphakeme futhi wonke 

umuntu wesifazane engaphansi” („Walby‟, 1990:20). 



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Iphathriyakhi, encazelweni yayo ebanzi, kusho ukubonakaliswa nokufakwa kwezikhungo 

ekuphatheni kwabesilisa phezu kwabesifazane nezingane emndenini kanye nokwandiswa 

kokubusa kwabesilisa phezu kwabesifazane emphakathini wonkana. ULerner (1989:239) uthi 

kusho ukuthi: 

“…men hold power in all the important institutions of society” and that “women are 

deprived of access to such power”. However, it does not imply that “women are 

either totally powerless or totally deprived of rights, influence, and resources” 

(„Lerner‟, 1989:239). 

  “…abesilisa baphethe amandla kuzo zonke izikhungo ezibalulekile zomphakathi” 

nokuthi “abesifazane bancishwa ukufinyelela kulawo mandla”. Kodwa-ke, akusho 

ukuthi “abesifazane abanamandla ngokuphelele noma baphucwe ngokuphelele 

amalungelo, umthelela, nezinsizakusebenza” („Lerner‟, 1989:239).  

Ngokuphathelene nobukhona kanye nemvelaphi yephathriyakhi, abesiko nabendabuko 

bakholelwa ukuthi abesilisa bazalelwe ukuphatha futhi abesifazane babe ngaphansi. 

Bakholelwa ukuthi lesi sigungu sabaphathi besikhathi sonke besilokhu sikhona futhi 

sizoqhubeka, futhi njengeminye imithetho yemvelo nayo le ayikwazi ukuguqulwa. 

Kunabanye (amafeministi) abaphikisana nalezi zinkolelo futhi bathi iphathriyakhi akuyona 

into engeyemvelo kepha yenziwe ngabantu, ngakho-ke, isangaguqulwa ukuze abantu 

besifazane nabo bezithole benamalungelo afanayo nawabesilisa futhi bephathwe ngendlela 

efanayo. (Sultana, 2011)  

Emndenini wendabuko yephathriyakhi, abesifazane baseNingizimu Afrika, ikakhulukazi 

amaZulu, okuyibona okugxilwe kubo kulemibhalo ecutshungulwe ngenzansi, bafundiswa 

ukuhlonipha amadoda njengezinhloko zemindeni yawo. Omunye wababhali uNtshangase 

(2018) uveza ukuthi izinto ezenziwa ngaphansi kwamasiko ezifana nenhlonipho, isithunzi 

kanye negunya namandla zingaphazamisa ubudlelwano phakathi kwabesilisa nabesifazane 

ngoba ibeka abesilisa phezulu ngayo yonke indlela bese abesifazane ibabeka ezansi. 

Kulandelwe lolu hlobo lobudlelwano obubi phakathi kwamadoda akwaZulu nabesifazane 

abangamaZulu emuva ezikhathini zangaphambi kwekoloniyalizimu zomnotho wasekhaya 

lapho indoda yamaZulu yayinendlu yayo, kanti amakhosikazi ayo ayenamaqhugwane 

ahlukene. Lokhu kuphakamisa ukuthi abesilisa abangamaZulu bayijabulela impilo yabo 

yokuhlala bodwa yize babeshadile. Lolu hlobo lokwehlukaniswa lwaphinde lwandiswa 

ngezikhathi zamakholoni lapho amadoda akwaZulu aphoqeleka ukuba ashiye izindawo 



22 | P a g e  
 

zasemakhaya ayofuna umsebenzi emadolobheni njengezisebenzi ezibhungukayo. 

Abesifazane bebeshiywa bodwa emakhaya ukunakekela izingane nokwenza yonke 

imisebenzi yasendlini ngenkathi abesilisa bejoyina umnotho wezimakethe njengabahlinzeki 

bemindeni yabo (Buthelezi, 2006). 

Ngokusho kwabesifazane abangahambisani nephathriyakhi (feminists) (uBrownmiller 1976, 

noFirestone 1974), iphathriyakhi ibandulela impahla yangasese (private property). 

Bakholelwa ukuthi ukuphikisana kwasekuqaleni nokwesisekelo kuphakathi kobulili hhayi 

phakathi kwezigaba zomnotho. Abesifazane abaphikisana nephathriyakhi noma abalwela 

amalungelo abantu besifazane, babheka bonke abesifazane njengesigaba. Ngokungafani 

kwamasiko nendabuko, noma kunjalo, abakholelwa ukuthi iphathriyakhi iyimvelo noma 

ukuthi ibilokhu ikhona emiphakathini yakithi futhi isazoqhubeka nokubusa ngoba abantu 

abaningi abavumelani ngendlela iphathriyakhi ecindezela ngayo abantu besifazane kumele 

kuliwe nokungalingani kwamalungelo abantu besilisa nabesifazane.  

Iphathriyakhi iyisithiyo esikhulu ekuqhubekeni nasekuthuthukisweni kwabesifazane. 

Ngaphandle kokwehluka emazingeni okubusa imigomo ebanzi ihlala ifana, ingakho-ke 

abesilisa bephethe noma benamandla ukunabantu besifazane. Uhlobo lwalesi silawuli 

singahluka. Ngakho-ke kuyadingeka ukuqonda uhlelo, olugcina abesifazane bephethwe futhi 

bengaphansi, nokuqaqa ukusebenza kwalo ukuze kusebenze intuthuko yabesifazane 

ngendlela ehlelekile. Ezweni lesimanje lapho abesifazane beya phambili ngokufaneleka 

kwabo, iphathriyakhi lapho idala izithiyo zokuba abesifazane baye phambili emphakathini. 

Ngoba izikhungo zephathriyakhi kanye nobudlelwano kwezenhlalo ebhekele isimo esiphansi 

noma sesibili sabesifazane („Delhi ‟, 2006).  

Umphakathi osakholelwa kuphathriyakhi unikeza abesilisa kuqala futhi ngezinga elithile 

ubhekela amalungelo abantu besifazane phansi. Iphathriyakhi ivumela ukubusa kwabesilisa 

ezinhlakeni zomphakathi nezangasese. Ngale ndlela, abalwela amalungelo abesifazane 

basebenzisa igama elithi „iphathriyakhi‟ ukuchaza ubudlelwano bamandla phakathi 

kwabesilisa nabesifazane kanye nokuthola umnyombo wokuthotshiswa kwabesifazane. Lo 

mbhalo, ngakho-ke, ngumzamo wokuhlaziya umqondo wephathriyakhi nedlela kuphathwa 

ngayo abesifazane emshadweni kanye nokuzithoba kwabesifazane ngokubheka ukuthi ngabe 

iphathriyakhi iyona yini edala ukuthi kube nokuhlukumezeka kwabantu besifazane, ngoba 

sibona izimo zokuhlukumezeka kwabao ngendlela ezahlukahlukene. Ukulwa nalesi simo  



23 | P a g e  
 

bonke abantu kumele bephathwe ngendlela efanayo ngaphandle kokubheka ukuthi ibuphi 

ubulili. 

1.7     Uhlaka locwaningo 

 Isahluko sokuqala 

Isingeniso socwaningo nombono ongakafakazelwa, izinhloso zocwaningo kuphinde kuvezwe 

nemibuzo yocwaningo kanye nohlaka locwaningo. 

 Isahluko sesibili 

Ukubuyekezwa kwemibhalo lapho khona kuhlaziywe kabanzi indlela okuvezwe ngayo 

abantu besifazane e-africa, nereshinali yocwaningo. 

 Isahluko sesithathu 

Lesisahluko sibheka Injulalwazi yocwaningo, izindlela zokwenza ucwaningo, ipharadaymu.. 

 Isahluko sesine 

Lesisahluko sibheka ukwethulwa nokuhlaziywa kolwazi oluqoqiwe nokuhlaziywa 

kwezincwadi ezikhethiwe. 

 Isahluko sesihlanu 

Isiphetho neZincomo zocwaningo olungenziwa esikhathini esizayo. 

 

 

 

 

 

 

 

 

 



24 | P a g e  
 

Isahluko sesibili 

2.    Ukubuyekezwa Kwemibhalo 

2.1  Isingeniso  

Kulesi sahluko kubuyekezwa imibhalo esibhaliwe mayelana nendlela kuphathwa ngayo 

abantu besifazane emishadweni. Ukubuyekezwa kwemibhalo kungenye yezingxenye 

ezibalulekile ekwenzeni ucwaningo. Ukubuyekezwa kwemibhalo yikhona okuhlahlela 

umcwaningi indlela yokwenza ucwaningo lwakhe. UGalvin (2008) uthi ukuze ucwaningo 

lomcwaningi lube impumelelo into ayenzayo elandela ukuthola isihloko socwaningo 

ngukubuyekeza imibhalo esibhaliwe ehlobene nesihloko ahlose ukucubungula ngaso. UHart 

(2018) uthi umcwaningi uma enza ukubuyekeza imibhalo usuke ebheka imibhalo esibhalwe 

ngabacwaningi ehlobene nesihloko. Umcwaningi ube esebheka imibhalo ngeso elijulile futhi 

ahlole leyo mibhalo. NgokukaDavid (2012) uma umcwaningi enza ukubuyekezwa 

kwemibhalo kufanele akhombise ukuqonda isimo solwazi olukhona, aqhathanise ucwaningo 

oluhlukene nezinjulalwazi, aphinde akwazi ukuveza igebe elikhona emibhalweni 

esishicilelwe. Umcwaningi kufanele akwazi ukukhomba ukuthi yikuphi okufanele kwenziwe 

ukuvala lelo gebe elikhona mayelana nesihloko asiqokile.  

Kulolu cwaningo kwenziwe ucwaningo olunzulu, kubhekwa ukuthi yini esibhaliwe ngabantu 

besifazane ngabacwaningi abahlukene. Kulolu cwaningo akubhekwanga kuphela izincwadi 

ezibhaliwe zashicilelwa kepha kubuye kwabhekwa nemisebenzi yocwaningo engashicilelwe 

namaphepha afundiwe emibhalweni engamajenali. 

Lesi sahluko sizokhuluma kabanzi ngokubuyekezwa kwemibhalo yaphambilini, siphinde 

sibheke ababhali asebeke baba nengalelo ekukhulumeni ngendlela amasiko akithi KwaZulu 

ecindezele ngayo abantu besifazane ngenhloso yokuzwa imibono yabo eyahlukene 

ephikisana noma evumelana nokulingana kwamalungelo abantu besifazane nabantu besilisa 

emiphakathini esiyakhele. Kunemibhalo ehlukahlukene ebhalwe ngongoti nezifundiswa 

ekhuluma kabanzi ngokuvezwa kwabantu besifazane emibhalweni yesiZulu. Lemibhalo 

engikhuluma ngayo kubalwa amajenali, dizetheshini nezincwadi amanoveli esiZulu nezisho 

nezaga. Le mibhalo ithi ayikhulume ngento efanayo nesihloko engisikhethile lapho 

kubhekwa indlela abantu besifazane bephethwe ngayo emiphakatini nendlela abavezwe 

ngayo emibhalweni yesiZulu nangendlela ababukelwa ngayo phansi. 

2.2  Imibono eyahlukene yababhali 



25 | P a g e  
 

Ucwaningo lucubungula le mibhalo isihlangene yonke nalolu cwaningo kuyacaca ukuthi 

abantu besifazane abaningi basacindezelekile futhi abanayo indlela yokuzikhethela impilo 

abafuna ukuyiphila nangendlela abafuna ukuzipatha ngayo ngesimo sokuthi imiphakathi 

esikhulela kuyo ikholelwa ekutheni abantu besifazane kunendlela okufanele bephile ngayo 

noma beziphathe ngayo ukuze bekhone ukwamukeleka emiphakathini (Gumede, 2002). 

Ngesiko lakwaZulu umuntu wesifazane kwaziwa ukuthi kumele eziphathe ngendlela ethize 

eziqoqe ukuze ethole umendo, lokho kucacisa ngokusobala ukuthi abantu besifazane 

bavezwe njengabantu abangeyilutho okuyizinto ezifanelwe ukuyogana behlale bezale 

izingane nakuba benamalungelo alinganayo nawabesilisa ngokomthetho wase Ningizimu 

Afrika. Ngokuka Zungu (2019) uthi: 

“In South Africa, women legally have equal rights with men. They are allowed to 

choose for themselves and to take decisions that suit them and their lifestyles. 

However, in rural communities where some women are fully dependent on their 

husbands, most women marry young and drop out of school. Poverty in these 

communities compels women to get married at a young age.” („Zungu‟, 2019:9) 

“ENingizimu Afrika, ngokusemthethweni abesifazane banamalungelo alinganayo 

nabesilisa. Bavunyelwe ukuzikhethela futhi bathathe izinqumo ezibafanele nezindlela 

zabo zokuphila. Kodwa-ke, emiphakathini yasemakhaya lapho abanye besifazane 

bencike ngokuphelele kubayeni babo, abesifazane bashada besebancane futhi bayeka 

isikole. Ubumpofu kule miphakathi buphoqa abesifazane ukuthi bashade 

besebancane” („Zungu‟, 2019:19). 

Injongo yalolu cwaningo ukucubungula indlela ababhali abaveze ngayo abantu besifazane. 

Kuzobhekwa izincwadi (amanoveli) neminye imibhalo yesizulu ekhona efana nezaga nezisho 

lapho khona kuzobhekwa indlela abadlali besifazane bevezwe ngakhona kanye nezindima 

zabo kuqhathaniswa nabantu besilisa. Lapho kuzobe kubhekwa khona umthelela 

wephathriyakhi emshadweni nasemiphakathini esakholelwa ekutheni abantu besifazane 

kumele bebe ngaphansi kwabantu besilisa ngokwamandla (Patriarchal society). („Sultana‟, 

2013) 

uQunta (1987:11) yena uthi: 

“the African woman emerges as a victim of the African male and of traditional 

customs and practices. The African woman of the rural areas is portrayed as little 

more than a slave, who goes about her task with silent acceptance. She has no past 



26 | P a g e  
 

and no future, given the inherent backwardness of her society. Her consciousness 

about her oppression is awakened only when she comes into contact with western 

women, and she is surprised by their comparative freedom”. 

“Owesifazane wase-Afrika uvela njengesisulu sowesilisa wase-Afrika kanye 

namasiko nemikhuba yesintu. Owesifazane wase-Afrika wasezindaweni zasemakhaya 

ukhonjiswe njengesigqila, esenza umsebenzi wakhe ngokwamukela buthule. 

Akanakho okwedlule futhi akanalo ikusasa, unikezwe ukubuyela emuva 

okungokwemvelo komphakathi wakhe. Ukwazi kwakhe ngokucindezelwa kwakhe 

kuvuswa kuphela lapho ehlangana nabesifazane basentshonalanga, futhi umangazwa 

inkululeko yabo yokuqhathanisa”. 

Omunye wababhali yena uveza ukuthi abantu abangama Zulu babheka umshado 

njengongunaphakade engasoze yabhubha noma yehlukaniswe. Ngokombono wefeminizimu, 

lo mbono wobumbano lwaphakade unempikiswano, ngoba ubheka kuphela ohlangothini 

olulodwa lobulili, emndenini lowo wesifazane ashadele kuwo. Ibuka inhlalakahle yalo 

mndeni ngokwezimo zasemzini sebezitholele „isigqila‟ sokubenzela konke okumele 

kwenziwe ngumakoti ngaphandle kokubheka ukuthi ngabe uzizwa kanjani lo wesifazane 

ngalemigomo okumele eyilandele ngesimo sokuthi sithi kuyisiko ukusebenza komuntu 

wesifazane uma eshadile. Lokhu kubandakanya ukuzala nokukhulisa izingane ukuze 

kuqhubeke uzalo, nokunye („Msimang‟, 1975). 

NgokweBhayibheli, liveza umshado wokuqala ka-Adamu no-Eva wokuba nomfazi oyedwa 

njengentando kaNkulunkulu nenhloso yesintu. Isithembu sibonwa njengesingeniswe ngohlu 

lwendodana ka-Adamu eyayilahliwe, uKayini, ngakho-ke sithathwa njengohlobo lomshado 

olungaphelele. Kokubili iThestamente Elidala elingasekho nayo yonke imibhalo 

yeThestamente Elisha isekela umqondo wokuthi isithembu 'sasivunyelwe' kuphela 

ezikhathini zakudala, nokuthi ukukhula kwamasiko kancane kancane esintwini kuholele 

ohlelweni lomshado womuntu oyedwa. I-Islam, nokho, ivumela owesilisa ukuba abe nabafazi 

abane kuze kube yena nomphakathi bacabanga ukuthi uyakwazi ukubhekana nabo 

ngokungakhethi nangokufanele. I-Afrika iveza zonke izinhlobonhlobo zezinhlelo zomshado, 

ngasinye saziwa emasikweni nasezindaweni ezithile.  

Owesifazane osanda kushada unqatshelwa kwezinye izikhathi ukwaba imibono yakhe noma 

ukuveza indlela akazizwa ngayo, noma ngabe ibaluleke kangakanani. Kufanele alandele 

imiyalelo yomndeni wakhe omusha. Umshado uyinto enhle, noma kunjalo, imindeni 



27 | P a g e  
 

eminingi isiphendule umshado waba uhlobo lobugqila kwabesifazane abaningi. Owesifazane 

osanda kushada kufanele awele kunoma iluphi uhlobo lokuhlukumezeka ngoba umyeni 

ukhokhe ilobolo, singasho ukuthi lokhu kucekela isithunzi sabantu besifazane phansi 

ngokuthi bathathwa njengezinto nje engeyilutho okumele zithengwe ngamalobolo. Isiko 

lelobolo seliphenduke ezinye zezinto ezihlukumeza abantu besifazane ngoba kwaziwa ukuthi 

kumele bevumele yonke into eshiwo umyeni ngoba ekhiphe ilibolo. (Msimang, 1975) 

Bamukela indlela yokusebenza kwengqondo kule ndaba, abahlaziyi be-psychoanalyst 

baphikisana nomshado ngoba ubeka abesifazane ekuhlukunyezweni, isimo esiphansi 

okufanele basibekezelele emshadweni, kuze kube yilapho sebengogogo. Umqondo ongenhla 

udluliswa isaga esilandelayo „Ukwenda wukuzilahla‟. Lokhu kushiwo ngoba intombazane 

ayikwazi ukuthi yazi kusengaphambili ukuthi impilo yayo yomshado izoba njani. Ngakho-ke 

ukushada kwakhe kufana nokuzilahla.   

Emiphakathini yase-Afrika, kunokwehluka okubili, okujwayele ukuveza ubudlelwano 

phakathi kwabesifazane nabesilisa, futhi ikakhulukazi, ubudlelwane obuphakathi 

kwamakhosikazi nabayeni. Kwamukelwa ngokuvamile ukuthi abesilisa kufanele bajabulele 

ngaphezulu kwabantu besifazane nasemphakathini futhi basebenzise amandla phezu 

kwabesifazane. Abesifazane bahlala kwisimo sokuncika, hhayi ngaphambi ngokuthi 

beshande kodwa ngisho bengakashadi, kodwa futhi nangemva komshado. Ngenxa yalokhu 

kuncishwa kwamandla nokucendezelwa ngokubulili njengoba kuveziwe kulencwadi 

Umshado, abesifazane base-Afrika ngokwesiko bahlala esikhundleni esiphansi emphakathini. 

Ukusho ukuthi abesifazane base-Afrika bahlala esikhundleni esiphansi kusho ukuthi bahlala 

ebugqileni obuqhubekayo ngoba ngisho esikhathini esiphila kuso manje basekhona abantu 

besifazane abacindezelekile emshadweni ngenxa yesiko nephathriyakhi. Uma bephathwe 

kabi, abesifazane bangenza okuncane ngokwabo ukufuna ukulungisa izikhalazo zabo: 

kufanele babheke kumuntu wesilisa noma owesilisa, njengabayeni babo, obaba, abafowabo, 

amadodana noma ezinye izihlobo eziseduze ukuze bathole usizo nokuvikelwa ngoba 

kwaziwa ukuthi bona abayilutho futhi ayikho into abangazenzela yona ngaphandle kosizo 

lwabantu besilisa („Gumede‟, 2018). 

Yize kunezindlela eziningi zokuzila e-Afrika, akunakwenzeka ukuthi kuvele noma kube 

nobufakazi bokuthi vele umuntu wesifazane kumele egqoke izingubo ezimnyama. Ukuzila 

akubandakanyi ukugqoka ingubo emnyama kuphela; kunezinye izindlela nezindlela 

zokubuka lo mkhuba. Isibonelo, lapho umuntu efa, kunamasiko athile, imisebenzi noma 

imikhuba lapho amalungu omndeni asondelene nomufi azokugwema futhi akugcine 



28 | P a g e  
 

njengophawu lokuhlonipha umuntu oshonile. Kulezi zinsuku, abantu bakhombisa ukuthi 

basosizini ngokugqoka izingubo ezihlukile zombala noma ngezindwangu ezincane kuhluka 

ngokuthi loyomndeni wona uyifaka kuphi - eziluhlaza okotshani, eziluhlaza 

okwesibhakabhaka, noma ezimhlophe - ezithungwe ezingutsheni zabo, okungaba yingubo, 

isikibha, ihembe, njalonjalo. Ukukunda amakhanda, ikakhulukazi kubantu abangama Zulu, 

futhi kuyindlela ethandwayo yokukhombisa ukuthi umuntu usekuzileni. Kodwa-ke, akuyona 

yonke imindeni ezikhathazayo ngokugcina lo mkhuba. Lo mkhuba uyahlukahluka 

emindenini, ikakhulukazi ezikhathini zanamuhla, abanye abagundi zonke izinwele. 

Owesifazane olinyalelwe umyeni wakhe wayezila ngezikhumba. Kwakuhlatshwa izimbuzi, 

bese kuphalwa izikhumba zazo, kususwe bonke uboya, bese embathiswa zona umfelokazi, 

azigqoke unyaka wonke. Owesimame ozila ngalolu hlobo yilowo ogidile washada nothelwe 

ngenyongo wamukelwa emzini njengonkosikazi womuzi, hhayi noma ubani nje. Uma 

owesimame ezilile ngalolu hlobo, wayegoya ahloniphe, angazihlanganisi nabantu ngoba 

kwakwaziwa phela ukuthi unesinyama okungamele engame ngaso abantu. Indlela leyo 

sikhule besitshela ngayo okhokho nokhokhokazi izinto ebezenzeka ngesikhathi sasemandulu 

okuyinto uma ubheka indlela abantu bephila ngayo manje ihluke ngokwadlulele ngoba igcina 

iseza sizibuza imibuza mayelana nesiko nesikompilo kithi thina bantu abamnyama. 

Umuntu wase-Afrika akacabangi umshado njengenhlangano esuselwe othandweni 

lwezithandani yize ubuhle kanjalo nobuntu nempilo kufunwa ekukhetheni inkosikazi. 

Uthando oluqinile oluvame ukuba khona ngemuva kweminyaka ethile yomshado 

obeyimpumelelo luwumkhiqizo womshado uqobo ocatshangelwe njengenqubo, okuvela 

ekuhlaleni ndawonye nasekusebenzisaneni emisebenzini eminingi ikakhulukazi ekukhuliseni 

izingane. Isiko lokungena lisho nokuthi unkosikazi akakwazi ukushada nomunye umuntu, 

ngaphandle kwalo mndeni. Lesi yisimo esibuhlungu kwabanye besifazane - okumele balwe 

nesiko lokungena ngenkathi besalila ngokushona komyeni besazilile. Azikho izinkomo 

ezikhokhwayo uma kwenzeka loluhlobo lesiko lokungena, njengoba umyeni ongasekho 

esuke esekhokhe ilobolo. Uzungu (2019) yena ubeka kanjena ngololuhlobo lesiko, 

akakholelwa ukuthi lelisiko liyabahlukumeza abantu besifazane, uthi: 

“Levirate marriages are still prevalent in patriarchal societies. Traditionally, such 

societies value cultural adherence very highly. This sometimes includes a total 

disregard of women‟s rights, in opposition to the ongoing cultural evolution in the 

form of modernization and globalization which is affecting these societies. Women are 



29 | P a g e  
 

seen as part of the inheritance to be handed over from one man to another through 

marriage when the first husband dies. There is no consideration of women‟s 

emotional state during and after the mourning period. Women are required to remain 

part of the dead husband‟s family forever. These beliefs and practices infringe upon 

the women‟s freedom of choice” („Zungu‟, 2019:196) 

“Imishado edla lubi isadlangile emiphakathini yephathriyakhi. Ngokwesiko, leyo 

miphakathi ikwazisa kakhulu ukunamathela kumasiko. Lokhu kwesinye isikhathi 

kufaka ukunganakwa ngokuphelele kwamalungelo abesifazane, ngokuphikisana 

nokuziphendukela kwamasiko okuqhubekayo ngendlela yesimanjemanje kanye 

nokuhwebelana kwezwelonke okuthinta le miphakathi. Abesifazane babonakala 

njengengxenye yefa elizodluliselwa lisuka kowesilisa liye komunye ngomshado lapho 

kushona indoda yokuqala. Akukho kubhekwa kwesimo sokuzwelana nabesifazane 

ngesikhathi nangemva kwesikhathi sokulila nesokuzila. Abesifazane kudingeka 

ukuthi bahlale beyingxenye yomndeni womyeni oshonile ingunaphakade. Lezi 

zinkolelo nemikhuba kwephula inkululeko yabesifazane yokuzikhethela” („Zungu‟, 

2019:196). 

Ubulili abuhlukanisi amandla ngokulingana phakathi kwabesilisa nabesifazane. Amadoda 

akhiwe njengezikhulumi zomphakathi, ongqondongqondo, abathatha izinqumo nabanikazi 

bezindawo. Abesifazane bakhiwe ikakhulukazi njengezidalwa zasekhaya, abafanelwe 

ukuhlala endlini noma ekhishini. Emiphakathini yephathriyakhi, abadivosile nabesifazane 

abangashadile babhekwa njengabaxoshiwe futhi babeyidlanzana emphakathini, yize lokhu 

kushintsha kancane emphakathini wanamuhla. Ukulwela ukulingana kwamalungelo abesilisa 

nabesifazane akuthinti abesifazane kuphela; amadoda nawo kumele ehlanganyele kule mpi. 

Kwabesifazanekazi abanamandla, amadoda kufanele abe yingxenye yomzabalazo wokulwa 

nengcindezelo yabesifazane. 

Ukungabi khona kobulungiswa obukhulu kulesimo sesiko lokungena iqiniso ukuthi 

ukungalingani ngokobulili kuyinto ejwayelekile futhi ebonakala ilungile kulemiphakathi 

esakholelwa kuphathriyakhi ngesimo sokuthi bazi ukuthi abantu besifazane abayilutho. 

Emiphakathini eminingi esakholelwa kuphathriyakhi nesintu abafelokazi bayaphoqeleka 

ukulandela amasiko ahambisana nesikhathi sokulila nokuzila, noma ngabe bayahambiselana 

nawo noma cha. Isibonelo nje KwaZulu-Natali, enye intokazi ibike ukuthi iphoqwe 

ngabasekhweni layo ukuba bayochitha ubusuku nesidumbu sikamufi wayo egumbini 



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eliseceleni, bebodwa, okwenza ukuthi afune ukwelulekwa ngokuhlukumezeka. Kuneminye 

imikhuba emibi eminingi eyenzelwa abafelokazi abasosizini lapho kushona abalingani babo 

eNingizimu Afrika. 

Isibonelo, uma kwenzeka umfelwa eshiywa ngumakoti, umshado unqanyulwa ngokushona 

kwenkosikazi. Ngamanye amazwi, akukho ukuphoqelela ngasohlangothini lomfelwa; uhlala 

engashadile. Isizathu sokuphoqa umfelokazi ukuthi ahlale ekhaya lomyeni wakhe singahluka, 

kepha kwezinye izimo, abasemzini bashukunyiswa umhobholo wokufuna ukuthi umfelokazi 

ahlale endlini yabasekhweni lakhe futhi ashade nomfowabo womyeni, ikakhulukazi uma 

Abasekhweni bafisa ukugcina ingcebo yendodana yabo engasekho emndenini. Inhloso 

ngokungaqondile ukugcina umfelokazi empofu futhi kulula ukulawula. Leli lungiselelo 

liphinde likhombe ukungalingani ekuphathweni kwabesifazane ngabesilisa emphakathini, 

ikakhulukazi abafelokazi. Omunye wababhali uZungu (2019) yena uthi: 

“This Zulu belief is somewhat similar to the Mormon belief of sealing a wife to her 

dead husband. This has seen many a woman left voiceless on matters of the heart. The 

family decides as to who of the brothers or cousins will marry the widow. She has no 

say in the matter” („Zungu‟, 2019:201). 

“Le nkolelo yamaZulu ithi ayifane nenkolelo yamaMormon yokubeka unkosikazi 

uphawu kumyeni wakhe ongasekho. Lokhu kubone abesifazane abaningi beshiywe 

bengakwazi nambono ngemizwa yabo nokusenhliziyweni yabo. Umndeni iwona 

onquma ukuthi ubani kubafowabo noma umzala ozoshada nomfelokazi. Yena 

akanazwi kulenkinga” („Zungu‟, 2019:201). 

Lokhu kukhomba ngokusobala ekuphathweni ngokungalingani kwabafelokazi nabafelwa ku 

amasiko amaningi e-Afrika. Ukwenqaba kwabesifazane ukuzibandakanya emikhubeni efana 

nokungenwa kungaholela ekujezisweni okunzima okungabandakanya ukuxoshwa ekhaya 

lomshado. Lo mkhuba uvame kakhulu emiphakathini eminingi yasemaphandleni 

ezingxenyeni ezithile ze-Afrika isibonelo nje KwaZulu-Natal, kepha ikakhulukazi kulezo 

zindawo ezingaphansi kwegunya labaholi bendabuko abanjenga makhosi nezinduna 

neziNkosi. 

Kweminye imiphakathi yesintu nephathriyakhi eNingizimu Afrika ikakhulukazi isizwe 

sakwaZulu abafelokazi abavunyelwe ukuba bodwa ngaphandle isikhathi eside; abavunyelwe 

ukuzihambela bodwa emasimini okutshalwa izitshalo noma ezindaweni lapho kudla khona 

imfuyo njengoba kunezinkolelo ezinamandla zokuthi lokhu kungaholela ekucekelweni phansi 



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kwezitshalo nemfuyo. Ngezikhathi zokulila nokuzila, abafelokazi baphoqelekile 

ukuphelezelwa yingane noma umuntu omdala yonke indawo lapho bedinga ukuya khona 

futhi abavunyelwe ukuba kanye / noma ukubamba iqhaza emicimbini noma emihlanganweni 

yomphakathi. Iqiniso lokuthi akufanele bakhulume emicimbini yomphakathi noma 

emihlanganweni yomphakathi kungukwephula inkululeko yabo yentando yeningi yokubamba 

iqhaza ekuphathweni kwemiphakathi yabo noma ukuzibandakanya nomsebenzi wezomnotho 

ukuhlinzekela izingane zabo, lokho ezinye zezindlela ezikhombisa ukuthi abantu besimame 

bacindezelwe ngayoyonke indlela. („Magudu‟, 2004) 

“Despite its pervasiveness, gender-based violence is one of the least talked about 

violations of women‟s rights as most of it takes place within the private domain and is 

never reported Gender-based violence is mostly common at family and community 

level and mostly affects women” („Ndlovu‟, 2008:67). 

“Ngale kokusabalala kwalo, udlame olusekelwe ebulilini lungenye yezinto 

okungakhulunywa kakhulu ngazo ngokuphulwa kwamalungelo abantu besifazane 

njengoba lenzeka ezizindeni ezizimele futhi akukaze kubikwe ukuthi udlame 

olusekelwe ebulilini luvame kakhulu emndenini nasemphakathini futhi luthinta 

kakhulu abesifazane” („Ndlovu‟, 2008:67). 

Ukucwaswa okusabalele, ukuphathwa kabi nokuhlukunyezwa kwabesifazane kwimiphakathi 

eminingi ezweni lonke iyinkomba yesidingo sabenzi bezinqubomgomo nemithetho 

yokugcizelela kakhulu hhayi kuphela amalungelo abantu kanye namalungelo abesifazane 

nokunikwa phecelezi i-privacy yabo nokuvikelwa, kepha futhi namalungelo abesifazane 

ngokulingana ngokobulili ngaphakathi kwezimo ezithile zamasiko abo. Okuvela kulolu 

cwaningo kukhombisa ngokusobala ukuthi kunokushoda okukhulu kokuqonda nokwehluleka 

ukuphoqelela izinqubomgomo nemithetho efanelekile yokulingana ngokobulili ezimeni 

ezahlukahlukene zezenhlalo, amasiko nezenkolo ingakho sisabona kukhona abantu 

besifazane abacindezelekile nabahlukumezekile ngenxa yokuthi umthetho awuyidlali indima 

yawo ukulwela abantu besifazane ngoba abanye bazithola becendezelekile egameni lesiko. 

Ngenkathi umthethosisekelo uqinisekisa futhi uvikela amalungelo awo wonke abantu 

basemphakathini ukuveza izinkolelo zabo namasiko, lolu cwaningo luhlose ukuveza isidingo 

sokungenelela kwenqubomgomo nabantu bakithi abayibonayo lento mihla namalanga ukuze 

sikwazi sonke ukulwa nalesimo sokungalingani, ukuvikela amalungelo abantu, ikakhulukazi 

ezimeni lapho izintshisekelo zeqembu lomphakathi zibekwa eqhulwini ukulimaza 



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amalungelo abantu ngabanye. Ucwaningo lukuveza ngokusobala ukujula kokungabi nalwazi 

ngamalungelo ayisisekelo sabantu, njengelungelo lempahla, ukulingana, ukuphepha, 

nokutholakala kolwazi ngoba imiphakathi eminingi esakholelwa kuphathriyakhi kucaca 

ngokusobala ukuthi abazi ukuthi abantu besifazane banamalungelo alinganayo nawabantu 

besilisa. 

“In South African society, cultural and patriarchal attitudes and beliefs regarding 

physical abuse against women are still entrenched” („Ngcobo‟, 2015:32). 

"Emphakathini waseNingizimu Afrika, amasiko nezinkolelo eziphathelene 

nokuhlukunyezwa kwabantu besifazane zisazinzile" („Ngcobo‟, 2015:32). 

Akekho owaziyo ukuthi ekuqaleni komlando ukuhlelwa kophiko lomndeni njengoba sazi 

ukuthi kufanele ubekhona kodwa asazi ukuthi senza ngendlela yini. UMarx no-Engels (1884) 

babamba ukuthi umnyombo wenhlangano eyaba eyokuqala yayenziwe ngabesifazane, 

ababehlala ekhaya banakekele izingane, kuyilapho abesilisa behamba bezingela futhi 

bezihlanganisa nabangane babo besilisa. Ekubuyeleni kwabo ekhaya amadoda ayengagcini 

kumlingani ofanayo ocansini, ngakho-ke izingane kwakungekamama, kanye nohlelo 

phecelezi lwe-matriarchy ne-polyandry kwabesekucindezeleka kanjalo. Lo mbono 

wasebenza njengesisekelo sokuchaza umzabalazo ocatshangelwa phakathi kwabesilisa 

nabesifazane ukuze belingane ngokwamalungelo nangokwamazinga kuliwe nokucindezelwa 

kwabesifazane. Isimilo esivelele sobukhulu bendoda kunonkosikazi emndenini wanamuhla, 

isidingo sokwakha ukulingana kwangempela kwezenhlalo phakathi kwabo nendlela 

yokwenza, kuzobonakala ekukhanyeni kosuku lapho bobabili benokulingana okuphelele 

ngokusemthethweni yamalungelo. Lapho-ke kuzocaca ukuthi umbandela wokuqala 

wokukhululwa kukankosikazi ukubuyisa wonke umndeni embonini yomphakathi, nokuthi 

lokhu kudinga ukuthi kupheliswe isici somndeni ongabodwa njengoba iyunithi yezomnotho 

yomphakathi. 

Ngokuka Marx (1884) ocashunwe uSydie uthi ngokungalingani ngokobulili 

nangokwamazinga: 

“For Marxists, class iequalities and class struggles are the primary feature of the 

structure of any society, and play a key role in the development of these structures. At 

the same time, many Marxists recognize that women and men have not usually been 

equal in society, with women have a position of inferior to tat of men through much of 

history and in modern society. This inequality is not just a byproduct of class 



33 | P a g e  
 

inequality, but has its own explanation. Marx also argued that for women and men to 

be fully equal, private property would have to be abolished, and an egalitarian, 

socialist society created” („Sydie‟, 1987:89). 

“KumaMarxist, ukulingana ngokwezigaba nemizabalazo yezigaba kuyisici 

esiyinhloko sokwakhiwa kwanoma imuphi umphakathi, futhi kudlala indima enkulu 

ekuthuthukisweni kwalezi zinhlaka. Ngasikhathi sinye, amaMarx amaningi 

ayaqaphela ukuthi abesifazane nabesilisa bebengalingani njalo emphakathini, kanti 

abesifazane banesikhundla esiphansi kunaleso sabesilisa ngomlando omningi 

nasemphakathini wanamuhla. Lokhu kungalingani akuyona nje umkhiqizo 

wokungalingani kwesigaba, kodwa kunencazelo yayo. UMarx uphinde wathi ukuze 

abantu besifazane nabesilisa balingane ngokuphelele, kuzodingeka kuqedwe impahla 

yangasese, futhi kudalwe umphakathi olinganayo, wobusoshiyali ” („Sydie‟, 1987:89). 

Kucaca ngokusobala ukuthi abantu besifazane bayacindezeleka ikakhulukazi emiphakathini 

esakholelwa kuphathriyakhi nesakholelwa kwisiko lesintu lapho abantu abaningi bekholelwa 

ekutheni abantu besilisa kumele bethathe isithembu noma kube yibona abanamalungelo 

amaningi ukudlula abantu besifazane, namandla.  

Iphathriyakhi iyisithiyo esikhulu ekuqhubekeni nasekuthuthukisweni kwabesifazane. 

Ngaphandle kokwehluka emazingeni okubusa imigomo ebanzi ihlala ifana, ingakho ke 

abesilisa bephethe noma benamandla ukunabantu besifazane. Uhlobo lwalesi silawuli 

singahluka. Ngakho-ke kuyadingeka ukuqonda uhlelo, olugcina abesifazane bephethwe futhi 

bengaphansi, nokuqaqa ukusebenza kwalo ukuze kusebenze intuthuko yabesifazane 

ngendlela ehlelekile. Ezweni lesimanje lapho abesifazane beya phambili ngokufaneleka 

kwabo, iphathriyakhi lapho idala izithiyo zokuba abesifazane baye phambili emphakathini. 

Ngoba izikhungo zephathriyakhi kanye nobudlelwano kwezenhlalo ebhekele isimo esiphansi 

noma sesibili sabesifazane („Delhi, 2006).  

Omunye wababhali uthi bonke abantu kumele bephathwe ngendlela efanayo, u-Ifechelobi 

(2017:23): 

“All human beings are born free and equal in dignity and rights. They are endowed 

with reason and conscience and should act towards one another in a spirit of 

brotherhood. Everyone is entitled to all the rights and freedoms set forth in this 

declaration, without distinction of any kind, such as race, colour, sex, language, 



34 | P a g e  
 

religion, political or other opinion, national or social origin, property, birth or other 

status...”(UN General Assembly art.1-2).  

“Bonke abantu bazalwa bekhululekile futhi belingana ngesithunzi nangamalungelo. 

Banikezwe ukucabanga nonembeza futhi kufanele baphathane ngomoya 

wobuzalwane. Wonke umuntu unelungelo lawo wonke amalungelo nenkululeko 

ebekwe kulesi simemezelo, ngaphandle kokwehlukaniswa kwanoma yiluphi uhlobo, 

njengobuhlanga, ibala, ubulili, ulimi, inkolo, ezombusazwe noma omunye umbono, 

imvelaphi yobuzwe noma yezenhlalo, impahla, ukuzalwa noma esinye isimo...”(UN 

General Assembly art.1-2).  

Ngokweqiniso uma ubheka ukuba ngaphansi kwabesifazane nokucindezelwa 

nokuhlukunyezwa kwabo kuyabonakala esikahthi okuphilwa kuso manje. Ikakhulukazi 

emiphakathini esakholelwa kuphathriyakhi namasiko. Abaningi bakholelwa ekutheni 

ukuhlukunyezwa kwabantu besifazane kuyimvelo kuphathriyakhi, kuyinto ejwayelekile 

ngoba abantu abaningi abakholelwa kuphathriyakhi babuka abantu besifazane njengabantu 

okubafanele ukuthi beshaywe noma behlukunyezwe bese kuvikwa ngokuthi leso senzo 

siyisiko. 

“It is claimed that violence against women inevitably occurs in traditional milieus 

that “put women beneath men in status and personhood” („Ademiluka‟, 2018:354). 

“Kuthiwa udlame olubhekiswe kwabesifazane lwenzeka ngendlela engenakugwemeka 

esimweni sendabuko “okubeka abesifazane ngaphansi kwabesilisa ngesimo 

nangobuntu” („Ademiluka‟, 2018:354). 

Omunye engasho ukuthi ukuhlukunyezwa nokucindezelwa kwabantu kuyinxenye ebalulekile 

kakhulu yephathriyakhi ngoba ikona okubonisa amandla endoda, ngokuthi indoda ishaye 

umuntu wesifazane izizwa inamandla ukunomuntu wesifazane. Abantu besilisa bajwayele 

ukuthi besebenzise amandla abo ngaphezu kwabantu besifazane ngoba bazi ukuthi 

ngokwesiqu nokwakhiwa kwabo banamandla ukunabantu besifazane okugcina kuyikho lokhu 

okwenza ukuthi ngasosonke isikhathi uma kunenxabano ekhona noma impikiswano umuntu 

wesilisa ugcina esebenzisa udlame. Lento abantu abaningi bakhula beyibuka mhlambe 

emndenini noma emphakathini begcina bekhula naso lesisihlava sokukholelwa ekutheni into 

elungisa izinto phakathi kwendoda nonkosikazi udlame, iphathriyakhi kahle kahle 

iphakamisa abantu besilisa. Isibonelo nje igama i-Patriarchy lisuselwa egameni lesi Latin 

elithi [pater elisho ukuthi father (baba) nelithi arch elisho ukuthi phatha (rule)]. 



35 | P a g e  
 

Iphathriyakhi emazweni amaningi ase Afrika bayibona njenge siko labo ikakhulukazi abantu 

besilisa. Iphathriyakhi ithathwa njenge ndlela yokuphila emiphakathini yase Afrika, ngoba e-

Afrika umuntu wesilisa uhlale ebekwa ngaphezulu kuyoyonke into akayenzayo. 

Ukuhlonishwa namandla anikwa abantu besilisa idlulele kwimiphakathi yase Afrika, 

kangangokuthi umuntu wesifazane akabalwa nhlobo ezintweni eziningi ngoba akathathwa 

njenge sidalwa esibalulekile emphakathini ngisho ehlukumezekile akekho okushaya indiva 

lokho, amadoda iwona abusayo navezwe njengabantu ababalulekile ngisho amasiko amaningi 

ayabavuna.  

“it is the males‟ will and cultural norms which dominate and legislate. Men are born 

already elevated in the societal hierarchy, and men and male children are valued 

above women and female children” („Ademiluka‟, 2018:349). 

“kuyintando yabesilisa kanye nezinkambiso zamasiko ezibusayo nezishaya umthetho. 

Amadoda azalwa esevele ephakeme emphakathini, futhi amadoda nabantwana 

besilisa baziswa ngaphezu kwabesifazane nabantwana besifazane ” („Ademiluka‟, 

2018:349). 

Lokhu kuphatha nokugqama ngaphezu kwabantu besifazane kucaca kusukela kusahlelwa 

umshado lapho khona indoda ikhipha noma ikhokha amalobolo aloyo okusuke kuzoba 

ngunkosikazi wakhe, lokho okumenza loyo muntu wesifazane agcine ezizwa eyimpahla 

kaloyo akamkhiphele amalobolo. Ukuthi indoda iyona ephethe inkosikazi kuvezwe ngendlela 

ezahlukahlukene. Isibonelo nje, izinxenye eziningi zezwe lase Nigeria, isenzo sokukhokha 

imali noma amalobolo ithathwa njenge senzo sokuthengisa loyo wesifazane kulo mndeni 

akayoshadela kuwo. Amalobolo bawathatha njenge senzo lapho khona amalungelo omuntu 

esuke ephucwa wona enikwa lomndeni akayoshadela kuwo. 

“In Nigeria, the act of payment of bride price … is perceived as an outright act of 

transfer of woman‟s rights in source family to spouse‟s family. Also, in most places in 

Africa after the wedding, the woman is compelled by tradition to bear her husband‟s 

name as surname, dropping her father‟s name” („Ademiluka‟, 2018:349). 

“ENigeria, isenzo sokukhokha ilobolo … sithathwa njengesenzo esiqondile 

sokudluliselwa kwamalungelo abesifazane emndenini womthombo emndenini 

walowo ashade naye. Futhi, ezindaweni eziningi e-Afrika ngemva komshado, 

owesifazane uphoqwa isiko ukuba abize isibongo somyeni wakhe, alahle igama 

likayise” („Ademiluka‟, 2018:349). 



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Futhi, ezindaweni eziningi e-Afrika ngemva komshado, owesifazane uphoqwa isiko ukuba 

abize isibongo somyeni wakhe, alahle isibongo sikayise. Ngakho-ke, e-Afrika, ubulili 

babesifazane abashadile bubhekwa njengento elawulwa abayeni babo. Ngokwesibonelo, 

eBotswana ngisho nowesifazane ongumzali oyedwa akanalo ilungelo lokulala nanoma iyiphi 

indoda ngaphandle kwaleyo akayizalela abantwana; ngamanye amazwi, isiko alivumi ukuthi 

owesifazane agcine amadoda amabili ngesikhathi esisodwa. Indoda ikhululekile ukuba 

nenkosikazi yesibili noma isancinza uma ifisa, kube owesifazane, isancinza noma umfazi 

wesibili kufanele ngaso sonke isikhathi athembeke endodeni eyodwa. Ukucwaswa 

kwabesifazane kubonakala nasemyalweni wendabuko othi abesifazane abasebasha 

abangazibandakanyi kwezocansini bengakashadi, ekubeni ungekho umkhawulo onjalo 

emadodeni, noma kwabadala futhi amadoda avunyelwe ukwenza noma yini. 

“it becomes discriminatory when the expectation and responsibility of chastity 

becomes the burden of women/daughters while rascality and high risk sexual 

behaviour is tolerated and encouraged for men and boys by the society” („Igbelina-

Igbokwe‟, 2013:77). 

“Kuba ukucwasa lapho kulindeleke isenzo sobumsulwa kube umthwalo 

wabesifazane/amadodakazi kuyilapho ukucwasa kanye nokuziphatha ngokocansi 

okunobungozini kubekezelelwa futhi kukhuthazwa kwabesilisa nabafana 

ngumphakathi” („Igbelina-Igbokwe‟, 2013:77). 

Ezingeni lomndeni, iphathriyakhi ibuye ibonakale ekuhlukaniseni indima yobulili. 

Ngaphandle kwendima yemvelo yokuzala abantwana, emphakathini wendabuko wase-Afrika, 

abesifazane babedlala indima abayinikwe ngamadoda iwona ayeshaya umthetho ukuthi ubani 

okumele enze kuphi nakuphi, ngokuvamile indima yasebesifazane yayihlale isekhaya. 

Umkhuba owawandile kwakuyisithembu, inkosikazi ngayinye inikezwa amalungelo lapho 

khona kunquma umyeni ebabekela umthetho ofunwa nguye ekhohlwe ngamalungelo abo labo 

besifazane ngoba kwaziwa ukuthi nguye ongumnumzane wekhaya. Amakhosikazi ayedinga 

imvume yomyeni cishe kuzo zonke izinto abazenzayo noma umuntu leyonto indinga yena 

kodwa akazithatheli isinqumo ngenxa yenkolelo yephathriyakhi ethi unkosikazi angeke 

ekwazi ukwenza into ngaphandle kwemvumo yesoka lakhe. Esimeni sesithembu, inkosikazi 

ngayinye yayinomsebenzi owengeziwe nongapheli wokufuna umusa womyeni okungashiwo 

ukuthi lokho kuwukhothamela umyeni nokuzincengela ngokuthi ungabi ivila usebenze 



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njenge sigqila ukuzama ukuthola ukunakwa ngumuntu owakushada ethi uyakuthanda kodwa 

ukuphatha njenge sigqila lomuntu omubiza umyeni.  

“Many feminists state that a woman becomes the tool of man's pleasure in marriage. 

They believe that, especially in a polygamous society, she spoils the husband with 

choice morsels that he may be kind to her and her children, because through the 

children she will be able to assume the role of a grandmother – the queen of the 

household” („Ademiluka‟, 2018:362). 

“Abaningi abalwela amalungelo abesifazane bathi owesifazane uba yithuluzi 

lokujabulisa indoda emshadweni. Bakholelwa ukuthi, ikakhulukazi emphakathini 

onesithembu, uphekela umyeni wakhe ukudla okukhethekile ukuze abe nomusa kuye 

nasezinganeni zakhe, ngoba ngezingane uzokwazi ukuthatha indima kagogo - 

indlovukazi yekhaya” („Ademiluka‟, 2018 :362). 

Ngezinye izikhathi uze unkosikazi ezithole eselwa namanye amakhosikazi ngesimo sokuthi 

ufuna ukuthi indoda inake yena lokhu okugcina kwenza begcine bsebenzisa izingane noma 

amagama abazinika wona akhombisa impi noma ukubhinqa okuthile ongeke ukunake. 

Kodwa uma usubheka esinye sezifundo esibizwa nge-Onomastics uyakubona lokho kulwela 

isoka phakathi kwabantu besifazane abasesithenjini, okumele ngabe bayabambana besizane 

ukuphuma kulencindezelo abakuyo yomshado bona balwela isoka elibahlukumezayo lokhu 

khombisa ngokusobala ukuthi abantu besifazane inkolelo yesintu ibenze bavumela ukuphila 

ngaphansi kokuhlukunyezwa nalapho bengajabule khona.  Kubalulekile ukuqaphela ukuthi le 

mikhuba isaqhubeka ezindaweni eziningi zase-Afrika, ikakhulukazi ezindaweni 

zasemakhaya. E-Afrika, ilungelo lefa alibandakanyi abesifazane. Phakathi kwama-Igbo 

aseningizimu-mpumalanga yeNigeria, isibonelo: 

“if a husband dies intestate, the woman usually receives nothing And since property 

can only pass between the same sexes, women are also not expected to inherit from 

their fathers” („Igbelina-Igbokwe‟, 2013:79).  

“uma umyeni eshona engashadile, owesifazane ngokuvamile akatholi lutho Futhi 

njengoba impahla idluliswa phakathi kobulili obufanayo, abesifazane akulindelekile 

ukuba bazuze ifa koyise” („Igbelina-Igbokwe‟, 2013:79). 

Ukucwaswa kwezingane zamantombazane kuyisici esigqame kakhulu e-Afrika 

nakuphathriyakhi. Ezingxenyeni eziningi zase-Afrika eseningizimu nezwekazi lase afrika, 



38 | P a g e  
 

ingane yowesilisa ivame ukuthandwa kunowesifazane, isizathu esiyinhloko siwukuthi 

amantombazane “abhekwa njengempahla engasebenziseka kalula eyogcina ishadele 

kweminye imizi ukuze azale futhi aqinisekise ukuthi uzala amadodana ngale kwalokho 

kuzoba nomunye unkosikazi. Ezikhathini eziningi, emzamweni wokuba nezingane zabesilisa, 

amadoda amaningi angathatha umfazi wesibili uma owokuqala engakwazi ukuzala 

abantwana besilisa. Ngakho-ke, umphumela ohambisanayo walokhu kuthandwa 

kowesifazane uwukuthi owesifazane ongenamadodana uhlushwa ukuhlalisana kwabantu, 

ukungazethembi njengoba ehlala ngokwesaba ukulahlekelwa umshado wakhe nomuzi wakhe 

ngenxa yomunye wesifazane. Ukungayinambithisisi kakhulu ingane yentombazane kungase 

kube esinye sezizathu ezenza abanye abazali baphoqe amantombazane amancane ukuba 

ashade esemancane. Isibonelo, kunomkhuba wokuthwala eNingizimu Afrika, ikakhulukazi 

emaphandleni aseMpumalanga Kapa naKwaZulu-Natal… lapho amantombazane, ngezinye 

izikhathi aneminyaka engu-9 ubudala ephoqwa ukuba ashade ngisho ngabe ayoshada indoda 

endala kanjani akukhathalekile emphakathini okholelwa kuphathriyakhi. Omunye engasho 

ukuthi abanye besifazane njengo mama banesandla ekuphakamiseni ukucindezelwa 

nokuhlukunyezwa kwabantu besifazane ngoba bayakwazi ukuvumela izingane zabo 

zisencane ukuthi ziyoshada kufana nokuthi bazilahlela endle. 

Ukusebenzisana komphakathi kubalulekile ukuze umuntu aphile. Ukusiza kulokhu 

kusebenzisana, abantu baye bahlakulela imikhuba ethile noma izindlela zokuziphatha 

ezithathwa njengezemukelekile emphakathini. Lezi ziyalo zokusebenzisana nemfundiso 

phakathi komphakathi nakubantu besilisa nabesifazane ukuthi kumele bephile kanjani 

kuyinto  edluliswa noma efundiswa ngezizukulwane ngezizukulwane. Kulindeleke ukuthi 

abantu ngabanye baziphathe ngokuhambisana nalezi zifundiso nezindlela zokuphila zaloyo 

mphakathi. Izingane  zivezwa isiko ezizalelwa kulo futhi ngokungazi lutho kuthatha amasiko 

nemikhuba yomphakathi. Imindeni ihlanganisa amalungu abesilisa nabesifazane kanye 

nomphakathi unendima echazwe kahle ngayinye. Kuphathriyakhi, izimfanelo ezihambisana 

nabesilisa zigqamile uma ziqhathaniswa nalezo ezihambisana nabesifazane. Iphathriyakhi 

kukholakala ukuthi yaqala kudala ngenxa yezinkinga zebhayoloji ezazingabavumeli 

abesifazane ukuthi bazingele njengoba babezibandakanya nemisebenzi kamama yokuzala 

kanye nokukhulisa izingane. Amadoda, ngakolunye uhlangothi aba abahlinzeki benyama 

futhi ukuzingela izilwane zasendle nakho kwahlakulela izimfanelo zolaka namandla nesibindi 

ngenkolelo yokuthi indoda kumele ibe insizwa iqine ingabi yigwala. Abesilisa baphethe 

ezikhundleni ezivelele kanti abesifazane bona bahlala benganazwi ngisho befuna ukuphawula 



39 | P a g e  
 

ngokungaphatheki kahle ebudlelwaneni abanabo nalabo abangaba khwenyane babo, kumele 

bafele ngaphakathi ngesimo sokuhlukumezeka ababhekene naso. Kuyinto eyisihlava esibi 

ikakhulukazi ngoba kuzanywa izindlela zokulwa nokungalingani kobulili ngoba vele 

ngokwendalo kwakumele sabelene sihloniphane siphakamise ukulingana kwamalungelo 

ngaphandle kokufuna ukuthi omunye ezibone enamandla ukunomunye kumele kubanjiswane. 

“Cultural and social norms persist within society because of individuals‟ preference 

to conform, given the expectation that others will also conform. For instance, 

traditional beliefs that men have a right to control or discipline women through 

physical means makes women vulnerable to violence by intimate partners” 

(„Ademiluka‟, 2018:362). 

“Izinkambiso zamasiko nezenhlalo ziyaqhubeka emphakathini ngenxa yokuthanda 

komuntu ukuzivumelanisa, njengoba kulindeleke ukuthi nabanye bazovumelana. 

Isibonelo, izinkolelo zendabuko zokuthi amadoda anelungelo lokulawula noma 

ukujezisa abesifazane ngezinto ezibonakalayo zenza abesifazane babe sengcupheni 

yokuhlukunyezwa ngabalingani abasondelene nabo” („Ademiluka‟, 2018:362). 

Emvakwalokho, amadoda aphinde ethathe izikhundla zezomnotho nezombusazwe, kuyilapho 

abesifazane becishe bakhishwa ngokuphelele kulezi zindawo. Ngakho-ke abesilisa baba 

yisizinda futhi abesifazane baba ngaphansi. Isikhungo sikagesi sasinabesilisa nomkhulu, 

obaba, abayeni nabafowabo ababelawula futhi benza izinqumo kwabesifazane ekhaya. 

Iphathriyakhi ngokwezwi nezwi isho „umthetho kababa‟ kufanekisela ukubusa kwabesilisa. 

Yonke lento isuselwa kwinkolelo yephathriyakhi esetshenziswe njenge ndlela yokuphila 

kubantu emiphakathini lapho ifakwa ngaphansi kwesiko lesintu ikakhulukazi ezweni kazi 

lase Afrika. Lendlela yokuphila igcine icindezela abantu besifazane ngaphansi kwegama 

isiko kodwa okuyisiko ilubukeka livuna abantu besilisa ngakolunye uhlangothi amalungelo 

abantu besifazane acekeleke phansi bahlukunyezwa. Nalento yokuthi udlame 

nokuhlukunyezwa okubhekiswe kubantu besifazane kuthathwe njengento elungile 

nemukelekile emphakathini nase mndenini lapho khona ukushaya nokuhlukumeza 

kuphakanyiswa ukuthi kuyinxenye yempilo nesiko, ikona kanye okumele abantu bekulwele 

ngoba kuyimfundiso engalungile eyimbangela yokuthi namanje sisabhekene nenkinga 

yokuhlukunyezwa kwabantu besifazane (Gender Based-Violence).  

“Cultural and social norms are highly influential in shaping individual behaviour, 

including the use of violence. Norms can protect against violence, but they can also 



40 | P a g e  
 

support and encourage the use of it. For instance, cultural acceptance of violence, 

either as a normal method of resolving conflict or as a usual part of rearing a child, 

is a risk factor for all types of interpersonal violence” („Ademiluka‟, 2018:368). 

“Imikhuba yamasiko nenhlalo inomthelela omkhulu ekulolongeni ukuziphatha 

komuntu, okuhlanganisa nokusetshenziswa kodlame. Imithetho ingavikela udlame, 

kodwa futhi ingasekela futhi ikhuthaze ukusetshenziswa kwayo. Isibonelo, 

ukwamukela udlame ngokwesiko, njengendlela evamile yokuxazulula izingxabano 

noma njengengxenye evamile yokukhulisa ingane, kuyisici esiyingozi sazo zonke 

izinhlobo zodlame phakathi kwabantu” („Ademiluka‟, 2018:368). 

Kanti naye umuntu wesifazane ukhandiwe ngomfanekiso kaNkulunkulu. Njengendoda, 

umuntu wesifazane naye udalwe ngenhloso yokuthi azi, ikakhulukazi ukwazi uNkulunkulu 

njengoba sonke kufanele simazi simkhonze futhi ngaphandle kokucwasana ngokobulili. 

Abalweli besifazane bangampela ifeminizimu, ingakho ihlonipha ukubaluleka komuntu 

wesifazane njengomfanekiso kaNkulunkulu. Lapho khona ehlukile ngokwakhiwa 

nangomfanekiso kaNkulunkulu kumuntu wesilisa, ingakho wonke umuntu kumele azi ukuthi 

lomehluko owadalwa nguMvelinqangi umehluko wendalo nofanelekile ukuthi ube ukuze 

sikwazi ukuphila ngendlela eyimvelo kaNkulunkulu. Ngakho-ke, lokuhlukana 

ngokwesakhiwo akusho ukuthi kumele sicwasane kube khona abantu abazizwa bengayilutho 

ngenxa yobulili abayibona begcine becindezelekile. Ingakho ifeminizimu ikhathazeke 

kakhulu ngokuthi umuntu wesifazane uphila kanjani nokulwa nendlela akacindezeleke ngayo 

ngaphansi kwesiko nephathriyakhi. Indlela abantu abadalwe ngayo nezinto abanzenzayo 

bazenza ngendlela yobulili abayibona, owesimame wenza okwesimame kanjalo nowesilisa 

wenza okufanele akwenze, kungabi nokubukela phansi omunye umuntu phansi ngenxa 

yobulili umthathe njengesidalwa esingeyilutho wonke umuntu unelungelo elilingana 

nelomunye akumele kube khona abahlukumeza abanye isikhathi esiningi abantu abayizisulu 

zokuhlukunyezwa ngabesifazane. 

“Radical feminists argue that patriarchal societies oppress women and that, as 

physical violence is the basis of patriarchy, it can only be defeated when women 

realize their own inner strength and values” („Gumede‟, 2018:40). 

“Amafeministi anohloze athi imiphakathi yephathriyakhi icindezela abesifazane futhi 

lokho, njengoba udlame ngokomzimba luyisisekelo sephathriyakhi, lokhu 



41 | P a g e  
 

kunganqontshwa kuphela uma abesifazane bengabona amandla abo angaphakathi 

namagugu” („Gumede‟, 2018:40). 

E-Afrika, abalweli besifazane abakwezombusazwe abahlukile nalabo abaphila ngaphansi 

kwenhlupheko, ukungafundi, ukuhlukunyezwa nokuphila phansi kwezinxabano ngoba nabo 

basabhekene nenkinga yokunikwa ezikhundla ezingaphansi kwabantu besilisa. Noma ngabe 

selukhona ushintsho olukhona kodwa kusekude phambili ekutheni kufezwe isifiso sokuthi 

kulinganwe ngokobulili nokuthi abantu besilisa bevumele ukuba abantu besifazane bephathe 

ngisho ezikhundleni eziphezulu ngaphandle kokuthi bezizwe belahlekelwa ubudoda. 

Isibonelo nje kuze kube yimanje asikaze sibe nomungameli wesifazane ohola izwe emazweni 

afana noZimbabwe neNingizimu Afrika njalo njalo. Ngisho uzwa abantu bezikhulumeza nje 

ngezindaba zombusazwe omunye uke umuzwe ethi „ngeke siphathwe umfazi‟, isizathu 

salenkolelo yokuthi umuntu ongumuholi noma ongaphatha abantu ngumuntu wesilisa into 

esatholakala kakhulu emazweni ase Afrika ikakhulakazi ezindaweni zase makhaya ubulili 

bubukwa ngezindlela ezihlukanisayo abantu kuhluka ngokubuhlanga nesiko. Lokhu 

kuyakhombisa ukuthi basebaningi abantu besilisa abangafuni ukuthi benikize abantu 

besifazane amandla nezikhundla eziphezulu nokuthi benikeze amalungelo afanayo nawabo.  

Ngokwesiko lesi Zulu, kunombono okhona ongalungile ngokwehlukaniswa kwemisebenzi 

okumele yenziwe abesifazane nabesilisa ngokwehlukana kobulili. Kunemisebenzi eyenziwa 

ngabantu besilisa kuphela kuphinde kube khona eyenziwa ngabantu besifazane kuphela. 

Lokungalingi nokwehlukana kwemisebenzi kuvela kakhulu uma kwenzeka umusebenzi 

wabantu besifazane wenziwa indoda, lapho khona indoda izizwa iphelelwa isithunzi futhi 

izizwa idelelekile. Lokhu kuyinto engafuneki ngoba yikho lokhu okwenza kugcine 

kunodlame olukhona ngesimo sokuthi izinto ezenziwa ngabantu besifazane zibonakala 

njengezinto ezingeyilutho amadoda azibukela phansi. Kanti kufanele kulekelelwane 

ikakkhulukazi esikhathini esiphila kuso manje ukuze siqede udlame olukhona olubhekiswe 

kubantu besifazane.  

“it is a worrying phenomenon, especially now that women in leading economies have 

exhibited a significant level of ability in shaping political and ecomomic discourses. A 

country which is a hub of African commerce continues to struggle to bring a number 

of women in the same round table with their male counterparts for decision making 

despite the constitutuinal provision of equal rights and privileges among male and 

female citizens. Patriarchy prevails amidst gross violations of women‟s rights through 



42 | P a g e  
 

doestic violence, female genital mutilation, among others” („Tufekci noHashiru‟, 

2021:238). 

“Kuyisimo esikhathazayo, ikakhulukazi manje lapho abesifazane abasemazingeni 

aphezulu kwezomnotho sebebonise izinga elibalulekile lekhono ekulolongeni 

izinkulumo zezepolitiki nezomnotho. Izwe eliyisizinda sezohwebo e-Afrika 

liyaqhubeka nokuzabalaza ukuletha inani labesifazane etafuleni elilodwa nozakwabo 

besilisa ukuze kuthathwe izinqumo ngaphandle kokuhlinzekwa okungokomthetho 

kwamalungelo alinganayo phakathi kwezakhamuzi zabesilisa nabesifazane. 

iphathriyakhi ikhona phakathi kokwephulwa okukhulu kwamalungelo abantu 

besifazane ngodlame lwezinkanuko, ukucuywa kwezitho zangasese zabesifazane, 

nokunye nokunye” („Tufekci noHashiru‟, 2021:238). 

Abesifazane bayayalwa uma bezongena emendweni ukuthi baziphathe kahle kodwa 

kwabesilisa akunjalo. Abesilisa bangenza noma ngabe yini abayithandayo ngoba angeke kube 

yizindaba zalutho. Bayazi ukuthi omakoti babo bazobaxolela noma bangenza kuphi 

ukukhohlakala ngoba bayaliwe ukuthi babe noxolo. Nazi izaga eziphathelene nomendo 

ezibhekiswe kwabesifazane; Ukwenda wukuzilahla – Ingoba intombazane kayazi ukuthi 

iyophatheka kanjani emendweni. Kumele wonke umuntu aphatheke kahle ezinsukwini 

zokuphila kwakhe. Kuyilungelo lakhe ukuthi aphile kahle, aphatheke kahle futhi 

engahlukumezeki. Akumele neze ingatshazwe indlela owesifazane azophatheka ngayo 

emshadweni, kumele aphatheke kahle, aphathwe kahle futhi engahlukumezeki. 

Ngokwemvelo kumele kuhlonishwane umuntu wesilisa ehloniphe owesifazane kanjalo 

nowesifazazane ehloniphe owesilisa. Ngokwesintu sesiZulu kunezaga ezikhona eziveza 

ukuchema nokucindezela ubulili obuthize ziphinde zivune ubulili obunye, ‘Kuhlonishwa 

kabili’. Lesisaga abantu besilisa abasihloniphi noma abahambisani naso ngoba ababahloniphi 

abantu besifazane ngesimo sokuthi bakholelwa ekutheni ibona okumele behlonishwe. 

Ngakolunye uhlangothi kunesaga esithi ‘Ihlonipha la ingayokwendela khona’ lesaga 

sikhombisa ukuthi abantu besifazane balindeleke ukuthi behloniphe noma ngabe kunjani 

ngesimo sokuthi abazazi ukuthi bayoshadelaphi nokuthi ikusasa libaphatheleni, omunye 

engasho ukuthi lesaga sichemile ikakhulukazi esikahthini esiphila kuso manje ngoba, 

akusamele ukuthi kubekhona abantu ababukela phansi amalungelo abanye abantu kumele 

kubanjiswane. Izaga, izisho kanye neziyalo zibamba iqhaza elikhulu ekucindezelekeni 

kwabesifazane, kusukela ebuncaneni kuze kufike ebudaleni lapho begana noma beshada. 



43 | P a g e  
 

Umphakathi uyakugcizelela ukuthi abantu besifazane baziphathe ngendlela ethile ukuze 

bethole umendo futhi bahloniphe abantu abadala kanye nabesilisa. Iziyalo, izaga nezisho 

ziyamuphoqa owesifazane ukuthi ahloniphe wonke umuntu, agane (engabonwa 

njengesahluleki), andise umndeni ngokuthola ingane yomfana, anakekele, akhulise izingane 

ngoba intandane enhle ngumakhothwa ngunina. Kusenjalo ulindeleke ukuthi abekezele 

emshadweni ngoba uma kwenzeka ungaphumeleli umshado lowo kusolwa owesifazane, uze 

abizwe ngamagama, ahlekwe, abukelwe phansi kodwa kwabesilisa akunjalo. Lokhu 

kusicacisela kabanzi ukuthi imizi eminingi kukhala isicathulo sabesilisa ikakhulukazi 

ezindaweni ezisemakhaya. Kunzima kakhulu ukungahambisani nesiko ngoba isiko lithi uma 

ungena emshadweni ulalela umyeni wakho uphinde umnakekele futhi kweminye imishado 

awulitholi ngisho ithuba lokuphawula. 

Ngowami umbono, mina ngiyavuma ukuthi impela lezi zaga zikhetha noma zivuna abantu 

besilisa, ngoba angikaze ngizwe kuthiwa kunesaga nje esiqondiswe kubantu besilisa, 

esimayelana nokuziphatha kwabo besakhula beze beganwe. Njengaso nje lesi esithi ihlonipha 

la ingayikwendela khona, sonke siyazi ukuthi vele lapho kusuke kubhekiswe kumuntu 

wesifazane. Bese kuba khona isaga esithi „Izwi lendoda alibhekwa’ lokhu kucacisa 

ngokusabala ukuthi into eshiwo indoda iyona ezwakalayo futhi kumele ihlonishwe leyonto 

ngaphandle kokubheka ukuthi ngabe lawomazwi ahlala kanjani komunye umuntu ngoba 

iyona indoda enamandla, lesaga siveza ukulawula kwendoda. Uma ngabe kungaziwa ukuthi 

umakoti uyophatheka kanjani lapho ayoganela khona kusho ukuthi engaphatheka kahle noma 

engaphatheka kabi, phecelezi ahlukunyezwe. Yikho lokho okungafuneki. Okumele kwenziwe 

isiqinisekiso sokuthi intombazane uma ihamba iyogana izophatheka kahle futhi uma 

iphatheka kabi ivunyelwe ukuthi ibuyele ekhaya ingaze iphume ngebhokisi lapho iganele 

khona. Mhlambe kumele kube khona izaga nezisho neziyalo ezivezayo ukuthi umuntu 

wesifazane uzophatheka kanjani lapho esuke eyogana khona ukuze ekwazi ukuthi ezithathele 

isinqumo ukuthi uyafuna noma cha, ngoba abantu besifazane nabo banamlungelo 

okuzikhethela yini ebalungele ingakho ngibhala lolu cwaningo ngihlose ukugqugquzela 

abantu ukuthi bekwazi ukuphathana ngokulingana kuliwe nokucindezelwa kwabesifazane. 

Esizweni samaZulu, igama lendoda alibi ize. Zonke izeluleko zendoda kufanele zihlonishwe 

kakhulu, kuyilapho ezowesifazane ngokuvamile zithathwa kalula. Kuyinkolelo evamile 

emphakathini wamaZulu ukuthi amadoda angabaphathi bekusasa labo, futhi zonke 

izixazululo ezidingekayo zingaphakathi kwemicabango yabo. Indoda evumela izwi layo 

ukuba lihlulwe ngelesifazane liyahlekwa, ngakho-ke ayiyitholi inhlonipho kwamanye 



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amadoda. Igunya lakhe ngesikhathi sezimbizo, imibuthano yomphakathi nezinye izinkundla 

ezibalulekile likalwa ngendlela aphatha ngayo umkakhe endlini. Iningi labesilisa 

abangamaZulu linenkolelo efanayo yokuthi igama lowesifazane linesisindo esincane uma 

liqhathaniswa nelendoda. Lesi saga sisho ukuthi ukuze owesilisa ahlonishwe emphakathini 

kumele aqinisekise ukuthi abesifazane emzini wakhe basesimweni esiphansi kwesandla sakhe 

bemuhloniphe („Mpungose‟, 2010). 

UNyembezi (1990:140): 

“argues that a man who keeps women in "their own place" [that is to say, in a 

subordinate, oppressed position] is a good master. Such a view highlights the attitude 

of the majority of Zulu men who demean the role of women, finding justification for 

their attitude and actions from society because the society itself is also of a 

patriarchal mindset”. 

“uphikisa ngokuthi indoda egcina abesifazane “endaweni yabo siqu” [okungukuthi, 

esikhundleni esiphansi, esicindezelwe] iyindoda eqotho. Umbono onjalo ugqamisa 

isimo sengqondo seningi sabesilisa abangamaZulu ababukela phansi indima 

yabesifazane, bethola izizathu zokuthi baziphathe kanjani kanye nezenzo zabo 

emphakathini ngoba nomphakathi uqobo unengqondo yephathriyakhi”. 

Emphakathini wamaZulu, owesifazane nakanjani uthatha indawo yesibili. Akalingani 

nomyeni wakhe, futhi kufanele amlalele. Kumele futhi ahloniphe abasekhweni lakhe noma 

emzini la eshadele khona. Umbono onjalo usekela umbono wokuthi emphakathini wamaZulu 

amadoda azibheka njengamakhosi phezu kwamakhosikazi awo, futhi awasiboni isidingo 

sokubonisana nabesifazane ezindabeni ezithinta umuzi nomndeni. Kusenzima kona ukuthi 

abantu besilisa bevumele ukuphatha ngokulinganayo nabantu besifazane kodwa esikhathi 

esiphila kuso akusiwo wonke umuntu osenalelo nkolelo yokucindezela abantu besifazane 

sekukhona ushintsho olukhona.  

Ukuphuma nje kancane esihlokweni, uma uzobheka uhlelo oludlala kumabona kude (Mzansi 

Magic) njalo ngolwesine ngehora lesishangolombili okuthiwa ‘Uthando nesthembu’ luka 

Mseleku. Lolu uhlelo olumayelana nempilo kaMseleku nesithembu sakhe samakhosikazi 

amane. Lolu hlelo liveza impilo yasesithenjini kulesisikhathi samanje, ongazi engasho ukuthi 

lesisithembu siphila kahle akunazinkinga kanti cha uma usubhekisisa uyabona kuningi 

okukhombisa ukungahambi kahle kwenzinto ngisho kuyisithembu sesimanje, ngoba impela 

amakhosikazi akhe uMseleku uzama ngayo yonke indlela ukuthi belingane 



45 | P a g e  
 

bengahlukumezeki nokuthi ebefake ezinhlelweni zakhe. Uma ubheka kusekhona loluqhekeko 

olukhona phathakhi kwabantu besilisa namakhosikazi abo. Ngizolinganisa ngonkosikazi 

kaMseleku wesithathu umaNgwabe, umaNgwabe ubefunda efundela iziqu zokuba 

umhlengikazi kodwa uMseleku ebengakujabuleli lokho ngoba yena efuna ukuthi umaNgwabe 

emuzalele ezinye izingane. Ngokuthi sekuphilwa esikhathini senkululeko umaNgwabe 

ukwazile ukuthi eqede izifundo zakhe waqhubeka nazo ngisho kunganambisiseki kahle 

kumyeni wakhe. Uthe eseqedile ukufunda kwaba uyena futhi umyeni osejabule okuyindida 

ukuthi noma ujabulele ukuthi usezothola ithuba lokuthi benze izingane futhi noma ujabulele 

inkululeko yomkakhe. Ngakolunye uhlangothi lamakhosikazi ewonke uyabona ukuthi 

awazwani kahle kunokubhuqana okukhona nokuhlekisana into engekho. Lokhu 

kuyakhombisa ukuthi uma nabantu besifazane bengabambene kuze kube yimanje ekulweni 

nokuthuthukiswa nokuvikelwa kwamalungelo abo, usemuningi umusebenzi okumele 

wenziwe isizwe ukuqeda ukucindezelana nokuhlukumezeka ngokobulili. Omunye unkosikazi 

kaMseleku osenkingeni ngumaKhumalo ngesizathu sokuthi akakwazi ukuthola izingane 

(ukuzala kuyinto ehamba phambili emshadweni, iyona ndima yabesifazane) manje indoda 

yakhe ikhethe ukuthi ithathe umuntu wakwaKhumalo ngenkolelo yokuthi ngoba esethathe 

kwaKhumalo kumele nezingane ezizalwa khona. Yonke lento yenzeka ngaphandle 

kokubheka ukuthi ngabe yini imbangela yokungazitholi izingane ngoba umfazi ulindeleke 

ukuthi ezale izingane futhi ngingasho ukuthi imizwa yakhe kulento ayicatshangelwanga 

uyahlukunyezwa ngamanye amazwi.  

Njengoba indima yowesifazane yakhiwe emphakathini noma isizwe ahlala kuso, lowo 

mphakathi noma isizwe kufanele siguquke ukuze sivumelane nokushintsha kwezikhathi. 

Ngicabanga ukuthi isiko nesintu kungashintsha ukuze kumukele nabesi