Izibongo zeSilo uGoodwill Zwelithini Zulu: Kuhlaziywa Amasu Ezinyosi uNtulizempi Dlamini noBuzetsheni Mdletshe Okuveza Impilo Nomlando WeSilo Ngu- Ignatius Mbongeni Moremi Umsebenzi owethulwa ukugcwalisa isidingo seqhuzu lweMastazi Umeluleki: uDokotela Sipho Albert Ntombela 15 Mashi 2023 i ISIFUNGO Mina, Ignatius Mbongeni Moremi, ngiyafunga ngiyagomela ukuthi konke okuqukethwe kulolu cwaningo isihloko salo esithi Izibongo ZeSilo uGoodwill Zwelithini Zulu: Kuhlaziywa Amasu Ezinyosi (uNtulizempi Dlamini noBuzetsheni Mdletshe) okuveza impilo nomlando weSilo kungumsebenzi wami engizibhalele wona, ongakaze wethulwe kunoma yisiphi isikhungo semfundo ephakeme ngenhloso yokuthola iziqu zemfundo. Ngiyaqinisekisa ukuthi kulolu cwaningo ngilandele yonke imigomo yokwenza ucwaningo ngendlela efanelekile ngaphinde ngacacisa imithombo yolwazi engiyisebenzisile. --------------------- ---------------------- M.I. MOREMI USUKU 15/03/2023 ii UKWETHULWA KOCWANINGO Lo msebenzi ngiwethula kumama uManto, kubaba, kubafowethu uNtokozo, uKerstin noMzwakhe nakubangani bami engifunde nabo nalabo engisebenza nabo abangelekelele ngezindlela ezehlukene ukuze lolu cwaningo lube yimpumelelo. iii AMAZWI OKUBONGA Ngifisa ukwedlulisa ukubonga kwami okukhulu kulaba ababe nesandla ekuphumeleleni kwalolu cwaningo: Kumeluleki wami, uDokotela Sipho Albert Ntombela, ngemibono nezeluleko abengeseka ngako kusukela ngiqala ukwenza lo msebenzi kuze kuyofika ekugcineni. Indlela ebesiba nenkulumo-mpikiswano ngayo ngezihloko ezithile ingivule amehlo, yangikhulisa emkhakheni wocwaningo yaphinde yanginika isibindi sokubhekana nobunzima obebuhambisana nalolu cwaningo. Ngibonga angiqedi Dlukula. KuPaul Clement Moremi ongasekho emhlabeni owatshala imbewu yokuthi ngithande isikole. Kubazali bami ngokungeseka ngezimali nangokomphefumulo kanye nokukholelwa kimi ngaso sonke isikhathi. KuBenesa (B.B) benoMaThaka ngokuhlala bengeseka ngaso sonke. Kozakwethu uSibusiso Ngobese noNonkululeko Mkhize abebehlala bengikhuthaza ukuba ngiqede lolu cwaningo. KuSizwe Madela ngolwazi lwakhe olunzulu endimeni yolimi lwesiZulu kanye nezibongo zamakhosi. KuNkosikazi Fikile Khuboni owatshala uthando lobuciko bomlomo ekilasini lesiZulu olukhule njalo ngaze ngifikelwa ngugqozi lokwenza lolu cwaningo ngolimi lwesiZulu. Kini nonke ngithi ngibonga angiqedi. iv ISIFINGQO Nakuba ubukhosi bakwaZulu bugqame ngamaKhosi oSelwa amaningi aseke ahola isizwe samaZulu kodwa kubukeka kugqoza ukuhlaziywa kwezibongo zamanye amaKhosi oSelwa. Maningi amaKhosi oSelwa ezingakahlaziywa izibongo zawo. Ngaleyo ndlela kuningi okungavezwanga mayelana namanye amaKhosi oSelwa mayelana nezinselelo abhekana nazo nanokuthi azinqoba kanjani lezo zinselelo. Lolu cwaningo beluhlose ukuhlaziya ukuthi izinyosi ezimbili uNtulizempi Dlamini noBuzetsheni Mdletshe zisebenzisa maphi amasu ezibongweni zeSilo ukuveza umlando nempilo yeSilo. Kulolu cwaningo kusetshenziswe izinjulalwazi ezintathu - injulalwazi eyaziwa i-orality approach, i-interpretive approach kanye ne-stylistic approach, idatha yase ihlaziywa nge-Thematic Content Analysis. Imiphumela yocwaningo iveza ukuthi izinyosi zisebenzisa isu lokuboleka ezibongweni zeNkosi uShaka ngenhloso yokuveza ukuthi indlela eya ebukhosini inezinselelo kangakanani, isu lokuxova izigameko ukuze umuntu olalele izibongo alalelisise, isu lokuphinda isigameko sokubalekela kwaMahlangu kweSilo uZwelithini ukugqamisa ubunzima esabhekana nabo, isu lokudalula izigameko kanye nabantu abathwesa iSilo ubunzima ngenhloso yokugqamisa isigameko esazwisa iSilo ubuhlungu, isu lokudalula amagama abantu abasiza iSilo ngenhloso yokuvezela isizwe ukuthi akuwona wonke amalunga aseNdlunkulu namalunga omphakathi ayephikisana nezinhloso zeSilo, isu lokuhlekisa ngabantu abathile ngenhloso yokwenza izigameko ezithile zingasuki kalula emiqondweni yabantu, isu lokusebenzisa umqondo osobalo ngenhloso yokungafihli izigameko ezithile, isu lokusebenisa umqondo ocashile ngenhloso yokufihla ezinye izigameko ezingafaka abanye abantu enkingeni, isu lokudalula isigameko sokubalekela kwaMahlangu kweSilo ukugqamisa ubuhlakani beSilo, isu lokudalula ukuthi iSilo sabhekana kanjani nabantu ababephikisana naso, isu lokusebenzisa umqondo ocashile ongajwayelekile ukuveza impumelelo yeSilo ekuholeni isizwe samaZulu kanye nesu lokungathekisa iSilo ngezilwane zasekhaya, izilwane zasendle nokunye. OKUQUKETHWE ISAHLUKO SOKUQALA ................................................................................................................... 1 ISINGENISO NESENDLALELO ....................................................................................................... 1 1.1 Isingeniso ......................................................................................................................................... 1 1.2 Isendlalelo ........................................................................................................................................ 1 1.2.1 Izibongo zamaKhosi oSelwa ........................................................................................................ 1 1.2.2 Inqubo yokuhaywa kwezibongo ................................................................................................. 7 1.2.3 Okwenza kube yinselelo ukuhaya izibongo zamaKhosi ........................................................... 9 1.3 Inkuthazo yokwenza lolu cwaningo ............................................................................................. 10 1.4 Umklamo wocwaningo .................................................................................................................. 11 1.5 Izinhloso zocwaningo .................................................................................................................... 11 1.6 Imibuzo yocwaningo ..................................................................................................................... 11 1.7 Ukubaluleka kocwaningo ............................................................................................................. 12 1.8 Ukuhlelwa kocwaningo ................................................................................................................. 12 1.9 Isiphetho......................................................................................................................................... 14 ISAHLUKO SESIBILI ....................................................................................................................... 16 UKUBUYEKEZWA KOCWANINGO OSELWENZIWE ............................................................. 16 2.1 Isingeniso ....................................................................................................................................... 16 2.2 Incazelo yokubuyekeza imibhalo ................................................................................................. 16 2.3 Ukubuyekezwa kocwaningo oselwenziwe emkhakheni wezibongo .......................................... 16 2.4 Igebe elikhona ocwaningweni oselwenziwe ngezibongo zamaKhosi ........................................ 24 2.5 Isidingo sokwenza lolu cwaningo ................................................................................................. 24 2.6 Isiphetho ......................................................................................................................................... 25 ISAHLUKO SESITHATHU .............................................................................................................. 26 IZINJULALWAZI ZOCWANINGO KANYE NENDLELA YOKWENZA UCWANINGO ..... 26 3.1 Isingeniso ....................................................................................................................................... 26 3.2 Izinjulalwazi zocwaningo ............................................................................................................. 26 3.2.1 Injulalwazi ye-Orality ................................................................................................................. 26 3.2.2 I-interpretive Approach ............................................................................................................... 28 3.2.3 I-Stylistic Approach ..................................................................................................................... 29 3.3 Indlela yokwenza ucwaningo ....................................................................................................... 30 3.4 Umthombo wezibongo zeSilo ezihlaziywa kulolu cwaningo ...................................................... 31 3.5 Indlela engiyisebenzisile ukuhlaziya izibongo zeSilo ................................................................. 32 3.6 Izingqinamba zocwaningo ............................................................................................................ 33 3.7 Ukuqhutshwa kocwaningo ngendlela enobulungiswa ............................................................... 34 3.8 Isiphetho......................................................................................................................................... 34 ISAHLUKO SESINE .......................................................................................................................... 36 AMASU ASETSHENZISWA YIZINYOSI UKUDALULA UBUNZIMA ISILO ESABHEKANA NABO SISAPHILA ............................................................................................................................ 36 4.1 Isingeniso ....................................................................................................................................... 36 4.2 Amasu asetshenziswa yizinyosi ukudalula ubunzima iSilo esabhekana nabo sisaphila ......... 36 4.2.1 Isu lokunyonka noma lokuboleka ezibongweni zeNkosi uShaka ........................................... 36 4.2.2 Isu lokuxova izigameko ............................................................................................................. 41 4.2.3 Isu lokuphinda isigameko kabili ............................................................................................... 44 4.2.4 Isu lokudalula izigameko kanye nabantu abathwesa iSilo ubunzima ................................... 46 4.2.5 Isu lokuwagcina eyimfihlo amanye amagama abantu abasiza iSilo ...................................... 47 4.2.6 Isu lokudalula amagama abantu abasiza iSilo ........................................................................ 48 4.2.7 Isu lokuhlekisa ngabantu abathile ............................................................................................ 50 4.2.8 Isu lokusebenzisa umqondo osobala ......................................................................................... 52 4.2.9 Isu lokusebenzisa umqondo ocashile ........................................................................................ 54 4.3 Isiphetho ......................................................................................................................................... 59 ISAHLUKO SESIHLANU ................................................................................................................. 62 AMASU ASETSHENZISWA YIZINYOSI UKUDALULA UKUTHI ISILO SASEBENZISA ZIPHI IZINDLELA UKUBHEKANA NEZINSELELO ESASIBHEKENE NAZO ................... 62 5.1 Isingeniso ....................................................................................................................................... 62 5.2 Amasu asetshenziswa yizinyosi ukudalula ukuthi iSilo sabhekana kanjani nezinselelo esasibhekene nazo ............................................................................................................................... 62 5.2.1 Isu lokudalula isigameko lapho iSilo sabalekela kwaMahlangu ............................................ 62 5.2.2 Isu lokudalula ukuthi iSilo sabhekana kanjani nabantu ababephikisana nokubekwa kwaso sibe yiNkosi ……………………………………………………………………………………………………………………………………64 5.2.3 Isu lokudalula isigameko lapho iSilo senza isenzo esacasula oyise noyisemkhulu ............... 65 5.2.4 Isu lokudalula izigameko lapho iSilo sabhekana ngqo nabelungu ababephazamisa izinhlelo zaso …………………………………………………………………………………………………...67 5.2.5 Isu lokudalula izigameko lapho iSilo sasebenzisana kahle nodadewabo kanye nabelungu abebeseseka …………………………………………………………………………………………………………………………………..70 5.2.6 Isu lokudalula isigameko lapho iSilo sakhuza isiteleka kwaMagenqe eThekwini ............... 72 5.3 Isiphetho ......................................................................................................................................... 72 ISAHLUKO SESITHUPHA .............................................................................................................. 75 ISU ELISETSHENZISWA YIZINYOSI UKUVEZA IMPUMELELO YESILO EKUBUSENI ISIZWE SAMAZULU ........................................................................................................................ 75 6.1 Isingeniso ....................................................................................................................................... 75 6.2 Isu lokusebenzisa umqondo ocashile ongajwayelekile ............................................................... 75 6.2.1 Umkhosi Womhlanga ................................................................................................................ 77 6.2.2 Umkhosi Wesivivane .................................................................................................................. 83 6.2.3 Umkhosi Wamaganu ................................................................................................................. 85 6.2.4 Ukubaluleka kokuzalwa kweNkosi uMisuzulu esizweni samaZulu ...................................... 88 6.3 Isiphetho ......................................................................................................................................... 90 ISAHLUKO SESIKHOMBISA ......................................................................................................... 92 AMASU ASETSHENZISWA YIZINYOSI UKUNGATHEKISA ISILO ..................................... 92 7.1 Isingeniso ....................................................................................................................................... 92 7.2 Umehluko phakathi kwezifengqo nemifanekisomqondo ........................................................... 92 7.2.1 Izinhlobo zemifanekisomqondo ................................................................................................ 93 7.3 Amasu asetshenziswa yizinyosi ukungathekisa iSilo.................................................................. 96 7.3.1 Izilwane ....................................................................................................................................... 96 7.3.2 Izilwane zasendle ...................................................................................................................... 102 7.3.3 Izilwane ezihuquzelayo ............................................................................................................ 105 7.3.4 Ezihanba ngezinyawo .............................................................................................................. 108 7.3.5 Umuthi ...................................................................................................................................... 115 7.4 Isiphetho ....................................................................................................................................... 115 ISAHLUKO SESISHIYAGALOMBILI ......................................................................................... 122 ISIPHETHO SOCWANINGO ........................................................................................................ 122 8.1 Isingeniso ..................................................................................................................................... 122 8.2 Okwenzeke esahlukweni ngasinye ngamafuphi ....................................................................... 122 8.3 Okutholwe wucwaningo ............................................................................................................. 134 8.4 Okuchazwa yimiphumela yalolu cwaningo (implications) ....................................................... 139 8.5 Iziphakamiso................................................................................................................................ 141 Imithombo yolwazi ............................................................................................................................ 142 Aphendiksi 1 ...................................................................................................................................... 153 Izibongo zeSilo uGoodwill Zwelithini Zulu .................................................................................... 153 Aphendiksi 2 ...................................................................................................................................... 168 Izibongo ZeSilo uZwelithini kaBhekuzulu ..................................................................................... 168 1 ISAHLUKO SOKUQALA ISINGENISO NESENDLALELO 1.1 Isingeniso Njengabo bonke abantwana abathi uma bezalwa baqanjwe amagama ngabazali babo, nawo amaKhosi oSelwa anawo amagama akwabo adlulisa izifiso zabazali bawo neminye imilayezo ebalulekile emindenini. Isibonelo, uLuzumane, uMalandela, uQwabe, uZulu, uPhunga, uMageba, uNdaba, uJama, uSenzangakhona, uShaka, uDingane, uMpande, uCetshwayo, uDinuzulu, uSolomon, uBhekuzulu, uZwelithini noMisuzulu. Lapho esezelwe aphinde ethiwa amagama amaKhosi edlula ezigabeni ezehlukene zempilo kusukela esemancane kuye lapho esekhulile kuze kufike isikhathi sokwebuza kwawo. Izigameko nezigigaba edlula kuzo ziwenza aqanjwe izibongo, okubuye kuqanjwe amanye amagama amasha kuzo. Amagama alolu hlobo avela lapho kufingqwa izigameko ezithile amaKhosi oSelwa edlule kuzo. Isibonelo, ILembe, INdlovenesihlonti, uMdlokombane, namanye. Izigigaba zeNkosi yoSelwa ngayinye ziqokelelwa yimbongi ezibongweni zayo. UNyembezi (1958: 1) uthi izibongo zeNkosi ziyilanda ebuntwaneni bayo ziyiphelezele ohambeni lwayo lwasemhlabeni. Ngakho- ke umuntu ofuna ukwazi kabanzi ngeNkosi ethile kuningi akuthola ezibongweni zayo. UNyembezi (1958: 1) uqhuba athi “Sithi lapho sizihlolisisa izibongo sibone ukuthi ziyincwadi yempilo yeNkosi leyo”. Kulo msebenzi wocwaningo sifunda sihlaziye incwadi ngempilo yeSilo uGoodwill Zwelithini Zulu ngenhloso yokuthola ukuthi izinyosi zisebenzisa maphi amasu ukuveza impilo nomlando weSilo. 1.2 Isendlalelo 1.2.1 Izibongo zamaKhosi oSelwa NgokukaButhelezi (2012), incazelo yokuqala yezibongo zesiZulu yaqala ukubhalwa phansi ngonyaka we-1837, ibhalwa ngumfundisi waseMelika uGeorge Champion, okuyikhona okusinikeza ubufakazi bokuthi izibongo akuyona into eqale namuhla noma izolo. Izibongo zamaKhosi ziwubuciko bomlomo ngoba ziqanjwa ngokuhaywa ngaphambi kokuba zibhalwe phansi. Okwenza ukuthi zibhalwe phansi ngukuthi abantu abamnyama sebeyakwazi ukubhala, okuyinto enhle nokho ngoba ngokwenzenjalo kugcineka kahle izibongo ukuze zifinyelele ezizukulwaneni ezizayo zinjengoba zinjalo. Izinto ezenziwa yiNkosi nalezo ezivelela iNkosi ngayinye ziye ziqokelelwe yimbongi yeNkosi ngayinye izigcine ezibongweni zaleyo Nkosi 2 (Nyembezi, 1958). Ngamanye amazwi, izibongo zilondoloza umlando waleso naleso sizwe (Khathi, 2002: 32. UNyembezi uqhuba athi: Izibongo ziyincwadi kaZulu. Phela uZulu wayengenalo ulwazi lokuloba phansi ngomsizi noma ulwazi lokuloba ngokuqopha ematsheni. Izigigaba ezibalulekile zazibekwa ekhanda. Kulula-ke ukuzikhumbula uma zibekwe njengezibongo (Nyembezi, 1958: 1). 1.2.1.1 Abantu abaqamba izibongo zamaKhosi oSelwa Izibongo zamaKhosi oSelwa ziqanjwa yizimbongi ezibuye zaziwe ngokuthi yizinyosi (Khathi, 2002; Khuzwayo, 2007). Isibonelo, izibongo zeSilo saKwaDukuza uShaka zaqanjwa yinyosi uMagolwana wakwaJiyane (Khathi, 2002) kanti ezeSilo uZwelithini zona zaqanjwa yizinyosi ezimbili uNtulizempi Dlamini (ongasekho emhlabeni) kanye noBuzetsheni Mdletshe (osaphila). Omunye umsebenzi wezimbongi ukubongela amaKhosi. UMazibuko uyakufakazela lokhu lapho ecaphuna uMzolo (1977: 35) ethi “okunguyena muntu obongela i[N]kosi ubizwa ngokuthi yimbongi”. UPooley yena uthi: “The declamation of solitary izibongo is an art performed by izimbongi, or praise poets, who extol the virtues, foibles and idiosyncrasies of kings, rulers, and other venerable personages in public” (Pooley, 2016: 9). Ukuhaywa kwezibongo ngumsebenzi wobuciko ohaywa yizimbongi, eziveza ubuhle, ubuthakathaka kanye nezinto ezenziwa ngamaKhosi, ababusi, nabanye abantu abahloniphekile emphakathini (Pooley, 2016: 9). Le mibono igcizelela ukuthi izimbongi zinegunya lokuqamba ziphinde zihaye izibongo zamaKhosi (Khuzwayo, 2007). Ngokwesiko lamaNdebele, okungesinye sezizwe zabeNguni, imbongi ngumuntu okhethekile ohaya izibongo zeNkosi (matebeleland.com, 2021). Efakaza uTurner (2018), uthi ngezikhathi zamaKhosi akwaZulu ayenamandla amakhulu, umsebenzi wezimbongi kwabe kuwukwedlulisa noma yikuphi ukugxeka okwakubhekiswe emaKhosini ngenhloso yokuwaqwashisa ngalokho isizwe esasingeneme ngakho. Ngamanye amazwi izimbongi zinikezwe amandla okugxeka amaKhosi bukhoma edlula awamanye amalungu omphakathi. Ngakho-ke ukuveza ubuthakathaka nokugxeka amaKhosi akukona okukanoma ngubani kodwa ngumsebenzi wezimbongi okuyizona eziyaye zisondelane kakhulu namaKhosi abongwayo. 3 Nakuba izimbongi zibuye zigxeke kodwa umsebenzi wazo omkhulu ukugcina nokudlulisa umlando weNkosi kanye neqhaza elibanjwe yiNkosi ekwakheni isizwe sayo. UNyamende (2015) uthi ngokwesiko lesiXhosa akukhombisi ukumhlonipha umuntu omdala ukumbiza ngegama lakhe, ayikhulunywa nhlobo indaba yokubiza iNkosi ngegama. Lokhu akugcini emaXhoseni kuphela, kunjalo nakumaZulu. AbeNguni ngabantu abayazisayo inhlonipho. Amakhosi ahlonishwa ngaphezu kwabantu nje. Kungalesi sizathu isisekelo sezibongo kuyinhlonipho, okwenza imbongi iqikelele ukuthi iqhakambisa inhlonipho kwekushoyo ezibongweni zeNkosi, noma ngabe igxeka isimo esithile esenziwa yiNkosi. 1.2.1.2 Umthombo wezibongo zamaKhosi oSelwa Izibongo zamaKhosi oSelwa zisuselwa ezintweni ezithile ezenziwa ngamaKhosi noma lokho iNkosi ngayinye edume ngakho. Imbongi ingaqamba izibongo zeNkosi isebenzisa ulwazi enalo mayelana neNkosi eyibongayo, ibhekise ezigamekweni eseyike yedlula kuzo kusukela isencane, isakhula, ngesikhathi ibekwa esihlalweni nangesikhathi isibusa. Ngaleyo ndlela kubalulekile ukuthi imbongi ihlale yenza uphenyo ngomlando weNkosi kanye nabantu abasondelene neNkosi. Izibongo ziyaqanjwa futhi zisuselwa ezintweni eziyimvelo uma lezo zinto zithintana neNkosi ngandlela thile. Isibonelo, lapho kubatshazwa ubukhulu kanye nolaka lweNkosi kusetshenziswa izintaba noma izilwane ezifana nezindlovu, amabhubesi, izingwe, izinyathi, izinyoka, nezinye. Izimbongi ziyawasebenzisa amagama amaKhosi oSelwa ake abusa esikhathini esedlule ngenhloso yokulondoloza umlando walobo bukhosi. UKhathi (2002: 32) uyakufakazela lokhu athi: Uma imbongi ibonga iNkosi kwaZulu siyithola iqala ngamaKhosi amadala asakhothama, ize igcine kulena esabusayo. Lokhu kubalulekile esizweni esinjengesakwaZulu ngoba sithola iZinyanya zibizwa, zivuswe zihlangane nesizwe lesi esiphilayo. Sithola isizwe sanamuhla sesilangazelela izinto ezabe zenzeka emandulo. Enye yezindlela ezisetshenziswa yizimbongi ukuze zingalibali noma ziphambanise izibongo zeNkosi ebongwayo ukusebenzisa isu lokuphindaphinda (Cope, 1968). Leli su lisebenza kakhulu lapho iNkosi ihlule izitha ebibhekene nazo empini ngenhloso yokugcizelela umlayezo obalulekile. 4 1.2.1.3 Okutholakala ezibongweni zamaKhosi oSelwa asakhothama Ezibongweni zamaKhosi oSelwa asakhothama sithola ukuthi iNkosi izalwa ngubani. Isibonelo, ezibongweni zeNkosi uZulu kunengxenye ethi: Zulu kaMalandela ngokulandela izinkomo zamadoda. (Magebatheone, 2014). Kule ngxenye sithola ukuthi uZulu wabe eyindodana kaMalandela. Umlando uveza ukuthi lapho esekhotheme uMalandela umfowabo omncane, uNtombela waba yibambabuKhosi, wabambela uQwabe owayesemncane kakhulu ukuba yiNkosi ngaleso sikhathi. Lapho uNtombela eseshenxa esihlalweni kwangena uZulu esikhundleni sokuba kungene uQwabe owabe emdala. Nakuba kungaveli ezibongweni ukuthi uZulu wabe eyindodana engakanani, umlando uyakuveza ukuthi wabe eyindodana encane kaMalandela. Inkosana kaMalandela kwabe kunguQwabe. Yize uZulu wabe emncane wabuthatha ubuKhosi ngemuva kwengxabano phakathi kwakhe noQwabe eyasuswa ngunina uNozinja owathi ubukhosi kwakumele buthathwe nguZulu, hhayi uQwabe. Ekukhothameni kukaZulu ubuKhosi bathathwa nguPhunga, owabe eliwele noMageba. Nokho uPhunga washeshe wenda, esikhundleni sakhe kwangena uMageba. UMageba yena wayebongwa kuthiwe: IThole likaGumede Elehle ngamandla esihlangu Lingesabi nakwephuka. (Khumalo, 2019) Lapha sithola ukuthi ukhulukhulu wesizwe samaZulu kwabe kunguGumede owazala uMnguni, uMnguni wazala uLuzumane, uLuzumane wazala uMalandela noNtombela, uMalandela wazala uZulu owazala uPhunga noMageba (Ntombela, 2003). Ezibongweni kuyavela nokuthi iNkosi ibukeka kanjani (inomzimba obumbeke kanjani). Lokhu siyakuthola ezibongweni zikaSenzangakhona owabe engumfowabo kaMkabayi, bezalwa yiNkosi uJama: Obemzimba muhle nangendlal’ enkulu; Obebuso bungenandawo yokusolwa; Obemehlo engenandawo yokusolwa; Obemlomo ongenandawo yokusolwa; 5 Obezandla zingenandawo yokusolwa; Obezitho zingenandawo yokusolwa; Obesiphundu singenandawo yokusolwa. (Nyembezi, 1958:11) Esikuthola kule ngxenye ukuthi iNkosi uSenzangakhona yabe ibumbeke kahle futhi iyinhle ngokwedlulele. Ubuhle bayo kwakuyilobu obabubatshwaza yonke indawo sengathi yayingenaso nesincane isici. Nokho siyazi ukuthi empilweni akekho umuntu ongenasici kodwa ngenxa yokuthi lezi zibongo zigqamisa ubuhle bale Nkosi izici zayo azinakwa. Nakho ukuthi amaKhosi aziphatha kanjani emphakathini kuyavela ezibongweni. Isibonelo, uCope (1968: 31) uthi: “A chief is expected to protect the interest of the tribe and to govern it in accordance with the evidence of the councillors. The praise singer may mention weakness that the chief could control, such as Senzangakhona’s obstinacy, but otherwise he preferred to overlook faults”. INkosi kumele ivikele inhlalakahle yomphakathi futhi ibuse ngokubambisana nomKhandlu wayo [izinduna nezinceku]. Imbongi ingaveza ubuthakathaka iNkosi engabugwema, njengobuhlongandlebe bukaSenzangakhona [ekhulelisa uNandi], ikhethe ukungawanaki amaphutha eNkosi. Ngaphandle kwalokho, izibongo ziyakuveza ukuthi iNkosi yangena kunjani esikhundleni. Isibonelo, Izibongo zikaMageba ziveza ukuthi wangena esikhundleni esemncane futhi enesibindi esesabekayo: IThole likaGumede Elehle ngamandla esihlangu Lingesabi nakwephuka. (Khumalo, 2019) Ngemuva kokukhothama kweNkosi yakwaMthethwa, uDingiswayo, igcwelezwa nguNtombazi Ndwandwe, iNkosi uShaka yahlasela kwaNdwandwe kwafa amadodana amaningi eNkosi uZwide. Lokhu kuyavela ezibongweni zeNkosi uShaka njengesikhumbuzo sokuhlabana kwayo iqeda nya ubukhosi bakwaNdwandwe, obabuyisizinda sobuthakathi: Wadl’ uNomahlanjana ezalwa nguZwid’ eMapheleni, 6 Wadl’ uNomphepha ezalwa nguZwid’ eMapheleni, Wadl’ uDayingubo ezalwa nguZwid’ eMapheleni, Wadl’ uSonsukwana ezalwa nguZwid’ eMapheleni, (Cope, 1968) Uma kuthiwa ‘Wadl’, kuqondwe ukuthi iSilo sagwaza, sabulala ngeklwa laso abantu ababalwa ezibongweni zaso. Nakuba umkhonto owaziwa ngokuthi yiklwa owawusetshenziswa yiLembe wawungemuntu, kule ngxenye engenhla uvezwa sengathi wabe ungumuntu, ukwazi ukudla. Ngaleyo ndlela imbongi isebenzise umfanekiso-mqondo owaziwa ngokuthi isenzamuntu noma ukwenzasamuntu. UTuner (1988) noPooley (2016) bathi izibongo ziveza okuhle kanye nokubi ngamaKhosi. Isibonelo sokuhle siyasithola ezibongweni zeNkosi uDingane lapho imbongi iveza okuhle uDingane akwenzela isizwe samaZulu lapho ithi: UVezi Nonyanda UMgabadeli, Owagabadela’ inkundla yakwaBulawayo (Nyembezi, 1958: 45) Nakuba isenzo esinconywa yimbongi eNkosini uDingane sidala impikiswano kodwa imbongi iyamncoma ngoba waguqula imithetho ethile eyayingavunyelwa iNkosi uShaka, njengokuthi amadoda angasheshi ukuganwa ngenxa yezimpi ezaziliwa isizwe samaZulu. Nokubi okwenziwa yiNkosi uDingane siyakuthola ezibongweni zayo: Ithol’ elinsizwa likaDonda, Elihamba liwakhahlela Amany’ amathole Uye wayibuthisa eMahlabaneni KuMkabayi ezalwa nguYisemkhulu. (Nyembezi, 1958: 45) UDingane wabe eyingxenye yetulo lokugudluza iNkosi uShaka esikhundleni wabuye wagudluza umfowabo omncane uMhlangana ayemethembise ukuthi wayeyoba yiNkosi yesizwe samaZulu uma wayebe yingxenye yalabo ababezogudluza iLembe. Ngenxa yaleso senzo wathola izibongo ezithi ‘Ithole elihamba liwakhahlela amaye amathole’. 7 AmaKhosi angathekiswa ngezilwane ezesabekayo neziyingozi. Isibonelo, ezibongweni zikaMalandela owayezalwa nguLuzumane kaMnguni kaGumede kunale ngxenye: Imamba enamanxeba Emikhonto nawezinhlendla (Khumalo, 2019) UMalandela ubizwa ngemamba enamanxeba ngoba wayeyiNkosi eyayinolaka kakhulu njengenyoka okuthiwa yimamba ehlasela umuntu ngisho isimanxebanxeba, okuchaza ukuthi wayeqhubeka alwe ngisho esemanxebanxeba ngenxa yemikhonto yalabo ayebhekene nabo, engahlehli uma eseqale ukulwa. Abantu bakwaZulu, ngomlomo wezimbongi, basebenzisa izibongo ukuveza ukuthi iNkosi esuke iphethe iphethe kanjani, okwenza izibongo zibe ngelinye lamagugu esizwe samaZulu. Nazo izimbongi ziyifa lesizwe ngokuqoqa ziphinde zigcine amagagu esizwe. 1.2.2 Inqubo yokuhaywa kwezibongo 1.2.2.1 Ngaphambi kokuhaywa kwezibongo Izibongo zamaKhosi zingeniswa ngezindlela ezehlukene. Enye yazo ilena okuthi ngaphambi kokuba imbongi ihaye izibongo zeNkosi iqale ngokumemezela ukuthi sekuzongena iNkosi. Kokunye ize imemezele nalabo abaphelezela iNkosi. Ngaphambi kokuba iqale ukuhaya izibongo zeNkosi, iqala iyibingelele ngenhlonipho ithi: Wena weNdlovu! Wena weNdlovu! Bayede! Ngala mazwi imbongi isuke ikhombisa ukuthi iNkosi ngumuntu omkhulu emphakathini, ubukhulu bayo yilobu obulinganiswa nobendlovu. UBasu (2005) uyafakaza athi: One finds more formalised practices of praise that affirm not only the superiority of the praised object but also the accomplishments of the one who is giving voice to the praise Umuntu uthola inqubo ehlelekile eyenziwayo yokubonga engaqinisekisi nje kuphela ukuphakama kwento ebongwayo kodwa nokufeziwe kwalowo onikeza izwi lokudumisa. 8 Imbongi ibe seyihamba phambi kweNkosi ngebanga elilinganiselwa emamitheni amabili (Growgraphics, 2021). Izibongo iziqala lapho kuthi ayiziqale khona, kuye nokuthi hlobo luni lomcimbi iNkosi eze kuwo ngoba isuke ikuqonda konke iNkosi eze ngakho kulowo mcimbi, imbongi iyaye izilungiselele, ihlele ukuthi yiziphi izingxenye zezibongo zeNkosi ezozithinta lapho seyiyibongela. 1.2.2.2 Lapho sekuhaywa izibongo UXaba (2018) uthi umsebenzi wenkondlo ukudlulisa umyalezo othile kulabo abasuke beyifunda noma beyilalele. Kanjalo izibongo zamaKhosi zidlulisa imiyalezo enhlobonhlobo ngeNkosi ngayinye ebongwayo. Uma imbongi isibongela ayibe isasebenzisa iphimbo elisebenzisa uma ikhuluma nje ngendlela eyejwayelekile kepha isuke isimemeza futhi isheshisa (Mazibuko, 2008: 37). Lapho isiqedile ukungenisa izibongo, ivame ukukhuphula izwi libe phezulu, ekushoyo ikusho ngokukhulu ukuzethemba nangobugagu. Lokhu kwenza ukuthi umyalezo ewudlulisayo uzwakale kahle futhi ufinyelele kwabalalele unesisindo esibenza bawukholwe. Okunye okwenza imbongi ikwazi ukukwenza ngempumelelo lokhu, ukusebenzisa imizwa yayo kanye nezwi layo eliphakeme ukugqamisa lokhu ekushoyo (Ngara, 1990). Okwenza abalalele bahehwe ngokushiwo yimbongi, ukukwazi kwayo ukunensa nokushesha kanye nokuguquguqula izwi (Xaba, 2018). Lapho imbongi isihaya izibongo zeNkosi, ivame ukuba nendlela ekhombisa ngayo ikhono layo lokuzihaya zinjengoba zinjalo izibongo zeNkosi eyihayayo. Lokhu kuchaza ukuthi imbongi kufanele kube ngumuntu ongakhohlwa kalula, okuyinto eyenza yehluke eningini labantu. Leli khono liyamxaka u-Opland (1974: 2) aze athi: It seems evident that the poems were memorized. Like the Zulu izimbongi, primarily memorisers Kubonakala kusobala ukuthi izinkondlo zazibanjwa ngekhanda. Njengezimbongi zamaZulu, ezibamba ngamakhanda. Kuzwakala kumethusa kakhulu u-Opland ukuthi ukhona umuntu ongakwazi ukufaka aphinde alondoloze ngempumelelo emqondweni izibongo zamaKhosi, njengoba zizinde kangaka. Eqinisweni izimbongi zinendlela yazo ezenza zingalibali noma zixove izibongo, okuwukusebenzisa ukuxhumana, imvumelwano nempindwa (Mzingeli, 2009). Leli su lezimbongi lenza izibongo zamaKhosi zihlobe kakhulu ngokuxhumana, ngemvumelwano kanye nempindwa. Okuningi okushiwo yimbongi ezibongweni ukuncoma nokutusa iNkosi. 9 Nokho kuyenzeka kokunye iyigxeke iNkosi ngendlela enenhlonipho ngenhloso yokuyexwayisa ngokuthile esuke inamaphutha kuko. Okunye okwenziwa yizimbongi lapho zihaya izibongo zamaKhosi, wukukhombisa ubugagu bokukhetha nokusebenzisa amagama esiZulu, okugcina kuvusa usinga kwabalalele. Noma kuyaye kuvuke usinga kwabalalele, abalalele bathula bathi cwaka, ngisho iNkosi imbala, kuzwakale imbongi kuphela ihaya izibongo zeNkosi. 1.2.2.3 Lapho sekuphethwa izibongo Ngenxa yokuthi izibongo zamaKhosi ziba zinde kakhulu, izimbongi azize zazihaya zonke, zima lapho kuthi azime khona. Uma izimbongi sezikhombisa abalalele ukuthi seziyama, zithi “Yibinda” noma “INkosi ayiqedwa”. Njengasesingenisweni, nalapho imbongi isiphetha iphinde ikhuleke eNkosini ebongwayo ithi: Wena weNdlovu! Wena weNdlovu! Bayede! Umehluko ngukuthi esiphethweni abalalele basho ngemuva kwembongi, bephinde okushiwo yimbongi kwenanele izihosha. 1.2.3 Okwenza kube yinselelo ukuhaya izibongo zamaKhosi Imbongi ngumuntu owazi kabanzi ngeNkosi ngoba ingabanye babantu abasondelene kakhulu neNkosi (Cope, 1968). Ibuye yaziwe ngokuthi yinyosi. Ekukhothameni kweSilo uZwelithini kaBhekuzulu, kwavela ngezikhulumi ezazivezela isizwe umlando weSilo ukuthi igama elithi ‘inyosi’ lavela ngoba kuhlonishwa sona iSilo ngenxa yokuthi emagameni aso kunelinye eliphathelene nembongi. Umsebenzi wokuba yimbongi awulula neze. Okokuqala kumele imbongi ibe umuntu owazi umlando (Chiliza, 2001). Ukuze umuntu azi umlando weNkosi nowesizwe kumele abe ngumuntu ozihluphayo nokukhuthalele ukufuna ulwazi. Inselelo yokuqoqa ulwazi lomlando ukuthi ulwazi oluqoqwa ezincwadini zomlando lubuye luhlanekezelwe ngenhloso yilabo abaluqophayo. Ngakolunye uhlangothi, ulwazi oludluliswa ngomlomo luyaguquka lapho lusuka kumuntu luya komunye (Ntuli, 2004). Umsebenzi wokuba yimbongi ufuna umuntu onesibindi ngoba kuneziwombe lapho kuyaye kudingeke ukuthi imbongi ikhuze iNkosi emaphutheni ewenzayo, isebenzisa izibongo (Chiliza, 10 2001). Nakuba inalo igunya lokusola iNkosi emaphutheni ayo, kodwa ukutshela iNkosi ngqo ngamaphutha ayo akuyona into engenziwa yinoma ngubani (Kresse, 1998). Isenzo sokukwazi ukukhuza iNkosi siyenza imbongi ibe ngumuntu onesibindi. Imbongi ingumuntu okumele alwazi njengoba ezazi ulimi lwesiZulu olwalusetshenziswa kudala kanye nalolo olusetshenziswa namuhla. Okwenza kube yinselelo ukuhaya izibongo zamaKhosi ukuthi izibongo zethulwa kusetshenziswa ulimi olujulile nolucashile. Isibonelo, ezibongweni zeNkosi uDingiswayo sithola iNkosi ibizwa ngokuthi “Ungqwashi obomvu wawoHhamuyana” (Nyembezi, 1958: 6). La magama achaza ukuthi imbongi ifanisa iNkosi nezinye izilwane ezinolaka njengayo. Kumuntu ongalwazi ulimi lwesiZulu ngokujulile, kunzima ukuwaqonda la magama. Amanye amagama alolu hloba awatholakali nakuzichazamazwi ngoba kungamagama ayesetshenziswa kudala ngesikhathi nangaphambi kokubusa kweNkosi ebongwayo. Amagama ezindawo ahlale eguqulwa ngezizathu ezithile. Isibonelo sokuguquka kwezindawo sike savela eNingizimu Afrika lapho uNgqongqoshe wezemidlalo namasiko uNathi Mthethwa ethula ngokusemthethweni isinqumo sokuqamba kabusha igama ledolobha iPort Elizabeth liba iGqeberha ngonyaka we-2021. Lokhu kuba yinselelo embongini uma kubhekiswe emagameni ezindawo akudala ngoba kungenzeka imbongi ihaye iNkosi isebenzisa igama lendawo elalisetshenziswa phambilini, igama elingasaziwa nhlobo. Ngakho-ke imbongi kumele izazi zonke izinguquko esezenzekile emagameni ezindawo ukuze ekusho ezibongweni kuhambisane namagama ezindawo ebhekise kuwo. 1.3 Inkuthazo yokwenza lolu cwaningo Lolu cwaningo luhlose ukuhlaziya izibongo zeSilo uGoodwill Zwelithini Zulu. Isizathu esingisuse phansi ngafisa ukuhlaziya izibongo zale Nkosi ngukuthi iyiNkosi ephile isikhathi eside kunawo wonke amaKhosi ake aphila embusweni wakwaZulu. UGoodwill Zwelithini wazalwa ngonyaka we-1948, waba yiNkosi yamaZulu ngonyaka we-1968, wase ekhothama ngonyaka we-2021. UMare (2021) uthi iSilo sikhothame sineminyaka engamashumi ayisikhombisa nambili. Ugqozi lokuthi ngihlaziye izibongo zale Nkosi lususwe ukubona indlela isizwe samaZulu kanye nabantu umhlaba wonke jikelele abathinteka ngayo ngokukhothama kwayo. Ngaphandle kwalezi zizathu ezingenhla, ngikubone kuyingqayizivele kimi ukuhlaziya izibongo zeNkosi ebuse yaphinde yakhothama esikhathini sempilo yami, iNkosi engingayizwa ngendaba. Abacwaningi bayavumelana ngokuthi izibongo zamaKhosi ziqukethe umlando wawo (Turner 1988; Ntuli 2004; Khuzwayo 2007; Magebatheone 2014). 11 Okunye okwangifikela ngukuthi njengoba le Nkosi ibuse isikhathi eside kangaka, yikuphi okutholakala ezibongweni ezingumlando wayo, okungathi uma kuvela obala kusize abantu abaningi abathanda umlando wakwaZulu, umlando jikelele kanye nobuciko bomlomo. Ngaleyo ndlela, baningi abangagqugquzeleka ukuthi bahlaziye izibongo zamaKhosi, okuyinto othisha bobuciko bomlomo asebeyishaya indiva muva nje (Malungwana, 1994). 1.4 Umklamo wocwaningo Kulolu cwaningo kubhekwa izibongo zeNkosi uGoodwill Zwelithini Zulu (eyazalwa ngonyaka we-1948, yakhothama ngonyaka we-2021) ezaqanjwa yizinyosi ezimbili, uNtulizempi Dlamini (ongasekho) noBuzetsheni Mdletshe (osaphila). Izibongo zamanye amaKhosi oSelwa zithintiwe lapha nalaphaya lapho kuchazwa okuthile okuxhumana nezibongo zale Nkosi. Izibongo ezithintekile yilezi: izibongo zika Malandela, izibongo zika Zulu, izibongo zika Mageba, izibongo zika Senzangakhona, izibongo zika Shaka nezibongo zika Dingane. Izibongo zeSilo uGoodwill ziyatholakala ku-inthanethi, zibhaliwe ezinye ziqoshiwe. Lapho ngihluza lezi zibongo ngigxile kulokhu okulandelayo: amasu ezinyosi okudalula ubunzima iSilo esabhekana nabo sisaphila, amasu ezinyosi okudalula ukuthi iSilo sabhekana kanjani nezinselelo esasibhekene nazo, amasu asetshenziswa yizinyosi ukuveza impumelelo yeSilo ekubuseni isizwe samaZulu kanye namasu asetshenziswa yizinyosi ukungathekisa iSilo. Izibongo zale Nkosi ziyavela ku-aphendiksi 1 ne-aphendiksi 2. 1.5 Izinhloso zocwaningo  Ukuhlaziya amasu ezinyosi okudalula ubunzima iSilo esabhekana nabo sisaphila.  Ukuhlaziya amasu ezinyosi okudalula ukuthi iSilo sabhekana kanjani nezinselelo esasibhekene nazo sisaphila.  Ukuhlaziya amasu asetshenziswa yizinyosi ukuveza impumelelo yeSilo ekubuseni isizwe samaZulu.  Ukuhlaziya amasu asetshenziswa yizinyosi ukungathekisa iSilo. 1.6 Imibuzo yocwaningo  Yimaphi amasu asetshenziswa yizinyosi ukudalula ubunzima iSilo esabhekana nabo sisaphila?  Yimaphi amasu asetshenziswa yizinyosi ukudalula ukuthi iSilo sabhekana kanjani nezinselelo esasibhekene nazo sisaphila? 12  Yimaphi amasu asetshenziswa yizinyosi ukuveza impumelelo yeSilo ekubuseni isizwe samaZulu.  Yimaphi amasu asetshenziswa yizinyosi ukungathekisa iSilo? 1.7 Ukubaluleka kocwaningo Ukuhlaziywa kwezibongo zeNgonyama yamaZulu, uGoodwill Zwelithini Zulu kuveza obala umlando wayo, izinselelo eyabhekana nazo ngaphambi kokuhlala esihlalweni nalapho seyibusa. Lokho kuveza isithombe esigqamile sokuthi eminyakeni eminingi iNgonyama eyiphilile yikuphi okuhle ekwenzele isizwe samaZulu nokuthi ikuphi lapho ishayise khona. Abantu abazohlomula kakhulu kulolu cwaningo yilabo abathanda nabalandela ubuKhosi bakwaZulu. Ngisho osomlando kanye nabafundisi besiZulu, ikakhulukazi labo abafundisa ubuciko bomlomo bazokleza kulolu cwaningo. Lokhu kungaba nomthelela omuhle entsheni nakubo abafundisi bolimi lwesiZulu, basibone isidingo sokufundiswa kwezibongo zamaKhosi ezikoleni kusukela emazingeni aphansi emfundo kuyofika ezikhungweni zemfundo ephakeme. 1.8 Ukuhlelwa kocwaningo Esahlukweni sokuqala ngethula isingeniso, isendlalelo, ngichaze inkuthazo yokwenza lolu cwaningo, umklamo wocwaningo, izinhloso zocwaningo, imibuzo yocwaningo, ukubaluleka kocwaningo bese ngiveza indlela engihlele ngayo lolu cwaningo. Esahlukweni sesibili ngibuyekeza ucwaningo oseluke lwenziwa ngabanye abacwaningi emkhakheni wezibongo zamakhosi ngenhloso yokuthola ukuthi yikuphi osekwenziwe, kwenziwa ngobani nokuthi batholeni. Ngiqala ngokuchaza ukuthi yini ukubuyekeza ucwaningo bese ngichaza ukuthi yini eseyenziwe emkhakheni wezibongo zamaKhosi. Lokhu kusiza ukuthi kuvele igebe elikhona ocwaningweni oselwenziwe. Ngemuva kokuchaza igebe elikhona ocwaningweni, ngibe sengichaza isidingo sokwenza lolu cwaningo. Esahlukweni sesithathu ngichaza indlela yokwenza ucwaningo, ngiveze umthombo wezibongo zeSilo ezihlaziywa kulolu cwaningo, injulalwazi engiyisebenzise ukuhlaziya amasu asetshenziswa yizinyosi ezibongweni zeSilo uGoodwill Zwelithini Zulu ukuveza ubunzima iSilo esabhekana nabo sisaphila, ukuveza ukuthi sazinqoba kanjani izinselelo esasibhekene nazo, ukuveza ukuthi izinyosi zisebenzisa maphi amasu ukuveza impumelelo yeSilo ekubuseni isizwe samaZulu kanye nokuthi izinyosi zisebenzisa maphi amasu ukungathekisa iSilo. Ngiveza ukuthi izibongo zeSilo engizihlaziya kulolu cwaningo ngizithathephi, indlela engiyisebenzisile ukuhlaziya izibongo, izingqinamba zocwaningo 13 kanye nokuthi ngiyilandele kanjani inkambiso yokuqhutshwa kocwaningo ngendlela enobulungiswa. Esahlukweni sesine ngihlaziya amasu asetshenziswa yizinyosi ukudalula ubunzima iSilo esabhekana nabo sisaphila, obuvela ezibongweni zaso. Amasu engibhekise kuwo yizindlela noma amaqhinga asetshenziswa yizinyosi ukuveza noma ukudalula ubunzima iSilo esabhekana nabo empilweni. Ngidalula isu ngalinye bese ngilihlaziya ngiveza ukuthi lisetshenziswe kanjani. Amasu engiwasebenzisa kulesi sihloko yilawa: isu lokunyonka noma lokuboleka ezibongweni zeNkosi uShaka, isu lokuxova izigameko, isu lokuphinda isigameko kabili, isu lokudalula izigameko kanye nabantu abathwesa iSilo ubunzima, isu lokuwagcina eyimfihlo amanye amagama abantu abasiza iSilo, isu lokudalula amagama abantu abasiza iSilo, isu lokuhlekisa ngabantu, isu lokusebenzisa umqondo osobala kanye nesu lokusebenzisa umqondo ocashile. Esahlukweni sesihlanu ngihlaziye amasu asetshenziswa yizinyosi ukudalula ukuthi iSilo sasebenzisa ziphi izindlela ukubhekana nezinselelo esasibhekene nazo. Ngidalula isu ngalinye bese ngilihlaziya ngiveza ukuthi lisetshenziswe kanjani. Ezinye izigameko engiphawule ngazo esahlukweni sesine ngiphinda ngiphawule ngazo kulesi sahluko sengibhekise kumasu izinyosi eziveza ngawo ukuthi iSilo sabhekana kanjani nezinselelo esasibhekene nazo. Amasu engiwahlaziya kulesi sahluko yilawa: isu lokudalula isigameko lapho iSilo sabalekela kwaMahlangu, isu lokudalula ukuthi iSilo sabhekana kanjani nabantu ababephikisana nokubekwa kwaso sibe yiNkosi, isu lokudalula isigameko lapho iSilo senza isenzo esacasula oyise noyisemkhulu, isu lokudalula izigameko lapho iSilo sabhekana ngqo nabelungu ababephazamisa izinhlelo sazo, isu lokudalula izigameko lapho iSilo sasebenzisana kahle nodadewabo nabelungu ababeseseka kanye nesu lokudalula isigameko lapho iSilo saqeda isiteleka kwaMagenqe eThekwini. Esahlukweni sesithupha ngivezile ukuthi ezibongweni zeSilo kunezingxenye ezethulwa ngomqondo osobala, ocacela iningi labantu kanye nezingxenye ezethulwa ngomqondo ocashile noma ojulile, oqondisiswa ngabantu abathile kuphela. Lezi zinhlobo zemiqondo ziywayelekile lapho kuhluzwa izinkondlo jikelele. Kulesi sahluko ngiveza isu lezinyosi lokusebenzisa umqondo ocashile ongajwayelekile ezinkondlweni. Leli yisu lapho umuntu olalele noma ofunda izibongo esebenzisa isigameko esithile esiveziwe ezibongweni ukuze afinyelele ezigamekweni ezibalulekile ezingavezwanga ngqo ezibongweni. Leli su lenza umuntu ahlaziye zonke izigameko ezivezwa ezibongweni bese etomula isigameko noma izigameko azibona 14 ziphathelene nezigameko ezibalulekile kodwa ezingavezwanga ngqo ezibongweni. Isibonelo, ezibongweni zeSilo isigameko sokudlubulundela ngenkani kweSilo siye eSwatini siyisigameko esiveziwe ezibongweni ukuze umuntu olalele noma ofunda izibongo acabange ajule ngaso aze afinyelele ezigamekweni ezingavezwanga ngqo ezibongweni. Esahlukweni sesikhombisa ngihlaziya amasu asetshenziswa yizinyosi ukungathekisa iSilo ngezilwane zasekhaya, izilwane zasendle, imithi noma izihlahla kanye nokunye. Ngiqala ngokuveza umehluko phakathi kwezifengqo jikelele nezifengqo ezibuye zaziwe ngokuthi yimifanekisomqondo, isingathekiso esingena ngaphansi kwazo. Ngibe sengitomula izingathekiso ezimayelana nezilwane zasekhayo, izilwane zasendle nomuthi. Isingathekiso ngasinye ngiyasihlaziya ngiveze ukuthi izinyosi zisisebenziseleni nokuthi siyanemba yini noma cha. Esahlukweni sesishiyagalombili ngisonga lonke ucwaningo. Ngiqala ngokufingqa okwenzeka esahlukweni ngasinye bese ngiphawula ngemiphumela etholwe yilolu cwaningo bese ngichaza ukuthi imiphumela yaolu cwaningo ichaani. Ngiphetha ngokwethula izincomo zocwaningo olungenziwa esikhathini esizayo emkhakheni wezibongo zamaKhosi. 1.9 Isiphetho Kulesi sahluko kuvelile ukuthi njengabo bonke abantwana abathi uma bezalwa baqanjwe amagama ngabazali babo, nawo amaKhosi anawo amagama akwabo adlulisa izifiso zabazali bawo neminye imilayezo ebalulekile emindenini. Lapho esezelwe aphinde ethiwa amagama, amaKhosi edlula ezigabeni ezehlukene zempilo kusukela esemancane kuye lapho esekhulile kuze kufike isikhathi sokwebuza kwawo. Izigameko nezigigaba edlula kuzo ziwenza abuye aqanjwe amagama amasha atonyulwa ezibongweni zawo. Kungumsebenzi wembongi noma inyosi ukuqokelela izigigaba zeNkosi ngayinye izigcine zingumlando ezibongweni zayo. Ezibongweni kuvela ukuthi iNkosi ngayinye izalwa ngubani, ibukeka kanjani, iziphatha kanjani, yangena kunjani esikhundleni, okuhle nokubi ngeNkosi nokuthi amakhosi angathekiswa ngezilwane. Ngaleyo ndlela izibongo zeNkosi ziyincwadi yempilo yayo. Kuvelile futhi ukuthi nakuba ubukhosi bakwaZulu bugqame ngamaKhosi amaningi aseke ahola isizwe samaZulu kodwa kubukeka kugqoza ukuhlaziywa kwezibongo zamanye amaKhosi. Isibonelo, nakubo bekhona abacwaningi asebeke bacwaninga izibongo zeSilo uZwelithini kodwa kusekuningi okungakavezwa ngale Nkosi. Kulesi sahluko ngiphinde ngaveza isizathu esingisuse phansi ngafisa ukuhlaziya izibongo zale Nkosi, esiwukuthi 15 iyiNkosi ephile isikhathi eside kunawo wonke amaKhosi ake aphila embusweni wakwaZulu. Ugqozi lokuthi ngihlaziye izibongo zale Nkosi lususwe ukubona indlela isizwe samaZulu kanye nabantu umhlaba wonke jikelele abathinteka ngayo ngokukhothama kwayo. Ngaphezu kwakho konke, ngikubone kuyingqayizivele kimi ukuhlaziya izibongo zeNkosi ebuse yaphinde yakhothama esikhathini sempilo yami, iNkosi engingayizwa ngendaba. Kuvelile futhi kulesi sahluko ukuthi inhloso yalolu cwaningo ngukuhlaziya amasu asetshenziswa yizinyosi ukuveza impilo nomlando weSilo uGoodwill Zwelithini Zulu. Abantu abazohlomula kakhulu kulolu cwaningo yilabo abathanda nabalandela ubuKhosi bakwaZulu. Ngisho osomlando kanye nabafundisi besiZulu, ikakhulukazi labo abafundisa ubuciko bomlomo bazokleza kulolu cwaningo. Lokhu kungaba nomthelela omuhle entsheni nakubo abafundisi bolimi lwesiZulu, basibone isidingo sokufundiswa kwezibongo zamaKhosi ezikoleni kusukela emazingeni aphansi emfundo kuyofika ezikhungweni zemfundo ephakeme. 16 ISAHLUKO SESIBILI UKUBUYEKEZWA KOCWANINGO OSELWENZIWE 2.1 Isingeniso Kulesi sahluko ngibuyekeza ucwaningo oseluke lwenziwa ngabanye abacwaningi emkhakheni wezibongo zamaKhosi ngenhloso yokuthola ukuthi yikuphi osekwenziwe, kwenziwa ngobani nokuthi batholeni. Ngiqala ngokuchaza ukuthi yini ukubuyekeza ucwaningo bese ngichaza ukuthi yini eseyenziwe emkhakheni wezibongo zamaKhosi. Lokhu kusiza ukuthi kuvele igebe elikhona ocwaningweni oselwenziwe. Ngemuva kokuveza igebe ngibe sengichaza isidingo sokwenza lolu cwaningo. 2.2. Incazelo yokubuyekeza imibhalo Ukubuyekezwa kwemibhalo yocwaningo yindlela ehlelekile yokubheka osekwenziwe kwatholakala emkhakheni othile wocwaningo (Machi noMcEvoy, 2016). Lokhu kubandakanya ukuhlolisisa umbhalo ngamunye ophathelene nesihloko umcwaningi afisa ukwenza ucwaningo ngaso (Randolph, 2009). Ukuhlaziywa kwemibhalo kusiza umcwaningi ukuthi athole ukuthi yini eyake yabhalwa ngesihloko afisa ukucwaninga ngaso (Aveyard, 2010). Umcwaningi ubuye athole ukuthi yikuphi okungakabhalwa ngakho esihlokweni (Skills for learning, 2018). Lokhu kusiza umcwaningi ukuthi ahlele ukuthi ucwaningo lwakhe luzovala liphi igebe alibona likhona emkhakheni acwaninga ngawo (Ramdhani no-Amin, 2014). Ngamafuphi ukubuyekezwa kwemibhalo kuyisu elihle lokusiza abacwaningi abafuna ukwenza ucwaningo ezihlokweni ezithile ukuthi babone osekwenziwe ngezihloko kanye nalokho okusamele kwenziwe. Lokhu kusiza abacwaningi ukuthi bangazitholi sebephinda ucwaningo oseluke lwenziwa phambilini. Ngezansi ngibuyekeza ucwaningo oselwenziwe emkhakheni wezibongo. 2.3 Ukubuyekezwa kocwaningo oselwenziwe emkhakheni wezibongo UNyembezi (1958) ongenye yezingqalabutho ekucwaningweni kwezibongo zamaKhosi wenza ucwaningo lwezibongo zamaKhosi alandelayo: uDingiswayo, uSenzangakhona, uShaka, uDingane, uMpande, uCetshwayo, uDinuzulu, uSomhlola (uSobhuza I), uMswati II, uMbandzeni, uBhunu, uSobhuzu II kanye noLobotsibeni. Wakwenza lokhu ngoba efuna ukucacisa izigigaba ezithize ezivezwa yizinyosi ezibongweni zamaKhosi nokuchaza ukuthi “[iNkosi] ingaze ibongwe ngamagama awukuthi nawukuthi nje kwakusukaphi” (Nyembezi, 17 1958: viii). Ngamanye amazwi ucwaningo lukaNyembezi lwalumayelana nokushiwo izibongo zeNkosi ngayinye. UCope (1968) yena waqedela umsebenzi omkhulu owawuqalwe nguJames Stuart owadlula emhlabeni engakawuqedi. Ngesikhathi uStuart edlula emhlabeni wabe eseqoqe, wabhala ngesiZulu izibongo zamaKhosi nezabantu abadumile ezingamakhulu amabili namashumi amahlanu nesishiyagalombili. Ekuthatheni kwakhe umsebenzi kaStuart, uCope wakhetha izibongo ezingamashumi amabili nesithupha, wazehlukanisa imikhakha elandelayo: AmaKhosi akwaZulu ngesikhathi ubukhosi bakwaZulu busebuncane kunalokhu osebuyibo  Izibongo zikaNdaba  Izibongo zikaJama  Izibongo zikaSenzangakhona INkosi eyakhulisa ubukhosi bakwaZulu  Izibongo zikaShaka AmaKhosi akwaMandlakazi  Izibongo zikaMaphitha  Izibongo zikaZibhebhu INkosi eyaba ngeyokugcina ukuphatha ubukhosi bakwaZulu ngokuphelele  Izibongo zikaCetshwayo AmaKhosi adumile ezinye izizwe  Izibongo zikaDingiswayo  Izibongo zikaZwide  Izibongo zikaMacingwane  Izibongo zikaMzilikazi  Izibongo zikaLangalibalele AmaKhosi akwaQwabe  Izibongo zikaKhondlo  Izibongo zikaPhakathwayo 18 AmaKhosi akwaMkhize  Izibongo zikaGcwabe  Izibongo zikaZihlandlo AmaKhosi akwaNgcolosi  Izibongo zikaNgwane  Izibongo zikaMepho Abantu besifazane basebukhosini bakwaZulu  Izibongo zikaMkabayi  Izibongo zikaNandi Amaqhawe akwaZulu  Izibongo zikaZulu Zungu (indodana kaNogandaya)  Izibongo zikaSotobe Izinduna zamabutho  Izibongo zikaNdlela  Izibongo zikaNozishada Abantu (besilisa) abamhlophe  Izibongo zikaMbuyazi (Henry Francis Fynn)  Izibongo zikaSomtsewu (Sir Theophilus Shepstone) Ngenxa yokuthi lezi zibongo zazisewumzamo wokuqala (first draft), uCope waziqedela esebenzisa ulwazi lomlando wakwaZulu olutholakala encwadini ka Bryant esihloko sithi “Olden Times in Zululand and Natal” eyashicilelwa ngonyaka we-1929, yaphinde yashicilelwa kabusha ngonyaka we-1965. UCope (1968) uthi umsebenzi abe ebhekene nawo wawungeke ube yimpumelelo ngaphandle kosizo lomntwana uMagogo, umama weNkosi uMangosuthu Buthelezi, owamsiza ekuchazeni izingxenye ezithile ezazicashile ezibongweni. Lokhu kuwubufakazi bokuthi izibongo ziqukethe umlando kanye nezigameko okungelula ukuthi umuntu olalele noma ofunda izibongo aziqonde ngaphandle kokuchazelwa ngabantu abazi umlando. UCope wakwazi ukuhlaziya izibongo ezingamashumi amabili nesithupha ebheka ukuthi kuthiwani ezibongweni zeNkosi ngayinye noma umuntu odumile ngamunye. Ngemuva 19 kokusebenzisana noMntwana uMagogo wabe esesebenzisana noDaniel Malcolm, owamsiza ekuzihumusheleni esiNgisini. Ukuze kuvele emphakathini ukuthi izibongo zamaKhosi zisabalele kangakanani, uGunner (1984) wenza ucwaningo ngezibongo zamaKhosi akwaZulu ezaqoqwa eNingizimu Afrika ngonyaka we-1975 kuya onyakeni we-1976. Ngaphandle kwalokho wayefuna ukuhlaziya umsebenzi wezibongo esikhathini samanje ngenhloso yokuveza ukuthi izibongo aziqanjelwa nje ukuhaywa kodwa ziqanjelwe nokukulingisa lokhu okuhaywayo. Ucwaningo luka Gunner lwabheka nokuthi abaqambi bezibongo basebenzisa maphi amasu lapho behaya izibongo. Umphumela wocwaningo lwakhe waveza ukuthi nakuba izibongo zamaKhosi nabantu abadumile ezihaywa esikhathini samanje zifana nalezo ezaqoshwa eminyakeni engamashumi ayisithupha nangaphezulu kepha kunomehluko endleleni izinyosi ezizihaya ngayo namuhla. UGunner uthi izinyosi zanamuhla zigxile kumasu ehlukahlukene okuthuthukisa ukuqanjwa nokuhaywa kwezibongo. Nakuba kunjalo inyosi ngayinye inendlela ethi yona yokuhaya izibongo. Ngenxa yokufuna ukwazi ukuthi abantu abamnyama basebenzisa ziphi izindlela ukuxazulula izingxabano zomphakathi, uTurner (2003) wenza ucwaningo ngabantu abangamaZulu. Wacwaninga izibongo, izihasho kanye namagama ethiwa abantu ngenhloso yokuthola izindlela ezemukelekile ezisetshenziswa ngamaZulu ukuzwakalisa indikibalo (frustrations) nokungenami (discontent) ngezinto ezithile. Imiphumela yocwaningo lwakhe yaveza ukuthi amaZulu asezindaweni zamaKhosi angaphansi kweSilo ayakugwema ukwedlulisa intukuthelo yawo iqonde ngqo kubantu abayimbangela yentukuthelo, esikhundleni salokho aqamba izingane zawo amagama athile noma asebenzise izihasho noma izibongo ukwedlulisa imilayezo ethile emayelana nentukuthelo yawo. Uthi nakuba lokhu kwenzeka kakhulu ezindaweni zamaKhosi, kuyenzeka nasemadolobheni kuthi gqwa gqwa ngenxa yokufudukela emadolobheni kwabantu abamnyama. Lokhu kuyenzeka ngisho nasemaKhosini imbala lapho okuthi uma iNkosi kunesenzo esenzile maqede sathukuthelisa isizwe, izinyosi zisebenzise izibongo zayo iNkosi ukwedlulisa intukuthelo yabantu abayakhele. UTurner uthi lapho inyosi igxeka iNkosi iyaqikelela ukuthi ukuyigxeka kwayo kungabi kuningi ukwedlula ukuyincoma. Okunye okwavezwa ngucwaningo lukaTurner ukuthi izibongo zabantu besifazane ziyimbijana kakhulu lapho ziqhathaniswa nezabesilisa. UHadebe (1992) wenza ucwaningo ngomlando wesizwe samaHlubi esebenzisa izibongo zamaKhosi alesi sizwe. Inhloso yakhe kwabe kungukuveza ukuthi umlando wamaHlubi 20 osewuthanda ukulibaleka ungavuselelwa ngokuhlaziya imizekeliso, izaga, amahubo, izithakazelo kanye nezibongo okuyikhona kugcina umlando othile. Uveza ukuthi izibongo zamaKhosi azigcini nje ngokuveza umlando wesizwe neNkosi yaso kodwa zibuye ziveze ukubaluleka kokuhlalisana kwabantu, kwezinkolelo zabantu kanye nomsebenzi ksnye nomthetho wokuphathwa kwezwe. UHadebe wahlaziya izibongo zeNkosi uBhungane neNkosi uLangalibalele wathola ukuthi izibongo zamaKhosi ziyafana nosomlando ngokugcina umlando, umehluko ngukuthi osomlando basebenzisa izindlela ezehlukile kulezo ezisetshenziswa yizinyosi. Okuqondwe nguHadebe lapha ukuthi osomlando basebenzisa ucwaningo ukuqoqa ulwazi kubantu nakokuqoshwe phansi ezincwadini nangezinye izindlela kanti izinyosi umlando ziwuqoqa ziwususela eNkosini esuke ibongwa ngokuqokelela izenzo zeNkosi ebongwayo, kungakhathalekile ukuthi zinhle noma zimbi. UHadebe uthi ubuthakathaka bezibongo zamaKhosi ukuthi zigxila emlandweni omuhle, ovuna iNkosi kanye nabantu bayo, zizifihle ezinye izinto ezifana nokwehlulwa yizizwe ezithile. Esikhundleni sokuthi ziveze imidanti yalokho okwenzeka, zivese zigcine ngokunikeza izihlokwana ngalokhu okwenzeka, okwenza kube nzima ukuthola ubuqiniso bazo ngoba okwenzeka akuze kungaqondwa ngisho nangabantu abawumnsinsi wokuzimilela waleso sizwe okukhulunywa ngaso. Uthi okunye okwenza kube lukhuni ukuqondisisa izibongo zamaKhosi ngukuthi izigameko azibekwa zilandelane njengoba zenzeka. Lokhu kufakazelwa ngukuxovwa kwezigameko ezibongweni zeSilo uGoodwill okugqame esahlukweni sesine. UKgobe (1994) wenza ucwaningo ngezibongo zamaKhosi amaPedi, amabutho, abafana abaphuma ukuyosokwa, izilwane, izinyoni namathambo okuhlola ezinyanga nezanusi ngenhloso yokuhlaziya okuqukethwe, isakhiwo kanye namasu asetshenziswa ezibongweni zakudala nasezibongweni zesimanje. Wathola ukuthi okuqukethwe ezibongweni zakudala kumayelana nobuqhawe babantu besilisa kanye nembangela yezimpi kanti ezibongweni zesimanje kumayelana nezinto noma nezigameko ezenzeka esikhathini samanje. Lokhu kukhomba ukuguquka kwezikhathi. Kudala amaKhosi nabantu bawo babelwa izimpi, amaKhosi namaqhawe ayehlabana kuzo maqede athole izibongo, okungasenzeki esikhathini samanje. Uthi izinyosi zamaPedi zisebenzisa amasu ahambisana nesikhathi, nendawo kanye nokwenzekayo lapho zihaya izibongo. Izinyosi zibonga amaKhosi mayelana nokuvikela abantu bawo zibuye zibonge abantu abathile mayelana nemisebenzi abayenzela umphakathi noma ziqambe zibuye zihaye izibongo zezilwane, zobuzwe namadlozi noma zamathongo. Kulapho izinyosi ezinolwazi olujulile ziveza khona umlando wesizwe samaPedi, amasiko alesi sizwe kanye nolimi lwaso. UKgobe uthi lapho izinyosi zibongela zisebenzisa ulimi oluhlobe 21 ngezaga, izisho, imifanekisomqondo kanye nehaba. Okulindeleke ezinyosini ngukuveza ulwazi lwazo lwendlela yokuya izibongo, ulwazi lwabantu ezibahayela izibongo kanye nekhono lenyosi ngayinye lokuhaya izibongo. Uthi ngenxa yokunyokela ezinkondlweni zesimanje ezibhalwa phansi, izibongo zamaPedi zesimanje nazo sezibhalwa phansi, okudala ukuba kube nezinto eziningi ezifanayo kulezi zinhlobo zezinkondlo. Nokho usekhona umehluko ofana nokuthi ezinkondlweni zomdaba kusalandelwa amafomula nezitayela ezithile. Ngenxa yokufuna ukuthola ukuthi izinyosi ziyisebenzisa kanjani imifanekisomqondo ezibongweni zamanje nasezibongweni zakudala, uMasango (1996) wahlaziya izibongo zamaKhosi ehlukene nezabantu abadumile, wathola ukuthi ukwenzasamuntu kusetshenziswa kahle kakhulu, lapho izinto ezingenamphefumulo nezilwane zinikezwa ithuba lokukhuluma njengabantu. Lapho eqhathanisa ukusetshenziswa kokwenzasamuntu nesingathekiso kanye nesifaniso, wathola ukuthi ukusetshenziswa kokwenzasamuntu kuthe ukuba ngaphansi. UMasango uthi kulukhuni ukutomula uphawu ezibongweni zesiZulu ngenxa yokusondelana kwalo kakhulu nesingathekiso. Usebenzisa isibonelo ‘selanga’ elikwazi ukuba yisingathekiso libuye libe nguphawu. Isibonelo ezibongweni zeNkosi uSenzangakhona ingxenye ethi: “Ilanga eliphume linsizwa” iwuphawu kanti omunye umuntu angathi yona le ngxenye iyisingathekiso. Uthi izibongo zanamuhla zehlukile kulezo zakudala ngoba zona zigxile ekuncomeni lowo obongelwayo ngokubhekana nezitha zakhe noma abantu abaphikisana naye abanqobe. Uphinde aveze ukuthi uphawu olusetshenziswa ezibongweni zesimanje luyefana nalolu olusetshenziswa ezibongweni zakudala. UKresse (1998) wahlaziya izibongo zamaKhosi njengezinkondlo ezibalulekile kwezombusazwe nakunhlalonhle yokulawula emphakathini wamaZula, esebenzisa umsebenzi ka Gluckman omayelana nelungelo lomcimbi wesintu nelungelo lezinyosi lokunkondloza kanye nelungelo lezibongo. Wathola ukuthi izinyosi zingabantu abakhethekile abanelungelo lokuncoma nokugxeka amaKhosi futhi zinesibopho sokuveza umlando weNkosi ngayinye. Waphinde wathola ukuthi izimbongi zinomsebenzi wokunikeza isithombe esiphelele nesiliqiniso seNkosi ebongwayo. Wabuye wathola ukuthi izimpawu ezijwayelekile ziveza ukuxhumana kwamandla phakathi kwamaKhosi nabantu bawo, okuyibona abaxhunyaniswa yimbongi. Lokhu kuyahambisana nokuphatha okujwayelekile, okuyizinto eziqanjwa nezivezwa ezibongweni zamaKhosi njengoba zazenzeka emlandweni lapho wonke amalunga omphakathi ebamba iqhaza. 22 UKhathi (2002) wahlaziya izibongo zeNkosi uDingane ngenhloso yokuveza ikhono lenyosi uMagolwana Jiyane lokusebenzisa izithombemagama, izifengqo nesakhiwo. Izithombemagama aphawula ngazo izinhlobo zesifaniso, izinhlobo zesingathekiso, ukwenzasamuntu, ukwenzasasilwane kanye nezinhlobo zophawu, konke okutholakala ezibonelweni zeNkosi uDingane. Izifengqo aphawula ngazo ihaba, inhlonipho, isiqhathaniso, ukuhambisana kanye novuthondaba. Esakhiweni wagxila kumpindwa, ukuphindaphinda, imvumelwano, ukuxhumana, ifanangwaqa, ifanankamisa kanye nefuzankamisa. Inhloso yakhe kwabe kungukuqhakambisa ubunyoninco bobumbongi bamaZulu, ebhekise enyosini uMagolwana Jiyane lapho ebonga esebenzisa ikhono lezifengqo nesakhiwo. Ngamanye amazwi uKhathi ucwaningo lwakhe lwalugxile esakhiweni sangaphakathi nasesakhiweni sangaphandle. Nakuba ucwaningo lwakhe lwalugxile kulokhu engikubale ngenhla kepha wayebuye aphawule ngokushiwo yinkondlo ebhekise ezithombenimagama, ezifengqweni nasesakhiweni. Imiphumela yocwaningo lwakhe yaveza uMagolwana eyinyosi enobunyoninco nobugagu bokubonga iNkosi uDingane esebenzisa izifengqo, izithombemagama kanye nesakhiwo. UKhuzwayo (2007) wenza ucwaningo ebheka izindlela umlando ovezwe ngazo ezibongweni zamaKhosi amabili akwaZulu - uDingane noMpande. Ucwaningo lwakhe lwaveza ukuthi izibongo zamaKhosi ziqukethe izenzo zobuqhawe, isimo semizimba yawo kanye nezindlela ayeyizo (amaKhosi). INkosi uDingane ivezwa iyiqhawe ngenxa yesenzo sayo sokugudluza iNkosi uShaka. Ubuqhawe bakhe bulapho ehola uMbopha noMhlangana mhla kuyobulawa uShaka, iNkosi eyayisatshwa yiwo wonke umuntu ngaleso sikhathi. Ubuqhawe bakhe bubuye buvele lapho ehlasela iNkosi uMzilikazi kaMashobana, lapho kwafa abantu abaningi bakwaKhumalo, kwaze kwafa nonina kaMzilikazi uNzizwana. Ubuqhawe bakhe buphinde buvele lapho ehlasela ephinde enqoba amaSwazi. Nakho ukubulala amaBhunu amaningi kuze kufe nomholi wawo uPiet Retief, kubukwa njengesenzo soqhawe. Nayo iNkosi uMpande kunezenzo zayo zobuqhawe ezivezwa ezibongweni zayo. Kuvezwa ukuthi wahlasela uMfowabo uDingane empini yaseMaqonqo, waphinde wahlasela amaSwazi. Lapho kubhekwa isimilo nesimo sikaDingane, kuvela ukuthi wabe engelikhulu iqili. UKhuzwayo uthi ubuqili bakhe babuhambisana nokuthi into aqale ayihlolisise kuqala ngaphambi kokuba athathe isinqumo ngayo. UDingane wabe eyingozi kakhulu ngoba wayekwazi ukuveza isithombe okungesona ngaye. Isibonelo, waholela uMpande ophathe wamnikeza izinkomo ezilishumi njengesipho ukuze athi lapho ezobonga isiphombumbulu ambulale. UMpande yena wayehluke kakhulu kuDingane, enomoya ophansi futhi ethandwa 23 ngabantu. Nokho kwakuthi lapho esevukwa ngulaka afaniswe nebhubesi. UKhuzwayo uphetha ngokuthi lokhu okuvezwa ezibongweni zala maKhosi akuvezi konke ngawo. Uthi ngaleyo ndlela izibongo zamaKhosi zingeke zathathwa njengomlando ogcwele wamaKhosi. UMazibuko (2008) wenza ucwaningo ehlose ukuqhathanisa ukuvezwa komlando weNkosi uShaka, weNkosi uDingane, weNkosi uMpande noweNkosi uCetshwayo njengoba uvezwa uDlomo emanovelini akhe ngala maKhosi kanye noNyembezi eqoqweni lezibongo zamaKhosi elisihloko sithi “Izibongo Zamakhosi”. UMazibuko wathola ukuthi kuningi ukuhlanekezelwa komlando wobukhosi bakwaZulu okwakwenziwa ngamabomu ngababhali. Uthi lokhu kuhlanekezelwa akwenziwanga ngababhali abamhlophe kuphela kepha bakhona nababhali abamnyama ababeqhubeka nokuhlanekezela umlando wamaKhosi. Ukuhlanekezelwa komlando kungadala umonakalo omkhulu esizweni kokunye kugcine kwehlukanisa abantu amaqembuqembu. Isibonelo, kunezincwadi eziveza ukuthi iNkosi uShaka yabe iyiNkosi eyayinonya futhi ibusa ngegazi. Uma ulwazi olunje lufinyelela kubantu okungelula ukuthi baluhlaziye ubuqiniso balo, balwemukela lunjengoba lunjalo. Ngaleyo ndlela, ngesikhathi abanye abantu bencoma iNkosi uShaka ngesibindi nobuqhawe bayo bokubumba ngesikhashana isizwe samaZulu esaziwa umhlaba wonke jikelele, abanye bayaphikisana nalokhu ephuzwini lokuthi izincwadi zomlando ziveza iNkosi uShaka iyiNkosi eyayinonya olwesabekayo. UTurner (2018) wabuye wenza ucwaningo walubhekisa ezindleleni izinyosi ezazihaya ngazo izibongo zamaKhosi akwaZulu ayenamandla amakhulu, uShaka, uDingane noCetshwayo eziqhathanisa nezindlela inyosi uBuzetsheni Mdletshe abonga ngazo iSilo uGoodwill Zwelithini. Ucwaningo lwakhe lwaveza ukuthi kudala izinyosi zazikhululekile ukugxeka amaKhosi zisebenzisa izibongo ngenhloso yokuwaqwashisa ngezinto ezithile ezaziyingozi kuwo nasesizweni. Uthi yizinyosi ezazinelungelo lokwedlulisa izikhalo zesizwe emaKhosini. Ngaphandle kwalokho omunye umsebenzi wezinyosi kwabe kuwukuphakamisa umoya weNkosi lapho uphansi. UTurner uthi okwenziwa yinyosi yeSilo uZwelithini kwehluke kakhulu ngoba yona iqala ngokuhlola ukuthi iSilo sikusiphi isimo ngaphambi kokuba ihaye izibongo zeSilo ukuze ekushoyo kwamukeleke eSilweni. Lokhu kuchaza ukuthi izinyosi zanamuhla sezijabulisa abalaleli kakhulu kunokuba ziqwashise amaKhosi mayelana nemiphumela yezinto ezithile ezenziwa ngamaKhosi ezingafaka impilo yawo noma yesizwe engozini. Okwatholwa nguTurner ngezinyosi zakwaZulu kuyefana nokwatholwa nguKgobe (1994) ngezinyosi zamaPedi. 24 2.4 Igebe elikhona ocwaningweni oselwenziwe ngezibongo zamaKhosi Kubo bonke abacwaningi asebecwaninge izibongo zamaKhosi oSelwa nezabantu abadumile akekho nhlobo oseke wahlaziya amasu asetshenziswa yizinyosi ukuveza impilo nomlando weSilo uGoodwill Zwelithini Zulu. Akwemukeleki ukuthi iNkosi ehlale esihlalweni sobukhosi bakwaZulu ukuwedlula wonke amanye amaKhosi oSelwa asake ahlala kuso, abacwaningi bangaphangelani ngokuhlaziya izibongo zayo, bezibheka nxazonke. Kungenxa yalelo gebe ngizijube ukuba ngihlaziye izibongo zeSilo ngibhekise kumasu asetshenziswa yizinyosi ukuveza impilo nomlando weSilo. Kuningi okuthi uma kuhlaziywa kulezi zibongo kuvule amehlo abantu abathanda umlando nobukhosi babantu abamnyama okuvezwa yilolu cwaningo. 2.5 Isidingo sokwenza lolu cwaningo Nakuba ubuKhosi bakwaZulu bugqame ngamaKhosi oSelwa amaningi aseke ahola isizwe samaZulu kodwa kubukeka kugqoza ukuhlaziywa kwezibongo zamanye amaKhosi. Maningi amaKhosi ezingakahlaziywa izibongo zawo. Ngaleyo ndlela kuningi okungavezwanga ngamanye amaKhosi mayelana nezinselelo abhekana nazo nanokuthi azinqoba kanjani lezo zinselelo. Maningi amakhono amahle okuhola isizwe abengafundwa yintsha yanamuhla ezibongweni zeNkosi ngayinye. Nakuba zikhona ezinye izibongo zamaKhosi kodwa akuwona wonke umlando namakhono alawo maKhosi abongwayo okufinyelela eningini labantu, ikakhulukazi entsheni ngenxa yokuthi zisebenzisa ulimi lwesiZulu olujulile (olucashile). Efakazela lokhu uNyembezi (1958: 2) uthi: [Izibongo ziyincwadi] kepha-ke incwadi ayinalusizo kumuntu uma ingenakufundwa, uma ilotshwe ngolimi olungaziwa muntu. Yingalokho kwenziwa lo mzamo wokuyichaza le ncwadi ukuze siwuthole kahle umbiko wayo, sizithole kahle izindaba zayo. Ngakho-ke likhulu iqhaza elingabanjwa ngabacwaningi bobuciko bomlomo uma bengaphuma umkhankaso behlaziye zonke izibongo zamaKhosi oSelwa. Lokho kungenza umlando weNkosi ngayinye ucace kangcono kunokuba umuntu ezama ukuzitholela wona usezibongweni (Gooden noGooden, 2001). Likhulu isasasa elingaba khona entsheni uma izibongo zamaKhosi oSelwa zingahluzwa ngobuningi bazo kuvele ukuthi ziquketheni. Ezikoleni abafundi bangakujabulela ukuhaya izibongo abaziqonda kangcono lapho sezihlaziyiwe. Nabo othisha bangahlomula kakhulu, lukhule uthando lwabo lokufundisa izibongo zamaKhosi. Ngaleyo ndlela abantu abaphila esikhathini samanje bangaxhumana 25 kalula namaKhosi asalala kobandayo lapho bewahaya ngapha nangapha ezikoleni ngokwehlukana kwawo (Gunner, 1986). Kokunye lingavuseleleka isiko lomkhuleko obhekiswe ngqo emaKhosini akwaZulu, abantu bethule izinkinga zabo, ikakhulukazi izinkinga zokuqonelwa ngabezizwe ezweni labo (Khathi, 2002). Ngihlaziye izibongo zeSilo uGoodwill Zwelithini Zulu, ukuze ngiveze ngiphinde ngihlaziye okuningi okungavezwanga ngale Nkosi yoSelwa ngabanye abacwaningi. Ziningi izinselelo uMdlokombane abhekana nazo wazinqoba okumele zaziwe nganye. Abantu kumele bazi ukuthi wabhekana kanjani nezinselelo nokuthi lezi azinqoba wazinqoba kanjani. Maningi namakhono amahle okuhola isizwe okumele afundwe ngabantu ezibongweni zikaMdlokombane. Ngenxa yokuthi izimbongi zisebenzisa ulimi olucashile ezibongweni zalesi Silo, mina izigameko, izinselelo nokunye okuvezwa ezibongweni zaso, ngikwethula ngolimi olwejwayelekile, oluqondwa uwonkewonke. 2.6 Isiphetho Lesi sahluko siveza ukuthi nakuba bekhona abacwaningi asebecwaninge ngezibongo zamaKhosi nezabantu abadumile kodwa akekho nhlobo oseke wahlaziya amasu asetshenziswa yizinyosi ezimbili (uNtulizempi Dlamini noBuzetsheni Mdletshe) ukuveza impilo nomlando weSilo uGoodwill Zwelithini Zulu. Isahluko sibuye siveze isidingo sokuthi ngihlaziye izibongo zalesi Silo, okuwukuveza nokuhlaziya okuningi okungavezwanga ngale Nkosi yoSelwa ngabanye abacwaningi. Ziningi izinselelo uMdlokombane abhekana nazo wazinqoba okumele zaziwe nganye. Abantu kumele bazi ukuthi wabhekana kanjani nezinselelo nokuthi lezi azinqoba wazinqoba kanjani. Maningi namakhono amahle okuhola isizwe okumele afundwe ngabantu ezibongweni zikaMdlokombane. 26 ISAHLUKO SESITHATHU IZINJULALWAZI ZOCWANINGO KANYE NENDLELA YOKWENZA UCWANINGO 3.1 Isingeniso Kulesi sahluko ngichaza izinjulalwazi engizisebenzise kulolu cwaningo, ngichaze indlela yokwenza ucwaningo, ngiveze umthombo wezibongo zeSilo ezihlaziywa kulolu cwaningo, injulalwazi engiyisebenzise ukuhlaziya amasu asetshenziswa yizinyosi ezibongweni zeSilo uGoodwill Zwelithini Zulu ukuveza ubunzima iSilo esabhekana nabo sisaphila, ukuveza ukuthi sazinqoba kanjani izinselelo esasibhekene nazo, ukuveza ukuthi izinyosi zisebenzisa maphi amasu ukuveza impumelelo yeSilo ekubuseni isizwe samaZulu kanye nokuthi izinyosi zisebenzisa maphi amasu ukungathekisa iSilo. Ngiveza ukuthi iyiphi indlela engiyisebenzisile ukuhlaziya izibongo. Ngiphinde ngiveze izingqinamba zocwaningo bese ngichaza ukuthi ngiyilandele kanjani inkambiso yokuqhutshwa kocwaningo ngendlela enobulungiswa. 3.2 Izinjulalwazi zocwaningo UMyeza (2018: 20) uthi injulalwazi nguhlelo olulandelwa ngumcwaningi lapho enza ucwaningo. U-Osanloo noGrant (2016) bona bathi injulalwazi ingumgogodla noma isisekelo sanoma yiluphi ucwaningo olwenziwayo. Lokhu kuchaza ukuthi uma umcwaningi enza ucwaningo ulandela noma ulawulwa yinjulalwazi ethile azikhethela yona. UMitchel noJolley (1988: 21) bona bathi injulalwazi ngumbomo womcwaningi othile osetshenziswa ekwenzeni ucwaningo emkhakheni othile wocwaningo. Ngamanye amazwi ucwaningo lwanoma yimuphi umcwaningi lweyeme kunjulalwazi ethile ewumqondo noma umbono womcwaningi othile. Kwesinye isikhathi umcwaningi usebenzisa izinjulalwazi ezimbili noma ngaphezulu ngenxa yohlobo locwaningo alwenzayo. Isibonelo, olwami ucwaningo lweyeme kuzinjulalwazi ezintathu – i-oraliy, i-interpretive approach kanye ne-stylistic approach, ezichazwa ngezansi. 3.2.1 Injulalwazi ye-Orality Lena yinjulalwazi eqondene ngqo nokuhlaziya umsebenzi owubuciko bomlomo. Ababhali babubiza ngezindlela ezehlukane ubuciko bomlomo ngesiNgisi. Isibonelo, i-oral literature, i- folklore, i-narrative literature, i-oral tradition, i-oral lore, njalonjalo (Hadebe 1992; Gough & Bock 2001). Ubuciko bomlomo bubandakanya iziphicaphicwano, izinganekwane, izaga, izisho kanye nezinkondlo zomdabu. Izibonelo zezinkondlo zomdabu zona zibandakanya imilolozelo 27 noma imidunduzelo, umculo wezinyoni noma imilozi, iziqubulo, izigiyo, izangelo, amahubo empi, amahubo emndeni, amahubo emikhosi, izithakazelo, izihasho, izibongo zezilwane, izibongo zamaKhosi nabantu abadumile, nokumye (Ntombela nabanye, 2013). UMsimang (1994: 1) uthi: Ubuciko bomlomo yinkulumo enobuchwepheshe noma eyingxoxo eyedluliselwa ezizukulwaneni ngezizukulwane ngomlomo. Abadala baye bathi bezwa ngabadala kanti nabo bezwa ngabadala ababengaphambi kwabo kuhlehle njalo ngalolo khondolo. Inkulumo eyingxoxo imvamisa kuba yizinganekwane ngezinhlobo zazo ezehlukene. Inkulumo engubuchwepheshe yona ibandakanya le mikhakha: iziphicaphicwano, izisho, izaga nezinkondlo. Namuhla ubuciko bomlomo sebuyatholakala bubhalwe ezincwadini, buqoshwe kuma- YouTube, kuma-CD, nangezinye izindlela. Nakuba sebutholakala ngezindlela ezehlukene, inhloso yabo kwabe kuwukuba buhaywe phambi kwabantu. Isitho somzimba esisebenza kakhulu emkhakheni wobuciko bomlomo ngumlomo (Ntombela nabanye, 2013: 1). Ubuciko bomlomo buqanjwa ngomlomo futhi bethulwe bukhoma ngomlomo ngenhloso yokuthokozisa noma yokwendlulisa umyalezo othile ebantwini (Ekwenti, 2019). UConolly (2000), uthi i-orality ibonakala ngokusebenzisa ikhono lokukhumbula ngekhanda, ukulandela isigqi esithile kanye nendlela yokwethula lokhu okudluliswa ngomlomo. Okushiwo ngumbhali kuyatholakala kakhulu ezibongweni zamaKhosi, lapho izinyosi ezikuqamba ngamaKhosi zikugcina emakhanda azo ngandlela thize, zikusho lapha sezibongela amaKhosi emicimbini ehlukene. Zithi zikwedlulisela kwabalalele ngomlomo zibe zisebenzisa izwi eliphakeme ukugqamisa ezikushoyo, ukuguquguqula izwi zishesha ziphinde zinense, okudala isigqi esihambisana nalokhu ezisuke zikusho (Ngara 1990; Xaba 2018). Yize i-orality iyinjulalwazi ehamba phambili lapho kuhlaziywa ubuciko bomlomo obufana nezibongo zamaKhosi, bakhona ababhali abayibeka amabala. Isibonelo u-Abedrabu (2013) uthi ukudlulisa umlayezo ngokukhuluma kungaba yinselelo uma izethameli zingalwazi kahle ulimi olusetshenziswayo, kube lukhuni ukuthi zilandele izitayela namakhono okusetshenziswa yizinyosi. Lokhu kungadalwa ngukuthi izibongo zamakhosi zisebenzisa ulimi olucashile noma olujulile. Nakho ukuphimisa amagama ngendlela engafanele kwenyosi kungadala ukuthi lokhu ekwedlulisayo kungezwakali kahle noma kungacaci kwabalalele. 28 Le njulwalwazi ngiyisebenzise kulolu cwaningo ngoba imayelana nezitayela noma amasu asetshenziswa yizinyosi lapho zibongela amaKhosi, okuyikhona lolu cwaningo olumayelana nakho. Ukuze ngitomule ngiphinde ngihlaziye izitayela ezisetshenziswa yizinyosi zeSilo uZwelithini, kudingeke ukuba ngisebenzise enye injulalwazi eyaziwa ngokuthi i-interpretive approach, engiyichaza ngezansi. 3.2.2 I-interpretive Approach UNicos (2021) uthi omunye wabacwaningi abakhonze injulalwazi eyaziwa ngokuthi yi- interpretive approach, uRonald Dworkin usebhale ngayo kakhulu ezincwadini ezehlukene. Le njulalwazi imayelana nokuhumusha izinto ngenhloso yokuqonda umhlaba nezinto ezikuwo, kubandakanya izinto eziyisayensi kanye nalezo ezingeyona isayensi. UMeyers (2008) uthi le njulalwazi iveza ukuthi abacwaningi bafinyelela eqinisweni ngokusebenzisa ulwazi, incazelo kanye nokunye. UScott (2013) yena uthi le njulalwazi ibaluleke kakhulu ngoba yakha umqondo ngolwazi olutholwe kubantu nezinye izinto futhi isiza ekuvezeni umqondo ocashile walokhu okucwaningwayo. UFeinberg noSoltis (2009) noMbathu (2019) nabo bayawusekela lo mbono bathi abantu abafani, ngakho-ke izinto bazibona ngezindlela ezehlukile. Lokhu kuchaza ukuthi abantu ababili noma ngaphezulu into eyodwa bangayichaza ngezindlela ezehlukene. Lokhu kuyenzeka kakhulu lapho kuhlaziywa izinkondlo zesimanje nezomdabu, abahlaziyi bebeka imibono yabo ngabakuzwa nabacabanga ukuthi kushiwo yinkondlo. Ubumnandi bokuhlaziya inkondlo bulapho abahlaziyi beveza khona okushiwo yinkondlo ngezindlela ezehlukene besekela abakushoyo ngokucaphuna enkondlweni ehlaziywayo. Isibonelo, mina ngihumushe ngahlaziya izibongo zeSilo uGoodwill Zwelithini Zulu ngigxile emaswini asetshenziswa yizinyosi ezimbili uNtulizempi Dlamini noBuzetsheni Mdletshe ngenhloso yokuveza umlando weSilo. Lokhu ngikwenze ngokufundisisa okushiwo yizinyosi ezibongweni ngase ngikuhumusha ngakubeka ngendlela yami ukuze kuzwakale kulowo ofunda lolu cwaningo ngendlela mina engikuzwa ngayo. Omunye umcwaningi ongahlaziya ngalesi sihloko angaveza amasu ehlukile kulawa avewe yimi. Ngenxa yokuthi abantu babuka izinto ngezindlela ezingafani, nginesiqiniseko sokuthi ngisho kungathiwa amanye amasu abonwe yimi ayafana nalawo angabonwa ngomunye umuntu kodwa angeke awahumushe ngendlela efana ncimishi nalena engiwahumushe ngayo. Ngokulandela le njulalwazi, ngisebenzise ulwazi olukhona (izibongo zeSilo) ukuze ngiqonde umlando nempilo yeSilo. Lapho ngizama ukoqonda ulwazi olutholakala ezibongweni zeSilo, ngithole ukuthi kunezinhlobo ezimbili zolwazi – ulwazi olusobala nolwazi olucashile. 29 Kungisizile ukusebenzisa le njulwazi ngoba kudingeke ukuba ngicabange izindlela ebengingazisebenzisa ukuze ngiqonde izinhlobo zolwazi ezisezibongweni zeSilo. Kulapho ngithathe isinqumo sokuthi ngizame ukuthola ukuthi yini eyenza ukuthi izinyosi ziqambe izibongo zeSilo maqede zizibeke ngendlela ezizwakala ngayo kozilalele noma ozifundayo futhi kungani ezikushoyo zikusho ngendlela ezikusho ngayo. Kufike ukuthi ngibhekisise amasu asobala kanye nagqamile asetshenziswe yizinyosi nokuthi ziwasebenziseleni. Lokho kungenze ukuba ngibone ukuthi bekunesidingo sokuba ngithole enye injulalwazi ebengingayisebenzisa ukuze ngiyisebenzise ukuhlaziya izitayela noma amasu kanye nolimi okusetshenziswe yizinyosi ezibongweni zeSilo uZwelithini. Kungaleso sizathu ngiphinde ngasebenzisa injulalwazi eyaziwa ngokuthi yi-stylistic approach, engiyichaza ngezansi. 3.2.3 I-Stylistic Approach URichard noSchmidt (2002: 523) bathi i-stylistic approach imayelana nokuthi umbhali ukhethe ziphi izindlela nezimo zokukhuluma nokuthi kungani ekhethe ukusebenzisa zona wayeka ezinye. Ngamanye amazwi, le njulalwazi imayelana nezindlela ababhali namaciko abasebenzisa ngazo ulimi emibhalweni noma emisebenzini yobuciko (Murfin noRay, 2003: 1370). Le njulalwazi ibheka indlela umbhali ngamunye abeka ngayo amasu akhe uma ethula imizwa yakhe esebenzisa ulimi (Mbathu, 2019: 23). Ulimi okubhekiswe kulo ngukukhethwa kwamagama, imisindo, imisho, izimo zokukhuluma (izaga, izisho nezifengqo) kanye nokunye (Murfin noRay, 2003: 465). Ngamanye amazwi, le njulalwazi imayelana nendlela umbhali asebenzisa ngayo ulimi emsebenzini wakhe wobuciko (Dlamini, 2018: 6). Inhloso yokusetshenziswa kwale njulalwazi ngukuchaza nokucacisa amatheksti njengezicucu ezibalulekile zokuxhumana lapho kukhulunywa nalapho kufundwa imibhalo eqoshwe phansi (Weber 1996; Khattak 2012). Le njulalwazi isetshenziswa kakhulu lapho kuhlaziywa ulimi olujulile ukuze kugqame izimpawu ezitholakala emibhalweni ehlaziywayo (Ogunsiji 2000; Simpson 2004). Ngolimi olujulile kuqondwe ulimi olucashile olufana nezifengqo, izaga nezisho, oluvame ukutholakala kakhulu ezinkondlweni. UKhattak (2012) uthi ngokuvamile le njulalwazi isetshenziselwa ukuphawula ngezinga letheksti, okungaba yitheksti ebhaliwe noma elalelwa ngendlebe. USithole (2017: 8) uthi istayela yindlela umbhali adlulisa ngayo umlayezo wakhe ngokubhala nangokukhuluma noma ngokulingisa. UZimba (2020: 8) yena uthi enkondlweni i-stylistic approach isetshenziselwa ukuchaza ukuthi kungani imbongi isebenzise amagama ewasebenzisile. 30 Le njulalwazi ingisizile ukuthi ngithi lapho ngibheka indlela izinyosi zeSilo ezisebenzisa ngayo amagama, ngikwazi ukuhlaziya ulimi olujulile, okungenze ngakwazi ukufinyelela kumasu asetshenziswa yizinyosi ezibongweni zeSilo. Ngikwazile futhi ukuqonda ukuthi ulimi olusetshenziswa yizinyosi lunamthelela muni kumasu asetshenziswa yizinyosi ukuveza impilo nomlando weSilo. 3.3 Indlela yokwenza ucwaningo UMdletshe (2003: 30) uthi ziningi izindlela ezingasetshenziswa ngabacwaningi uma benza ucwaningo. Okusuke kube inkinga lapho sikhuluma ngezindlela zokwenza ucwaningo ukuphendula umbuzo othi: Ziyini izindlela zokwenza ucwaningo? UKhuzwayo (2012: 40) uthi indlela yokwenza ucwaningo yindlela esetshenziswa ngabacwaningi ekutheni bathole izincazelo ezimayelana nomnyombo walokho abakucwaningayo. UXaba (2018: 35) ecaphuna uKraus uthi: [N]oma ubani ofisa ukucubungula noma yini etholakala emhlabeni kumele anqume ukuthi iyiphi indlela yokwenza ucwaningo angayisebenzisa ocwaningweni lwakhe. Ukunquma komcwaningi kuncike esisekelweni sokuthi ikuphi yena ahlose ukukucubungula noma azocubungula ngakho ocwaningweni lwakhe. Lokhu kuchaza ukuthi phakathi kwazo zonke izindlela zokwenza ucwaningo ezikhona, umcwaningi ngamunye ukhetha eyodwa noma ezimbili azozisebenzisa kuye ngokuthi hlobo luni locwaningo alwenzayo. UGounder (2012) uthi uhlelo lwezindlela zocwaningo lusho indlela noma izindlela umcwaningi azisebenzisa ukwenza ucwaningo. Indlela yocwaningo ngayinye yesekelwe emibuzweni yocwaningo kanye nesihloko. Kunezinhlelo ezimbili zokwenza ucwaningo - ikhwalithethivu kanye nekhwantithethivu. UNgobese (2021) uthi indlela eyikhwalithethivu isetshenziswa ngumcwaningi osuke ehlose ukuqondisisa ukuthi kungani abantu abaphila emhlabeni benezindlela ezehlukene zokubuka umhlaba. Lokhu kuchaza ukuthi uma abantu benezindlela ezehlukile zokubuka umhlaba, kusobala nezinqumo abazithathayo ziyehluka. UJackson nabanye (2007) bona bathi ucwaningo olulandela indlela eyikhwalithethivu lusuke luhlose ukuqondisisa isipiliyoni songoti abehlukene, okuchaza ukuthi ucwaningo lusuke luhlolisisa izindlela ongoti abenza ngazo lokho abakwenzayo kanye nokubhekisisa izizathu zalokho abakwenzayo. Ngaphezu kwalokho, ucwaningo oluyikhwalithethivu lusuke luqonde ukuphendula imibuzo efana nokuthi kungani 31 abantu beziphatha ngendlela abaziphatha ngayo nokuthi izindlela nemibono yokubuka umhlaba yakheka kanjani (Hancock nabanye, 2001). Ucwaningo oluyikhwantithethivu lona kuba wuhlelo lokuqoqa nokuhlaziya ulwazi oluyisimo sezinombolo. UMutinta (2020: 79 – 80) uthi: … the use of quantitative methodology generates a general understanding of the interpretation and application of triangulation in IS research, while qualitative methodology helps to refine and elaborate statistical results by bringing out academics’ views on the interpretation and application of triangulation in a detailed manner. Ukusetshenziswa kwendlela eyikhwantithethivu kudala ukuqonda okujwayelekile kokuhunyushwa kanye nokusetshenziswa kukanxantathu ocwaningweni lwe-IS, kanti indlela eyikhwantithethivu isiza ekuchazeni imiphumela yezibalo ngokukhipha imibono yezifundiswa ekuchazeni nasekusetshenzisweni kukanxantathu ngendlela enemininingwane. Lokhu kuchaza ukuthi indlela eyikhwantithethivu isuke isetshenziselwa ukuqinisekisa nokuchaza imiphumela ngezinombolo. Lolu cwaningo lugxile ekuhlaziyeni amasu asetshenziswa izinyosi ukuveza impilo nomlando weSilo uGoodwill Zwelithini Zulu. Ngisebenzise ikhwalithethivu ukuze ngiqonde indlela izinyosi ezicabanga ngayo noma indlela eziziphatha ngayo uma zihaya izibongo zeNkosi. Le ndlela ingisize ekuvezeni imibono yami lapho ngifunda izibongo zeSilo uZwelithini. Inhloso ebanzi yendlela yocwaningo oluyikhwalithethivu ukuqonda, ukuchaza imibono yabantu, ukuziphatha, izenzo, izimo zengqondo, izilinganiso nokunye (Van Zyl, 2011: 2). Njengoba lolu cwaningo beluhlose ukuthola amasu asetshenziswa yizinyosi ukuveza impilo nomlando weSilo, ucwaningo oluyikhwalithethivu ngilubone lufaneleka kulolu hlobo locwaningo ngoba lungisize ukuhlaziya amasu asetshenziwa yizinyosi lapho zihaya izibongo zeSilo, ngakwazi ukuchaza amasu ezethula ngawo izibongo zeSilo uZwelithini nokuthi kungani zisebenzisa lawo masu. 3.4 Umthombo wezibongo zeSilo ezihlaziywa kulolu cwaningo Izibongo zeSilo zitholakala emikhakheni ehlukene, efana namasidi, namavidiyo, ama-YouTube kanye ne-inthanethi. Izibongo engizihlaziya kulolu cwaningo ngizicaphune ku-inthanethi 32 ngazibhala ku-aphendiksi 1 naku-aphendiksi 2. Mangikusho ukuthi angitholanga neyodwa incwadi enezibongo zeSilo ezibhalwe phansi njengoba kwenzeka ezibongweni zamanye amaKhosi, okuyikho okungenze ngethembela kulezo engizithole ku-inthanethi. Ezibongweni zalolu hlobo ngithole ukuthi nakuba kuyizo izibongo zeSilo kepha indlela ezibhalwe ngayo iyehluka. Ezinye zinamaphutha olimi kanti kwezinye amaphutha asekwehlukanisweni kwamabinza. La maphutha aye agqama lapho sengizibhala phansi. Ukuzama ukunciphisa amaphutha olimi ngilalele izibongo zeSilo ku-YouTube kepha angikwazanga ukuthola indlela eyiyo yokuzihlukanisa ngamabinza. Ngaleyo ndlela izibongo engizibhale ku-aphendiksi 1 naku-aphendiksi 2 zinamaphutha ngendlela ezihlukaniswe ngayo ngamabinza. 3.5 Indlela engiyisebenzisile ukuhlaziya izibongo zeSilo Kulolu cwaningo ngisebenzise injulalwazi yokuhlaziya ulwazi oluqoqiwe eyaziwa ngokuthi yi-Thematic Content Analysis (TCA). UMaguire noDelahunt (2017) bathi lena yinjulalwazi ekhomba amaphethini noma izingqikithi ocwaningweni oluyikhwalithethivu. Ngamanye amazwi umcwaningi osebenzisa le njulalwazi ulwazi aluqoqile ulufingqa alubhale lube yizindikimba ezithile ezihambisana nesihloko kanye nemibuzo yocwaningo. Le njulalwazi ngiyibone ifaneleka kulolu cwaningo ngoba nami ulwazi engiluqoqe ezibongweni zeSilo (amasu asetshenziswa yizinyosi ukuveza impilo nomlando weSilo) ngilubhale lwaba yizindikimba ezihambisana nesihloko kanye nemibuzo yocwaningo. Lapho ngihlaziya lolu lwazi ngilandele indlela kaBraun noClarke (2006: 87) elandela izinyathelo eziyisithupha ezilandelayo: ukuzijwayeza ulwazi oluqoqiwe, ukutomula izimpawu ezibalulekile okungasuselwa kuzo izindikimba, ukwehlukanisa ulwazi oluqoqiwe ngokwezindikimba, ukuhlolisisa ukuthi izindikimba ziyahambisana nesihloko nemibuzo yocwaningo, ukuchaza izindikimba kanye nokubhala umbiko wocwaningo. Isinyathelo sokuqala Izibongo engizicaphune ku-inthanethi ngizibhale phansi, ngazifundisisa ukuze ngibone ukuthi izibongo ezibhalwe phansi ku-inthanethi ziyahambisana yini nalezi ezihaywa ku-YouTube. Isinyathelo sesibili Ngibhekisise ulwazi engiluthole ezibongweni maqede ngatomula izimpawu ezibalulekile ebengingasusela kuzo izihlokwana noma izindikimba. Isinyathelo sesithathu 33 Ngiye ngafundisisa ulwazi engiluqoqile olumayelana namasu asetshenziswa yizinyosi ukuveza impilo nomlando weSilo ukuze ngithole izihlokwana noma izindikimba ebengingaluhlukanisa ngazo. Isinyathelo sesine Izindikimba engizitholile ngiphinde ngazibhekisisa ukuthi ziyahambisana yini nesihloko kanye nemibuzo yocwaningo, ngabheka nokuthi besingekho yini isidingo sokuthi ngisebenzise ezinye izindikimba. Isinyathelo sesihlanu Lapho sengiqinisekile ukuthi izindikimba engizikhethile ziyahambisana nesihloko kanye nemibuzo yocwaningo, ngibe sengichaza ulwazi engiluthole kundikimba ngayinye. Isinyathelo sesithupha Ekugcineni ngibe sengibhala umbiko, ngichaza konke okutholwe wucwaningo. 3.6 Izingqinamba zocwaningo Njengoba ngishilo ngenhla, angitholanga neyodwa incwadi enezibongo zeSilo ezibhalwe phansi njengoba kwenzeka ezibongweni zamanye amaKhosi. Lokho kungenze ngasebenzisa izibongo engizithole ku-inthanethi. Ezibongweni zalolu hlobo ngithole ukuthi nakuba kuyizo izibongo zeSilo kepha indlela ezibhalwe ngayo inamaphutha. Isibonelo, ezinye zinamaphutha olimi kanti kwezinye amaphutha asekwehlukanisweni kwamabinza. La maphutha aye agqama lapho sengizibhala phansi. Ukuzama ukunciphisa amaphutha olimi ngilalele izibongo zeSilo ku-YouTube nokho angikwazanga ukuthola indlela eyiyo yokwehlukanisa izibongo ngamabinza. Ngaleyo ndlela izibongo engizibhale ku-aphendiksi 1 naku-aphendiksi 2 zinamaphutha ngendlela ezihlukaniswe ngayo ngamabinza. Mangikusho futhi ukuthi lolu cwaningo lubhekiswe ezibongweni eziku-aphendiksi 1. Izibongo eziku-aphendiksi 2 ngizibhalele ukuveza umehluko okhona ekubhalweni kwezibongo zeSilo ku-inthanethi. Njengoba izibongo zamaKhosi zithakwa ngezigameko ezinhlobonhlobo ezimayelana neNkosi ebongwayo, ngibe nenkinga yezinye izigameko ezicashile, ezifuna umcwaningi achazelwe ngumuntu ozazi kahle izigameko okukhulunywa ngazo. Ekuqaleni kwami lolu cwaningo ngangizitshele ukuthi kwakuyokuba lula ukuxhumana kwami nenyosi esaphila uBuzetsheni Mdletshe ukuba angichazele ngezigameko zalolu hlobo. Omunye engamcabanga kuMntwana uZeblon Zulu okungumbhali owazi kabanzi ngezigameko zasebukhosini bakwaZulu. Nokho 34 akwenzekanga njengoba ngangifisile ngoba lolu cwaningo ngilwenze ngingenala uxhaso lwezimali. 3.7 Ukuqhutshwa kocwaningo ngendlela enobulungiswa Ngaphambi kokwenza ucwaningi ngalandela inqubo yokufaka isicelo sokwenza ucwaningo eYunivesithi yaseWitswatersrand ukuze ngithole imvume. Ngaqala ngethula i-proposal yami emhlanganweni woMnyango Wezilimi lapho okwakukhona abafundisi abafundisa kulo Mnyango, abafundi abambalwa kanye nabafundisi abambalwa abafundisa kweminye imiNyango. Ngemuva kwalokho ngalungisa amaphutha abe ekhonjwe emhlanganweni ngase ngithumela i-proposal yami kanye nesicelo sokuthola imvume yokwenza ucwaningo ku-Ethics Committee. Ngenxa yokuthi kulolu cwaningo ngihlaziya izibongo zeSilo ezibhalwe phansi futhi akekho umbambiqhaza noma ababambiqhaza engiqoqe kubo ulwazi, ngafakwa ohlwini labafundi abenza i-Conceptual Research. Ngaqala ukwenza ucwaningo ngemuva kokuba ngithole imvune evela ku-Ethics Committee. 3.8 Isiphetho Kulesi sahluko ngichaze izinjulalwazi ezintathu engizisebenzise kulolu cwaningo ngenxa yokuhambisana kwazo nalolu cwaningo. Injulalwazi i-orality ngiyisebenzise ngoba imayelana nezitayela noma amasu asetshenziswa yizinyosi lapho zibongela amaKhosi, okuyikhona lolu cwaningo olumayelana nakho. I-interpretive approach yona ingisize ukuba ngithola ukuthi yini eyenza ukuthi izinyosi ziqambe izibongo zeSilo maqede zizibeke ngendlela ezizwakala ngayo kozilalele noma ozifundayo futhi kungani ezikushoyo zikusho ngendlela ezikusho ngayo. Kanti i-stylistic approach ingisize ukuba ngithi lapho ngibheka indlela izinyosi zeSilo ezisebenzisa ngayo amagama, ngihlaziye ulimi olujulile noma olucashile, okungenze ngakwazi ukufinyelela emaswini asetshenziswa yizinyosi ezibongweni zeSilo. Lokho kungenze ngakwazi nokuqonda ukuthi ulimi olusetshenziswa yizinyosi lunamthelela muni kumasu asetshenziswa yizinyosi ukuveza impilo nomlando weSilo. Ngiphinda ngiveze ukuthi lolu cwaningo lulandele indlela eyikhwalithethivu, ngiveze nokuthi izibongo zeSilo ngizicaphune ku-inthanethi, ngachaza injulalwazi engiyisebenzise ukuhlaziya amasu asetshenziswa yizinyosi ezibongweni zeSilo uGoodwill Zwelithini Zulu ukuveza ubunzima iSilo esabhekana nabo sisaphila, ukuveza ukuthi sazinqoba kanjani izinselelo esasibhekene nazo, ukuveza ukuthi izinyosi zisebenzisa maphi amasu ukuveza impumelelo yeSilo ekubuseni isizwe samaZulu kanye nokuthi izinyosi zisebenzisa maphi amasu ukungathekisa iSilo. Ngibe sengiveza ukuthi 35 ulwazi engiluqoqile ngiluhlaziye ngisebenzisa i-Thematic Content Analysis bese ngichaza izingqinamba zocwaningo kanye nendlela engayilandela enobulungiswa yokuqhutshwa kocwaningo. 36 ISAHLUKO SESINE AMASU ASETSHENZISWA YIZINYOSI UKUDALULA UBUNZIMA ISILO ESABHEKANA NABO SISAPHILA 4.1 Isingeniso Kulesi sahluko ngihlaziya amasu asetshenziswa yizinyosi ukudalula ubunzima iSilo esabhekana nabo sisaphila, obuvela ezibongweni zaso. UMathema (2019) uthi amasu yizindlela ezithile zokwenza umsebenzi noma into ethile. Kulesi sahluko, amasu engibhekise kuwo yizindlela noma amaqhinga asetshenziswa yizinyosi ukuveza noma ukudalula ubunzima iSilo esabhekana nabo empilweni. Ngidalula isu ngalinye bese ngilihlaziya ngiveza ukuthi lisetshenziswe kanjani. Amasu engiwasebenzisa kulesi sahluko yilawa: isu lokunyonka noma lokuboleka ezibongweni zeNkosi uShaka, isu lokuxova izigameko, isu lokuphinda isigameko kabili, isu lokudalula izigameko kanye nabantu abathwesa iSilo ubunzima, isu lokuwagcina eyimfihlo amanye amagama abantu abasiza iSilo, isu lokudalula amagama abantu abasiza iSilo, isu lokuhlekisa ngabantu, isu lokusebenzisa umqondo osobala kanye nesu lokusebenzisa umqondo ocashile. 4.2 Amasu asetshenziswa yizinyosi ukudalula ubunzima iSilo esabhekana nabo sisaphila 4.2.1 Isu lokunyonka noma lokuboleka ezibongweni zeNkosi uShaka UNtombela (2011: 195) uthi: Kunesikhathi lapho umuntu noma abantu bethatheka khona yizimo ezithile ezenziwa ngomunye umuntu noma ngabanye abantu. Lapho umuntu ethatheka yinto ethile kuyenzeka agcine eseyisebenzisa naye. Lokho kuthatheka yinto komuntu maqede ayisebenzise sikubiza ngokuthi ukuthonyeka. Uma umuntu ongumZulu ethatheka yindlela acula aphinde adanse ngayo amaNdiya maqede leyo ndlela ayisebenzise emculweni wakhe, kuthiwa uyathonyeka umculo wamaNdiya. Ukuthonyeka kuyenzeka kubantu bohlanga olulodwa, kubantu bezinhlanga ezehlukene, esizweni esisodwa, ezizweni ezehlukene, njalonjalo. Okugqamile kulesi sicaphuno ukuthi uma umuntu ethonyeka yinto ethile uyaye ayinyonkele kulokhu asuke ekwenza noma ekusungula. Ngamanye amazwi uma umuntu esungula noma 37 enza into entsha ebe esebenzisa nolwazi oseluvele lukhona, lowo muntu usuke enyonka noma eboleka olwazini olusuke selukhona. Ngakho-ke ukunyonka ngukuboleka noma ngukuthatha into noma umqondo wento noma wezinto ezivele sezikhona zisetshenziswe kabusha. Uma lokhu sikubhekisa kulolu cwaningo, kunezimo ezithile izinyosi zeSilo uGoodwill ezathonyeka yizo ezibongweni zeNkosi uShaka maqede zazisebenzisa ezibongweni zeNkosi uZwelithini. Esinye isizathu esibangela ukuthi izinyosi zinyonke okuthile ezibongweni zamanye amaKhosi ukuthi kusuke kukhona okuthile okubalulekile okuhambisanayo phakathi kweNkosi ebongwayo nalena izinyosi ezisuke zinyoka ezibongweni zayo. UNyembezi (1958: 2) uthi: Lapho sizihlaziya kahle izibongo lezi, sifumanisa ukuthi kuvamisile ukuba ama[K]hosi amabili abe nezibongo ezifanayo. Lokhu kwenziwa wukuthi kuthathwa izibongo zikayise zinikwe indodana. Kanti nje futhi ekubongeni, imbongi iyaye iqale kuma[K]hosi amadala iziphothe njalo izibongo ize ifinyelele kuyo i[N]kosi leyo ebusayo ngaleso sikhathi. Lokhu-ke bese kwenza ukuba isizukulwane esincane sona singabe sisakwazi kahle ukwahlukanisa ukuthi izibongo zikasibanibani ziqala lapha zigcine lapha. Ngesikhathi ngifundisisa izibongo zeSilo uZwelithini ngithole ukuthi kunezigaba noma izingxenye ezitholakala ezigabeni ezithile ezibuye zitholakale ezibongweni zeNkosi uShaka. Ngemuva kokukhothama kweNkosi uSenzangakhona, uShaka wathatha isikhundla sokuba yiNkosi yamaZulu. Njengoba ngichazile esahlukweni sokuqala, amaKhosi oSelwa anezibongo nezinyosi eziwabongelayo. Okunye okugqama ezibongweni zamaKhosi ukuhlabana kwawo nobuqhawe bawo. UShaka wayeyiqhawe lamaZulu elagqama njengomholi owayehlakaniphile kwezempi nakwezombusazwe eNingizimu Afrika (Allen, 2014: 1). Ezibongweni zeNkosi uShaka sithola ingxenye elandelayo enamagama abhalwe ngokugqamile umqondo wawo obuye utholakale ezibongweni zeSilo uZwelithini: UTeku lwabafazi bakwaNomgabhi, Betekula behlez’ emlovini, Beth’ uShaka kakubusa kakuba Nkosi, Kant’ unyaka uShaka ezakunethezeka. Kule ngxenye izinyosi zedlulisa umyalezo wokuthi ngaphambi kokuba iNkosi uShaka ihlale esihlalweni sobukhosi yayihlekwa futhi yedelelwa mihla namalanga ngabafazi bakwaNomgabhi. KwaNomgabhi kwakungomunye wemizi yeNkosi uSenzangakhona (Mazibuko, 2008: 116). Uma sibhekisisa iphuzu lokuthi kungani babemdelela kuqubuka 38 imibono eyehlukene. Omunye angathi kunabafazi abathile ababembukela phansi, bembona engafanele ukuba yiNkosi yamaZulu. Uma kunjalo, labo bafazi ababekusho nababekwenza babekususela esimeni uShaka ayekhule kanzima ngaso, ekhuliswa yiNdlovukazi uNandi, uyise uSenzangakhona engekho eduze kwakhe ukuze amfundise izinto ezibalulekile mayelana nobukhosi. Into eyayicashele abafazi bakwaNomgabhi ngukuthi indawo kaSenzangakhona yokukhulisa uShaka yayithathwe yiNkosi yakwaMthethwa uDingiswayo, okwakuyiNkosi eyayinamandla amakhulu ukwedlula aweNkosi uSenzangakhona. Ngaleyo ndlela uShaka wayefunde wagogoda emikhakheni eminingi, kubalwa ukubuthwa kwamabutho, ukuphaka izimpi, ukuphatha isizwe, nokunye okuningi okwenziwa ngamaKhosi. UMazibuko (2008: 161) uthi omunye wabafazi ababehlekisa ngoShaka nguBhibhi unina kaSigujana owayecabanga ukuthi ubukhosi babuzothathwa yindodana yakhe. Akuthathanga isikhathi eside ekade ehlekwa ngabafazi uShaka wakhothama uyise uSenzangakhona maqede kwahlala yena esihlalweni sobukhosi. Ngaleyo ndlela lokhu okwakukade kushiwo ngabafazi bakwaNomgabhi kwaphenduka kwafana nokuthi babekade bembusisa ngakho ukuthi abe yiNkosi ngemuva kokukhothama kukayise. Baqinisile abathi umlando uyaziphinda. Lokhu kufakazelwa yingxenye ecashunwe ezibongweni zeSilo uZwelithini equkethe umqondo ofana nse nengxenye engenhla, efundeka kanje: Bemthuka bemcokofula Bethi uZwelithini kayikubusa Kayukuba Nkosi Kanti bamgcoba ngamafuth’ empepho Kulesi sigaba inyosi yedlulisa umlayezo wokuthi ngaphambi kokuba iSilo uZwelithini sihlale esihlalweni sobukhosi, sasithukwa siphinde sivinjelwa ngabantu abathile ukuba sibe yiNkosi yamaZulu. Nakuba imbongi ingabadaluli kulesi sigaba abantu ababenza lokho, njengoba kwenzeka ezibongweni zeNkosi uShaka, kodwa ingxenye elandelayo iyabadalula: INdlunkulu yehla yenyuka, Ngebhasi likaMatimati Zazini. Eladuka laduka Beyogingq’ izithupha. Bethi Ndaba Ngek’ ubuse kawukaqin