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University of South Africa
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ZUL2605/1/2020–2025
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INGXENYE 1: IZINKONDLO ZOMDABU 1

1.1 Isingeniso1
1.2 Izibongo zamaKhosi 2
1.3 Isakhiwo4
1.4 Umlando ngobuholi bendabuko 5
1.4.1 Imbongi5
1.4.2 Imisebenzi yembongi 6
1.4.3 Ulimi8
1.4.4 Ukuhluzwa kwezibongo zamakhosi 12
1.5 Izithakazelo15
1.6 Amahubo17
1.6.1 Imvelaphi yamahubo 18
1.6.2 Amahubo asuselwa ezinganekwaneni. 19
1.6.3 Amahubo asuselwa kubasebenzisi bomuthi 20
1.6.4 Amahubo agxeka ubuthakathi 20
1.6.5 Amahubo asuselwa ebungomeni 20
1.6.6 Amahubo amantombazane 20
1.6.7 Amahubo omemulo 21
1.6.8 Amahubo omkhehlo 22
1.6.9 Amahubo omgcagco 22
1.7 Elokuphetha23
IMITHOMBO YOLWAZI25
INGXENYE 2: IZINKONDLO ZESIMANJE 26
2.1 Isingeniso26
2.2 Isakhiwo senkondlo 28
2.2.1 Ukuhloba kobunkondlo bangaphakathi 28
2.2.2 Isihloko senkondlo 29
2.2.3 Imigqa29
2.2.4 Izindima30
2.2.5 Isigqi senkondlo 31
2.2.6 Ifanamsindo32
2.2.7 Impindamqondo33
2.2.8 Impindwa33
2.2.9 Ukuxhumanisa33
2.2.10 Isakhiwo sangaphakathi 34
2.2.11 Ulimi34
2.2.12 Umoya wenkondlo 35
2.2.13 Ukujula kwenkondlo 35
ZUL2605/1(iii)
CONTENTS
2.2.14 Okushiwo yinkondlo 36

2.2.15 Umyalezo36
2.2.16 Izindikimba36
2.3 Elokuphetha38
IMITHOMBO YOLWAZI40
INGXENYE 3: INOVELI NEDRAMA 41
3.1 Isingeniso41
3.2 Yini iNoveli? 42
3.3 Isakhiwo seNoveli 44
3.3.1 Isingeniso44
3.3.2 Umzimba44
3.3.3 Ulimi44
3.3.4 Abalingiswa45
3.3.5 Ukwethulwa kwabalingiswa 45
3.3.6 Udweshu46
3.3.7 Udweshu lwangaphakathi 46
3.3.8 Udweshu lwangaphandle 46
3.3.9 Isizinda47
3.4 Indawo47
3.4.1 Ukuhambelana kwendaba nomphakathi ngokwendawo 47
3.4.2 Umphakathi48
3.4.3 Kubaluleke ngani indaba ihambelane nomphakathi 48
3.5 Inkathi48
3.5.1 Ihambelana kanjani indaba nomphakathi ngokwenkathi 49
3.5.2 Isikhathi ebhalwe ngaso 49
3.6 Isimo senhlalo 49
3.7 Izinkolelo namasiko 49
3.8 Indlela okuchazwa ngayo izinto 49
3.9 Ukuchema50
3.10 Isiphetho senoveli 50
3.11 Uvuthondaba50
3.12 Ibohlololo50
3.13 Elokuphetha51
3.14 Yini idrama? 51
3.15 Izinhlobo zedrama ngokwendawo 52
3.15.1 Umdlalo womsakazo 52
3.15.2 Umdlalo wethelevishini 52
3.15.3 Umdlalo ofundwayo 52
3.16 Izinhlobo zomdlalo ngokwezindikimba 53
3.16.1 Uhlaka lomdlalo 53
3.16.2 Isakhiwo somdlalo 54
3.16.3 Indlela esamdlalo: 55
3.16.4 Udweshu56
3.16.5 Ulimi57
3.16.6 Inkulumo-mpendulwano57
3.16.7 Isizinda57
3.16.8 Indawo58
3.16.9 Inkathi59
3.16.10 Isimo senhlalo 59
3.16.11 Izinkolelo/Namasiko60
3.17 Indlela okuchazwa ngayo izinto 60
(iv)
Contents
3.17.1 Ukuchema60
3.17.2 Uvuthondaba60
3.17.3 Ipholavuthondaba61
3.18 Isiphetho somdlalo 61
3.19 Izindlela ezimbalwa zokuhluza imibhalo 61
3.20 Elokuphetha62
IMITHOMBO YOLWAZI63
INGXENYE 4: I-ESEYI (NOMA INGXOXO) 65
4.1 Ukudabuka kwengxoxo 65
4.2 Izimpawu zengxoxo 65
4.3 Izinhlobo ezahlukene zama-eseyi 67
4.4 I-eseyi/ingxoxo67
4.5 Izimpawu zengxoxo 68
4.6 Imikhakha yengxoxo 69
4.7 Isakhiwo sengxoxo 69
4.8 Izinhlobo ezahlukene zama-eseyi 70
4.8.1 Ingxoxo ebonisayo 70
4.8.2 Ingxoxo elandisayo 70
4.8.3 Ingxoxo eningayo noma enobunkondlo 70
4.9 I-eseyi70
4.9.1 Izimpawu ze-eseyi 70
4.9.2 Ukuhluza i-eseyi 71
IMITHOMBO YOLWAZI73
INGXENYE 5: IMIBHALO YABANTWANA 74
5.1 Imibhalo yabantwana 74
5.2 Izinhlobo zemibhalo yabantwana 75
5.2.1 Izincwadi zemidwebo 75
5.2.2 Izincwadi zamathoyizi 75
5.2.3 Izincwadi zezinhlamvu zamagama? 75
5.2.4 Izincwadi zokubala 75
5.2.5 Izincwadi zamagama 75
5.2.6 Izincwadi ezinemifanekiso engenamagama 76
5.2.7 Izincwadi ezifundeka kalula 76
5.2.8 Izincwadi zezindaba ezinezithombe 76
5.3 Isingeniso76
5.4 Isihloko76
5.5 Umzimba77
5.6 Abalingiswa77
5.7 Isizinda77
5.8 Indawo77
5.9 Inkathi77
5.10 Isimo senhlalo 78
5.11 Ulimi78
5.12 Imisebenzi yemibhalo yabantwana 78
5.13 Imfundo78
5.14 Ukuthola umuzwa wobuciko 78
5.15 Imisebenzi yemibhalo yabantwana ngokuhlukahlukana kwayo 78
5.15.1 Izincwadi zokudlala 78
5.15.2 Izincwadi zezinhlamvu zamagama 79
5.15.3 Izincwadi zokubala 79
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5.15.4 Izincwadi zamagama 79

5.15.5 Izincwadi zemidwebo ezingenamagama 79
5.16 Isiphetho80
IMITHOMBO YOLWAZI81
INGXENYE 6: IZINGANEKWANE82
6.1 Inganekwane/ Izinganeko 82
6.2 Izinganekwane ezithinta abantu 82
6.3 Izinganekwane ezithinta izilwane 82
6.4 Umzekeliso83
6.5 Insumansumane83
6.6 Abalingiswa ezingxoxweni eziyiphrozi 83
6.7 Abalingiswa abayizilwane 83
6.8 Abalingiswa abangabantu 84
6.9 Iphrozi ewubuciko 84
6.10 Iziphicaphicwano84
6.11 Ezimfushane84
6.12 Ezinde84
6.13 Ezilula85
6.14 Eziyinkinga85
6.15 Ukuhlaziya izinganekwane 88
INGXENYE 7: IMILOLOZELO NAMACULO OKUDLALA 90
7.1 Yini imilolozelo namaculo okudlala? 90
7.2 Okuqukethwe izinkondlo zezingane zesiZulu 91
IMITHOMBO YOLWAZI 97
(vi)
ISISHAYELELO
Sithi asibonge uSomandla namathongo ngamandla abasiphe wona sakwazi ukucakula
isungulo okuwusiba sathunga amanoni amayelana nesakhiwo sobucikobomlomo
nobucikomazwi besiZulu ngenhloso yokuqhakambisa ukubaluleka kwezinto ezinga-
magugu ethu thina sizwe esiNsundu. Sizamile ukuyatha sayinonga kuhle kwemicaza
(uhlobo oluthile lwemifino) egandelwe ngamantongomane (amakinati), sifuqwa isifiso
sokuba yehle esiphundu ngokuswakamisa ithumbu le ngqondo, ikakhulukazi kulabo
abayokwazi ukunokela kulolu gqoko ngoba asiqobanga aqalazayo .
Seyathiwe-ke nina behlathi elimnyama, okwenu ukuba ngiyihlinze njengoba sinishiyele

ukuba nikhiphe izitho, amavenge, namantshontsho. Sivumeleni sithi ukuphuma kwen-
qonqoyi, kumbe-ke indonsa kusa, kuyinkomba yokuqala kosuku olusha. Nxa kuntwela
ezansi abangwevu beyochitha izikigi ezaleni Kufakazela ukunamela nokubingelela
usuku olusha oluza nethemba nekusasa elisha. Ukusinga empumalanga, akukona nje
ukukhangela inhlamvu yelanga kuphela kepha kungakuningi okulumbene nokuthakasela
usuku olusha nethemba lempilo entsha.
Lesi simo kuthina siyafana ncimishi nokuphuma kwenqonqoyi ngenxa yokuthi lem-
ichaza siyithatha njengethemba elizokwakha isimo sokuhlahlamelisa isizwe sikaMalan-
dela, ngakho-ke lesi simo sivunguzisa ithemba isibili lenqubekela phambili, nethemba
lokuthi insimu evundiswe oSolwazi C.T. Msimang, Mazisi Kunene, Sbusiso Nyembezi,
D. B. Z. Ntuli noOtty Nxumalo kuyona kwaphuma ezicabeke ngambili ukuze kodleke
isizwe, ngakho-ke ayisenakuphenduka ifusi.
Lo mphonso uvusa ithemba lokuthi okwethu nakho kuyahluma nanokuthi okuhle nje
ukuthi kuthe nxa kusa inkungu ebikhungethe imiqondo yethu kwasa nakithi sawukhum-
bula umehluko phakathi kwalokhu okubili. Ngala mazwi ngizama ukuphawula ngokubal-
uleka kwalendlela okuzanywa ngayo ukuthuthukiswa nokubuyisa isithunzi sezilimi zethu,
ngoba phela ziyisisekelo sethu, ziyisilulu somphakathi, ziyizanusi eziyothwasisa
isizwe ziqhakambise ubuthina. Zingumongo wesizwe njengehinikazi elisithubi saso
siyokondla isizwe namhlanje nakusasa.
Masiikuveze ukuthi umzabalazo wokuqhakambiswa kanye nokuthuthukisa kwezilimi

zabaNsundu, ezingamagugu ethu nokubekwa kwazo endaweni eziyifanele, akusukeli
nje elukulukwini esinalo, kepha kusukela egunyeni nasekulawulweni komthethosisekelo
wezwe laseNingizimu Afrika.
Mangiphinde ngithi ulimi luthwele inkolo namasiko ethu ndlu eNsundu okungamagugu
abaluleke ngaphezulu kwesingakucabanga.. Ngakho-ke masikuqonde ukuthi amasiko
esizwe nesizwe ayiziko lomphefumulo waso. Nina bengwazi ngifuna sikuqonde kahle
ukuthi okwethu okuthinta ulimi makuhambe phambili ngoba ukuzibukela phansi kufana
ncamashi nokuzikhohlwa thina uqobo lwethu. Ukuphunduleka isibili.
Ngalamazwi selula nje sizama ukubonisa labo asebesithwe inqubo yesilungu. Makusikh-
anyele ukuthi thina asibona abelungu singabantu. Sinendlela yokubona yabantu, sinendlela
yezinkondlo engeyabantu, sinendlela yokuphakamisa isiNtu ngokwabantu nobuntu
babo.
Nina beqhawe makusicacele ukuthi isizwe nesizwe sadalwa satshalwa nguSomandla echo-
sheni elithile lomhlaba ukuba sibe yizimbali eziqhakazela ukudumisa yena oMikade.
Sitshalwe lapho ukuba sigxile ngezimpande zaso eziphuza emajukujukwini eziphethu
nemithombo yendabuko. Ukusimama kwaso, nokukwazi kwaso ukumelana nalo lonke
ZUL2605/1(vii)

uhlobo lwezishingishane, ozamcolo nesangquma. Kungenxa yobabalo nokugonywa

esababalwa ngakho kwasendabukweni yaso.
USimakade usike isizwe nesizwe ngophawu lwaso okungulimi esimdumisa simbabaze

ngalo imihla yonke yaso. Umthombo ochanyuselwa yileso naleso sizwe, ugeleza njalo,
ugelezele ezizukulwaneni ngezizukulwane eziyindlalifa nezithelo zenkonzo yokuxhu-
mana kwabasenyameni nabakwelemimoya kulandelwa uhlelo lwesiNtu.
Phezu kwazo zonke izimo, izikhathi eziyonyobela ukuphundula isizwe kulokho okunga-
magugu nesisekelo saso, isizwe siyama sizabalaze ngobusona. Siyama endleleni eyiyona
yokugcinwa nokufezwa kwendumisa yokhokho njengoba basikelwa isihlangu (ulimi)
nguMenzi. Inqubo yonke ethina ukugcinwa kwemisebenzi yabadala asebephila kwelemi-
moya ithinta ulimi ukuze intambo yokuxhumana inganqamuki. Lokhu kuyinkomba
yomkhando walokho okuyifa lethu njengesizwe kuleli chopho lezwekazi lase-Afrika.
Kusifanele futhi kuyinselelo ukuba wonke amabanga okhula kolimi azinziswe
aqondisiswe ukuze konke esikwenzayo kuyizinzise kahle imicabango, impilo kanye
nenqubekela phambili yethu ukuze kubusiseke kusichume.
ISAKHIWO SENSIZA KUFUNDA
Okufanele sikuqhaphele lapha mfundi ukuthi le nsiza kufunda yakhiwe izingxenye ezi-
yisikhombisa. Ingxenye yokuqala ikhuluma ngezinkondlo zomdabu, okufaka izibongo
zamakhosi, izithakazelo kanye namahubo. Lokhu kungamagugu esizwe abalulekile ukuba
afundwe ukuze isizwe sihlale sembethe okwaso. Ingxenye yesibili ithinta izinkondlo
zesimanje eziwumphumela wokuzikhandla kwengqalabutho yakithi KwaZulu umfo
kaVilakazi. Uyena wokuqala olimini lwesiZulu owaqhamuka nalolu hlobo lwezinkondlo.
Ingxenye yesithathu ifaka isakhiwo somunxa wenoveli nomdlalo. Le minxa yakha
ubucikomazwi olimini lwesiZulu. Lokhu kuzokusiza ekutheni uwazi umehluko phakathi
kwale minxa. Ingxenye yesine ifaka ingxoxo ndaba (eseyi). Izocubungula indabuko
yalolu hlobo lombhalo, iveze nezimpawu bese kuba izinhlobo zalolu hlobo lombhalo.
Ingxenye yesihlanu ikhuluma ngemibhalo yabantwana okungumunxa omusha olimini
lwesiZulu. Esikhathini esiphambilini imibhalo yabantwana bekuba yizinganekwane,
ngokujwayelekile ebezixoxwa ngohlelo lomlomo ngoba bezingabhalwa phansi. Ukub-
halwa kwazo kwenzeke kamuva. Kulo munxa kuzobhekwa izinhlobo zalo munxa bese
kubhekwa futhi nesakhiwo sawo. Ingxenye yesithupha ibheka iphrozi eyingxoxo nephrozi
ewubuciko. Ingxenye esivala ngayo eyesikhombisa ithi jwaphu izinkondlo zabantwana.
Singakusho kugcwale umlomo ukuthi uma mfundi uyifunde kahle le nsiza kufunda,
uyobe usuhlome uphelele ngobucikobomlomo kanye nobucikomazwi besiZulu. Ngakho
ke kubaluleke kakhulu ukuba uyifunde yonke le nsiza kufunda futhi uyifundisise ungakhi
phezulu ukuze ube nokuqondo okukhaliphile. Isogqokweni mfundi ungapholisi maseko.
Nina benkomo ekhala emthonjaneni, ziyizwile izizwe zonke ukulila, mangiphethe

ngokucaphuna uSolwazi uMazisi Kunene, (1995:5) lapho egcizelela khona kanje:
Inamuhla kaliqali ngathi ikusasa lingokubona kwangayizolo ukuze abantu bangeduki.

Okukhulu wukuthi abantu abayeke ukuba lokhu bencela ebeleni okungelona elabo.
Hleze unina abaqhalekise bese beba njalo yizingane ezingasoze zakhula.
Owenu okhalweni lokunonophalisa ithumbu lengqondo:
Dr MC Myeza
(viii)
1 INGXENYE 1
1 IZINKONDLO ZOMDABU
DR MC MYEZA
IMIPHUMELA YALE NGXENYE

Emva kokufunda lesi sifundo uzobe usukwazi lokhu okulandelayo
• Isimo sezinkondlo zomdabu nendlela ezisungulwa ngayo.

• Isakhiwo nomsebenzi wezinkondlo zomdabu.
• Indlela ezihlaziywa ngayo izinkondlo zomdabu.
• Imisebenzi yembongi.
• Isakhiwo nobunkondlo bezithakazelo.
• Ubumqoka bezithakazelo
• Ubumqoka bamahubo kanye nezinhlobo zamahubo.
1.1 ISINGENISO
Uhlobo lwezinkondlo zomdabu oluseqopheleni eliphezulu kakhulu izibongo. Izibongo
ziwumsebenzi wesinwe, ziyiqholo negugu elikhulu lesizwe. Futhi zikhombisa ukuphakama
kwezinga lomsebenzi wobuciko baleso naleso sizwe, nalolo nalolo hlanga. Indikimba
kumbe umnyombo wezibongo yisizwe uqobo lwaso, kanti futhi zibhekene ngqo
nabantu, kumbe amaqhawe asesuke aziveza ubuqhawe bawo ngezindlela ezithile.
Lokhu kuyakhombisa ukuthi nanxa izibongo zomdabu zikhomba kakhulu izibongo
zamakhosi, akusho ukuthi izibongo azibe zisasabalala zixhantele nakwezinye izingosi
zempilo. Yikho kanye lokhu okudala ukuba kubongelwe nezilwane kanye nezinto
ezingaphiliyo (Mabuya, 1988).
Okunye okuphawulekayo ngezibongo zomdabu kwelakwaZulu wukuthi zicishe

ziqhathaniseke namahubo okudumisa uSomandla ezizweni zamaHebheru. Lapha
sicabanga ngamahubo kaDavide eBhayibhelini. Ziphinde futhi zifane namahubo
ezizwe zamaGibhithe, okungamahubo okudumisa. Kanjalo futhi zifana nse nezibongo
zamakhosi ezinye izizwe ezinsundu ezakhele leli laseNingizimu Afrika. Sicabanga lapha
ngezibongo esizithola nakwezinye izizwe esingabala kuzo amaXhosa, abeSuthu kanye
nabeTswana, njalonjalo (Mahonga, 1995).
Izibongo lezi singazehlukanisa kabili: uhlobo lokuqala kuba ngezibonga umuntu

ngamunye ezibizwa ngezihasho. Kukhona futhi lezo ezibonga uhlobo noma isizwe
esinesibongo esithile. Lezo zibongo zibizwa ngokuthi yizithakazelo. Kulezi ezibonga
umuntu ngamunye sekuvame ukuba abantu bacabange ngezibongo zamakhosi kube
kuphela. Yiphutha lelo. Akubongwa iNkosi yodwa. Noma ngubani kanti noma yintoni
ZUL2605/11

iyabongwa. KwaZulu insizwa yayibonga izikhali zayo, ikakhulu iwisa, isagila, isikhwili
nehawu. Kuyavela ukuthi iNkosi uShaka wayebongela ngisho nemizi yakhe. Ngisho
nabafana ekwaluseni babengagcini nje ngokubongana bodwa, kepha yilowo nalowo
ubonga inkunzi yakubo, imanzi inkomazi unondlini wakwabo, ngisho nenja (Mahonga,
1995)
Uhlobo lwesibili lwezinkondlo yizilandelo nemilolozelo. Sesingabala futhi izingoma

namahubo, nokho zona zihambisana nokusina ngakho singeke sasho kugcwale
umlomo ukuthi kuyizinkondlo phaqa. Into eyenza kunamathele ezinkondlweni
izimpawu zobunkondlo. Lapha singacabanga ngamahubo amakhulu esizwe, ayehutshwa
ngemikhosi njengalapho iNkosi izonyathela uselwa ukuze isizwe seshwame, kudliwe
ifutho, kungaphinda futhi ngemikhosi efana nokubekwa kwamakhosi ezihlalweni,
ukuthunwa kweNkosi nxa isikhotheme, ukubuthwa kwamabutho, ihubo lokuphuma
kwempi, neminye eminingi imikhosi. Kube khona amahubo ayebhekene noMvelinqangi
kanti amanye ayehutshelwa iNkosazana yezulu uNomkhubulwano owayehutshelwa
ngemikhosi kaNomdede. Bese kuba amahubo aqondene nomuzi ngamunye noma
umuntu ngamunye (Mahonga, 1995).
Igama elisetshenziswe esihlokweni salesi sigaba elithi IZINKONDLO, lisuselwa

engomeni yomuntu ngamunye. Lena yingoma ayihaya sekukubi, sekunzima, esenxusa
onke amathongo akubo ukuba amsingathe. Onke amakhosi akwaZulu ayanezinkondlo
zawo okuyizibongo ayethi lapho esezihuba kunyakaze izwe lonke. Nentombi mhla uyise
eseyiphethe ngengalo, ephuma nayo kwabo eyothetha ithongo esibayeni, eseyikhipha
ngesango isiya kwamfazongemama, iye ihube inkondlo yayo. Kanti nawo umuzi lowo
uyiphelekezela ngehubo lomndeni.
Izilandelo zona ngezokunikezelana kwabantwana bezidlalela ekhaya. Imilolozelo ihaywa

omame nabazanyana abathulisa izingane. Kusobala-ke ukuthi ubunkondlo balezi
zinhlotshana kabujiyile kangako. Ezinye izinhlobo ezinobunkondlo obungakhombisi
kujiya yizingoma zokungcebeleka nezomsebenzi, ikakhulukazi lezo ezihlatshelelwa
elimeni, emigcagcweni nakwamanye amacece. Kulesi sahluko sizobheka izibongo
zamakhosi, izithakazelo kanye namahubo.
1.2 IZIBONGO ZAMAKHOSI

Kufanele kugqame ukuthi ngeke kusachazwa ukuthi buyini ubunkondlo bomdabu
ngoba phela kabehlukene nobunkondlo jikelele. Uma sewuqonda kahle ukuthi buyini
ubunkondlo, sekumele uthathe zona lezo zimpawu ozaziyo uchaze ngazo ubunkondlo
bomdabu lobu okukhulunywa ngabo lapha. Okusho ukuthi nazo lezi zomdabu, zehlukile
ebucikweni obuyiphrozi ngenxa yesakhiwo sazo kanye nokushuba kolimi lwazo olucebe
kakhulu ngezifenqo.
Izibongo zamakhosi zibamba iqhaza elibalulekile ngoba zisitshela kabanzi mayelana

nokubusa kwenkosi, ngokuvumbulula amaqiniso obuqhawe nobuvaka baleyo nkosi
ebusayo. Ezibongweni kukhona amaqiniso ngeNkosi uqobo lwayo kanye nesizwe
sonkana. Ngakho-ke zibuye ziqukathe umlando oqhubekayo wesizwe nenkosi yaso.
Esikuphawulayo ukuthi izibongo zingafaniswa nomkhuleko, ngoba zihlanganisa
abangasekho nalabo abaphilayo. Lokhu zikwenza ngokuba zibonge, zifisele iNkosi
impilo ende ziyicelele futhi unwele olude, bese zihlanganisa iNkosi nesizwe sayo. Izibongo
ziphinde ziphawuleke ngokushuba kolimi nokuphakama nokwehla kwezwi lembongi
liviyoviyoza, linkenteza kuze kusiphuke unwele kulabo abasuke belalele.
2
INGXENYE 1 : Izinkondlo zomdabu
Izibongo ziwuhlobo oluthize lobugagu obunobunkondlo obusezingeni elithe thuthu.

Ezibongweni lapha imbongi isuke iyiveza njengoba injalo iNkosi emehlweni esizwe.
yeneka imizwa kanye nemicabango yayo mayelana nendlela iNkosi eyakhiwe ngayo, noma
ngomuntu lowo, okukanye ngento ethize. ENkosini imbongi ayigcini ngokweneka imizwa
yayo ngekubonayo, kodwa igcina isiwumlomo wesizwe sonkana. Lapha isuke itusa ubuhle
benkosi, okuhle okwenziwe iNkosi, kanye nokuyivusa lapho ithuke yaphaphalaza khona.
Imbongi lena, uyena umuntu kuphela owayenamandla okutshela iNkosi ezikabhoqo
ngaphandle kokuphikiswa (Mathenjwa noMaphumulo, 1993)
Izibongo ziwumsebenzi wesinwe, ziyiqholo negugu elikhulu lesizwe njengoba kuveziwe

ngenhla. Futhi zikhombisa ukuphakama kwezinga lomsebenzi wobuciko baleso naleso
sizwe, nalolo luhlanga. Khona-ke iqiniso wukuthi imvama izibongo zingezamakhosi.
Untukazana nje alunazo izibongo lunezihasho! (Mabuya, 1988).
Izibongo zamakhosi nezinduna zibalulekile kakhulu kunezinye ngoba zibandakanya konke

okuphathelene naleso sizwe futhi zibalulekile nakwezombusazwe. Izibongo zibambe
iqhaza elikhulu emphakathini wamaZulu. Isizathu yingoba zinikeza umlando ongaguquki
ngesizwe samaZulu. Kuyavela ukuthi izibongo zaziyincwadi yesizwe samaZulu njengoba
konke okomlando kwakugcinwe kuzo izibongo. Ziphinde zifaniswe nomvumbululi
wamaqiniso athile akade enganakekile empilweni yabantu kanye nendawo abahlala kuyo
nesimo senhlalo yabo. Zixhumanisa iNkosi nezinyanya. AmaZulu ayethembele kuzo
izibongo ngoba ziyajabulisa, zikhuthaza ikhono lokuqamba bese zisebenza umsebenzi
wokuqhakambisa ubuzwe. Izibongo ziqukethe ulwazi ngokubusa kwenkosi, amabutho
ayo, imizi yayo, izitha zayo, izimpi ezilwile kanti zibuye ziveze ubunjalo benkosi noma
ubugwala bayo (Mafeje, 1967 noNyembezi, 1958).
Ezibongweni kukhona amaqiniso ngeNkosi uqobo lwayo kanye nesizwe sonkana,

ngakho-ke ziqukethe umlando oqhubekayo wesizwe nenkosi yaso. Ubude nobumnandi
bezibongo buvezwa yimpilo yeNkosi nezigameko ekuphileni kwayo.
Ulwazi imbongi iluthola ngalokho ehlangabezana nakho, nalokho ezibonela khona

nekuzwa kukhulunywa. Imbongi ihlala njalo isondelene neNkosi. Ikwenza lokhu
ngesizathu sokuqaphela izenzo zayo iNkosi, ukwenza kwayo uma ibhekene nezinkinga
kanye nobudlelwano bayo nesizwe sayo kanye nezizwe ezingomakhelwane (Hadebe,
1992). Esikuphawulayo ukuthi izibongo zingafaniswa nomkhuleko ngoba zihlanganisa
abangasekho nalabo abaphilayo. Ziyabonga, zibongela iNkosi impilo ende, zicele futhi,
ziyicelele unwele olude, bese zihlanganisa iNkosi nesizwe sayo (Mabuya, 1988).
UKunene (1962), uzehlukanisa izibongo zamakhosi ngemikhakha emithathu noma

izinkathi ezintathu.
• Izibongo zamakhosi ngaphambi kokubusa kweNkosi uShaka.

• Izibongo zamakhosi ngesikhathi sokubusa kweNkosi uShaka.
• Izibongo zamakhosi emva kokubusa kweNkosi uShaka.
• Izibongo ngaphambi kokubusa kweNkosi uShaka zabe ziqhakambisa umculo,
ukuzingela, imvelo, ukweshela kanye nenzululwazi.
Izibongo zamakhosi ngesikhathi sokubusa kweNkosi uShaka ziqhakambisa kakhulu

ubuzwe, ukunqoba, ubunkondlo obuqephuzayo, isakhiwo esihlukile, izithombemagama
kanye nophawu.
Izibongo emva kokubusa kweNkosi uShaka ziphindela emuva ngokuncika emilolozelweni.

Zikhombisa ukulangazelela ubukhulu nobukhosi osebunyamalala, lapho amandla kaZulu
esephelile. Kuzokhumbuleka ukuthi umbuso kaZulu wawakhiwe ngamabutho (Military
ZUL2605/13

state), phela iNkosi uShaka ngaphambi kokuba athathe izintambo zokubusa kwaZulu
wabe engumkhuzi nomdidiyeli wamabutho ngaphansi kweNkosi yakwaMthethwa. Lokhu
kwakha isimo sobukhulu bobukhosi, yiso lesi simo esasesinyamalala ngenxa yobumba
olwase lubhidlika. Isizathu kungenxa yokuthi impi yabe isesendeni, uzalo lombuso kaZulu
laqembukelana phakathi ngenxa yeSilo saseMgungundlovu iSilo uDingane esakha
itulo nobabekazi uMkabayi kanye nabanye abafowabo bagudluza iSilo sakwaDukuza
uShaka ngokusisoconga. UDingane waphinda waxova izinto ngokubulala amaBhunu
engenzanga lutho. Waphinda waxabana nomfowabo iSilo sakwanoDwengu uMpande,
okwagcina ngokuba uMpande amhlasele elekelelwa amaBhunu. Emva kokubusa kwesilo
uMpande, kwathatha indodana yakhe isilo uCetshwayo ongabusanga kahle ngenxa
yamaNgisi ayesengene agamanxa ezindabeni zombuso kaZulu. Lokhu okwagcina
ngakho ukuhlakazwa kombuso kaZulu ngonyaka we-1884 amaNgisi ayeselekelelwa
uziBhebhu kamaPhitha wendlu yakwaMandlakazi endlunkulu yakwaZulu. Lokhu
kwaholela ekudatshulweni kwezwe lakwaZulu ngokwezifunda.
1.3 ISAKHIWO
Izibongo zisuselwa ezehlakalweni nasezintweni ezibonakalayo, azifani nenkondlo
eqanjwa isuselwa ekhanda lapho imbongi idlulisa umlayezo ngento ethile (Makhoba,
2014). Omunye umehluko ogqamile okhona phakathi kwezinkondlo nezibongo ukuthi
izinkondlo zibhalwa zibe nezitanza noma amavesi noma izindima, kanti izibongo
zehlukaniswa ngokuthatha ithamo lomoya. Kanti zinamabinza angalandeli iphethini
ethile. Ngisho nemigqa yazo izibongo ayilandeli umgomo othile. Lokhu kuyagqama uma
uyibhekisisa kahle ukuthi umugqa nomugqa uba namagama angalingani nawomunye
umugqa. Yimbongi ezihlelela ngokwayo izibongo ingalandeli mthetho. Lokhu kungenxa
yokuthi izibongo zazingabhalwa phansi kodwa zaziba sekhanda lembongi noma lomhayi.
Uma-ke sekusuka othile esezibhala, ubeka izimpawu zokuloba lapho ezwe khona
ngendlebe ukuthi kumele zibekwe khona. Lapho ezwe khona imbongi ithatha ithamo
lomoya uye akhombise ngokubeka ungqi.
Uma siqhubeka nokuhlaziya kuyavela ukuthi izibongo ziyigama eliwubuningi besibongo

kepha isibongo asihlanganise lutho nokubongela. Uma kukhulunywa ngokubongela
izibongo azinabo ubunye. Esizweni samaZulu imbongi ithola umsebenzi wokubongela
iNkosi ngenxa yekhono layo lokubongela. Ngokuvamile kwakuba ngabantu abanesibindi
bengathandabuzi ukugxeka okubhedayo uma iNkosi isiphaphalaza ngoba yibona
kuphela abanelungelo lokugxeka iNkosi emphakathini baphinde futhi bayikhuze,
bayeluleke, kokunye bayithethise. Yikho lokhu okwakwenza amakhosi azithande
izimbongi kangangoba ayezixoshisa ngemihlambi yezinkomo futhi bazakhele ngisho
nemizi. Makugqame ukuthi akekho umuntu owayethathwa ayoqeqeshelwa noma
ayofundiswa ubumbongi. Ngamanye amazwi azikho izikole lapho kufundiswa khona
izimbongi. Ngokujwayelekile kuyaye kube ngumuntu onekhono nobuciko bokubeka
inkulumo ngendlela enongayo. Yingakho nje iNkosi kungathiwa iNkosi ngempela
kepha ingathekiswa nezingathekiso zonke. Isibonelo: kuthiwa umlilo, inyathi, ibululu,
indlondlo, inkunzi, inkonyane, isihlahla njalonjalo (Ngubane, 1951).
Okucacayo futhi ukusetshenziswa kolimi. Ezibongweni izinga lolimi olujulile lithe

thuthu. Lokhu kungenxa yokuthi kusetshenziswa amagama akade agcina ukusetshenziswa
olimini ukwakha izithombemagama. Izithombemagama zigqanyiswa ukusetshenziswa
kwezifengqo. Kanti ezinkondlweni zikhona izithombemagama ezakhiwe ngamagama
ajwayelekile, kube wukuthi-ke ayicashisile kakhulu inkulumo.
4
1.4 UMLANDO NGOBUHOLI BENDABUKO
1.4.1 Imbongi
Uma kukhulunywa ngezibongo zamakhosi akwenzeki ukuba ungaphawuli lutho
ngembongi (noma inyosi) okuyiyona eqopha lezo zibongo. Ezikhathini zawo khokho
yileyo naleyo Nkosi yayiba nezimbongi zayo eziyithophayo. Njengoba iNkosi inemizi
eminingi nje, kulowo nalowo muzi wayo kwakuba khona imbongi okuyiyona ezoyibonga
nxa ihambele kulowo muzi. Yize kunjalo yayikhona nokho imbongi enkulu yesizwe ehlala
njalo iseduze neNkosi ukuze kuthi konke okwenziwa yiNkosi noma okwenzeka kuyo
izosheshe ikuqophe ezibongweni (Mahonga, 1995). Sikhuluma nje umfo kaMdletshe
ungenetsheni inyosi yeNgonyama esesihlalweni, wenza lowo msebenzi wokuba abe seduze
neNkosi ngaso sonke isikhathi. Imbongi yayehlukile ngemvunulo yayo eyayikhanga
kanti yayinikeza isithunzi. Yayihlonishwa ngoba yabe inelungelo lokuqopha konke
okwenzekile okungaba kubi noma okuhle. Yayingumlomo wesizwe ngokuba lapho
isizwe sikhononda noma sisola ukwenza kwenkosi, imbongi yayikuqopha konke lokho
bese ikufaka ezibongweni zenkosi. Lesi senzo sasingasizi abantu kuphela, ngisho nayo
inkosi uqobo yayisizakala ukuze yazi lapho isishayisa khona nalapho yenze kahle khona.
Ngubani owayengayivusa ngaphandle kwembongi? Konke lokhu imbongi yayikwenza
ngokusebenzisa ubugagu. Lokho-ke kwakuyithonya inkosi, ngendlela yokuthi yize
inhliziyo yayo kade isigaya izibozi, ngenxa yokuhashwa imbongi ngobugagu izizwe
isihlambuluka. Lokhu kuyagqama ngesikhathi sokubusa kwenkosi uShaka lapho uGala
kaNodade umfokaBiyela okwathi ngokubonga kwakhe inkosi uShaka, kwayiphumelelisa
ukuyifaka itshe esiswini (wayiphaphamisa) ngokuyiqungisa isibindi sokuba ingabhubhisi
isizwe sayo ngokulilela iNdlovukazi, uNandi. Nempela inkosi yamemezela ezweni lonke
yathi sekuphelile ukuzilela unina (Nyembezi 1958).
Ukubonga lokhu ngokukaMabuya (1988) kuhambisana namandla ogqozi oluqubuka

lushuqungane emizweni yayo imbongi, bese-ke eluphumesa lolu gqozi ngezibongo.
Yingakho nje uma imbongi isisemandleni okubongela ayibe isaba yilowa muntu
owaziwayo isuke isihamba emhlabeni wayo yodwa, isimunye namathongo ohlanga
okuyiwona aphemba lomlilo kuyona. Ithi lapho sekuyisukile imbongi ingabe isama
ndawonye, kepha idimede izulazula, inyakazisa umzimba, yehla yenyuka. Ikwenza konke
lokhu nje umzimba wayo uhambisana nezwi layo njengalokhu lihamba ngobuviyoviyo.
Ngokuvamile izibukeli ziyathatheka uzwe sezivungama zithi: Musho! Amagama nezigaba
zezibongo akubi nesisindo esifanayo. Ndawondawo uyaye uzwe imbongi igcizelela
okuthile ngokudazuluka sengathi iphotha intambo ende ebheke ezulwini. Konke lokhu
kukhombisa amazinga ehlukene imbongi ezama ukuwachachisa ekubongeni kwayo.
Ngenxa yokuthi izibongo ziwumlando ohambisana nesikhathi, kuyenzeka imbongi
ithatheke ngangokuthi izosebenzisa amagama athile angasavamile kubantu baleso
sikhathi. Ngakho-ke lokhu kudala ukuba ulimi lwezibongo lushube kakhulu kunolimi
lwezinkondlo (Mabuya, 1988). Yingakho nje imbongi iphinde isebenzise izifekethiso
eziningi ukuze umsebenzi wayo ungabi sangxoxo yemihla namalanga eyisidadada nje.
Okuningi kwalokhu esichaze ngenhla sekuyotholakala ezibongweni zamakhosi njengoba

sizokwenza izibonelo ngazo uma sezihlaziywa.
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1.4.2 Imisebenzi yembongi
1.4.2.1 Ukuphuma kwempi

Bekuthi lapho inkosi isiqedile ukuyala ngamasu okufanele impi ihlasele ngawo, lapho
amabutho esegqishe ngezinkani, kuqale yona imbongi iwavulele indlele ngokuhasha
amakhosi. Njalo nxashana ibongela, kwabe kungumgomo ukuba iqale ngamakhosi
asakhothama, azala inkosi ebusayo. Phela konke bekubikwa kuwo kucelwa futhi kuwo.
Imbongi izobonga njalo ize ifike kulena ebusayo, icela indlela enhle nokunqoba. Lapho
isiyehla yenyuka emkhumbini wempi, phela yona isiqalile ukuhlaba izitha. Ithi kade
isekhaleni lempi uyayethuka isisemuva kogcinalishone. Namabutho awathule belu,
nawo avuma inkondlo yenkosi, asenuka igazi ngamakhala, asefisa sengathi ngabe
asephezu kwabo abafo. Kothi lapho ima khona imbongi ithi isathatha umoya, azwakale
amabutho esethi: “Bayede uliZulu”! kokunye athi: “Musho okaNdaba!” sekuzohanjwake
njalo kuqondaniswe nokuba kuyolalelwa ngakuzo izitha ngoba phela uZulu ubehlasela
ngokukhala kwezinkukhu. Nakhona belu, kozwakala ngayo imbongi isigedeza,
kanti isibika ukuthi baphakathi. Izosho maqede kwenanele izihosha kudume izaho.
Imbongi lapho isiyagqanqula, isiphikelele ukuwugimbikica ngomzuzwana umuzi lowo
wenkosi ehlaselwayo. Nempela kuzobanjalo lapho bezwa ukuthi le nkosi ebongwayo
ngeyakwaZulu. Buyochitheka bugayiwe, kufe gula linamasi ngempela.
Kothi kusafudumala kusenjalo, iqhele imbongi phela ngenhloso yokudedela amabutho

ukuba nawo enze lokho eze ngakho. Yona isizobheka indawo ethe qekelele, lapho izobona
kahle khona ukubambana kwayo impi, nokuthi yibaphi abahlabene kuqala. Izophinda
futhi ibheke namaqhawe abafo azosala enkundleni ukuze ikwazi ukuqamba izibongo
zenkosi ngawo (Msimang,1975); uyayizwa isithi:
Izulu elidume emva komuzi eKuqobekeni,

Lazithatha izihlangu zamaPhela
Wamudla uNomhlanjane ezalwa nguZwide;
Wamudla uDayingubo ezalwa nguZwide;
Wamudla uNombengula ezalwa uZwide.
Wamudla uMpondophumelela kwezinde eMapheleni;
Wamudla uMntimona ezalwa nguGaqa emaPheleni;
Wamudla uMdandazi kaGaqa emaPheleni;
Wamudla uNozigaba kaThatho;
Wamudla uNkayishana eCwecweni. (izibongo zikaShaka) (Nyembezi, 1958)
Laba ababalwa yimbongi izikhulu ngoba phela inkosi isuke ingakahlabani uma kusafe
abantukazana nje, kepha kungafa izikhulu njengabantwana bakaZwide laba ababalwayo,
inkosi ibongwa ngazo. Kuthi izitha lapho ziyizwa imbongi ibala kanjalo ukukhandabezana
kwenkosi, zigcine ngakho ukubhincela nxanye.
Kokunye uma impi inamandla kakhulu, kubonakala ukuthi amabutho athile ezitha
isiyawabhuqa, kozwakala ngayo futhi imbongi/i isithi:
Izulu elidum phezu kwaMaqongqo omabili,

Laduma lazithatha izihlangu zombelebele,
Lazithatha izihlangu zakwaBulawayo,
Lazithatha izihlangu zeZinyosi,
Lazithatha izihlangu zoDlambedlu.
Lazithatha izihlangu zikaNongamnyana.
Lazithatha izihlangu zoMgumanqa!” (iNkosi uMpande ke lowo)
6
Lana ngamabutho eNkosi uDingane abhuqwa empini yaseMaqongqo. Konke lokhu

imbongi ikubona kahle izihlalele esikhoweni sayo. Kuthi lapho kubukeka sengathi
iyahlehla impi yenkosi, ikhuze ibabaze ithi: Kazi niyobuyela kuphi? Phela iNkosi
uShaka yayiwadonsa ngezindlebe amabutho akhe ukuthi aze angalinge abaleke ngcono
afele empini onke ngoba ngisho angaze abaleke yena uyofike awabulale. Yingakho nje
zazizidela izinsizwa zakhe ngisho bewuhlakaza umkhumbi abafo. Kothi lapho sebewa
izindimbane, nomuntu eseqa izidumbu ngaphezulu, izwakale imbongi ithi; “Kudela
wena osulapho (Nyembezi, 1958).
Kanjalo futhi nalapho impi isibuyela ekhaya, isiyobika, kozwakala ngayo imbongi isilanda
kuzo izibongo zayo ukuthi izinto zihambe kanjani. Nabasale empini bozwakala ngaso
leso sikhathi izinto zenzeka. Inkosi nayo isizophuma sekumi nedolo, izwa ukuthi konke
kuhambe kahle, ingani nanso imbongi isho ithi:
Wathi esadla ezinye wadl’ ezinye,

Wath’ esadla ezinye wadl’ ezinye!
1.4.2.2 Ukutshalwa kweNkosi

Yonke imininingwane esiyibona yenziwa ngabefundisi lapho kungcwatshwa umuntu,
kuqala yabe yenziwa yimbongi, nxashana kukhotheme inkosi. Yiyona imbongi eyabe
yenza inkonzo yomngcwabo ngale ndlela.
Ngokwasendulo inkosi yayingalilelwa kakhulu lapho isiye koyisemkhulu, kepha bekuhlalwa

ngokuhuba amahubo esizwe nenkondlo eyabe iyikhonzile ngenkathi isaphila. Sonke leso
sikhathi imbongi yona iyabongela. Ibikela oyise benkosi ukuthi abayemukele. Ibalandisa
ngemisebenzi yenkosi ngenkathi isaphila. Ibatshela ngokuhlabana kwayo ilwela umbuso
wabo, abayishiyela wona. Iyicelela indlela enhle nokuba abaphansi basingathe isizwe
ngenkathi sisibekelwe ifu elimnyama lokufa.
Kothi nalapho usuphuma umkhosi wokuyofihla inkosi, kuhambe imbongi phambili,

icela indlela. Lapho izobe isho ngelilusizi izwi leli, izothela umsebenzi ovele ufanele
ukuzothelwa. Ifike imbongi ihambe ibangana kube sengathi iyabashiya, kanti ikhuluma
namathongo asebukhosini. Izophinda iphenduke ukuze ilande ngemisebenzi yenkosi.
Kokunye ibongele ize iguqe phansi. Lokhu kugcina sekubanga umunyu ngisho
emabuthweni. Abanye abangamagagu bayehluleka ukuzibamba, nabo bezwakale
sebegedeza, bebonga amakhosi. Luyoze lwehlise uhlaka, ilokhu impompolozile imbongi
icela indlela nohambo oluhle nokwemukeleka phambili kumntanenkosi (Msimang, 1975).
1.4.2.3 Ukubongela imikhosi

Noma ngabe yimuphi umkhosi owenziwayo komkhulu, ubikwa yiyo imbongi ngokubona
nxashana inkosi isizophuma, kokunye izonyathela uselwa. Lizothi ibandla lisalindile
esibayeni, izwakale imbongi nebandla liqonde ukuthi inkosi isiyeza. Kanjalo futhi
emva kokubusa, kuzozwakala ngembongi ukuthi umkhosi usuphethiwe. Ngisho inkosi
izozibhungela izindaba zombuso nezinduna zayo, yendulelwa imbongi kanti nesigcawu
sishayelwa yiyo.
1.4.2.4 Ukugcina umlando

Abakuqala babeyazisa kakhulu imbongi ngokwenzela inkosi udumo nokubatshazwa.
Thina namuhla esifike sikutuse kakhulu ukuthi imbongi isigcinela umlando. Kuningi kabi
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engabe asikwazi kepha sifike sikuthole ezibongweni. Phela abantu abaningi abasawazi
umlando wesiZulu. Yingakho nje abanye bephambanisa ukhondolo lwamakhosi
akwaZulu. Abanye ubezwa bethi iNkosi uShaka uzalwa yiNkosi uCetshwayo. Uma
selamanisa amakhosi akwaZulu, umuntu owaqala ngqa ukubizwa ngeNkosi KwaZulu,
iNkosi uShaka. Ngaphambi kwakhe isizwe samaZulu sabe siyisizwana esincane siphila
ngaphansi kwamakhosi afana nawoJobe, noDingiswayo amakhosi akwaMthethwa. Nokho
ukuze sixhume kahle ulibo lokwelamana kwamakhosi akwaZulu kuzoqalwa ngayo
inzalabantu nawo lawo makhosana. Ukhulukhulu wesizwe uMalandela ngokulandela
izinkomo zamadoda. UMalandela wazala uQwabe noZulu. Umuzi wakhe wabe
ungaseBabanago. UQwabe waxabana nomnawakhe uZulu, wabe esembuka uZulu
eyokwakha eMkhumbane phezu kweMfolozi, UZulu wazala uNkosinkulu, yena wazala
uPhunga noMageba bengamawele. UMageba wazala uNdaba, uNdaba wazala uJama,
kwathi uJama wazala uSenzangakhona. USenzangakhona wazala uShaka, uDingane
kanye noMpande. Emva kokuba uShaka noDingane bengazange babe nenzalo ulibo
lobukhosi lwaxhunywa uMpande owazala uCetshwayo noMbuyaze. UCetshwayo wazala
uDinizulu. UDinizulu wazala uSolomoni, yena wazala uBhekuzulu, kwathi uBhekuzulu
wazala ingonyama esesihlalweni okwamanje, uZwelithini (Msimang, 1975).
Ezibongweni zikaNdaba nezikaJama, asifundi lutho kangako ngomlando wamaZulu,

kakade uZulu kwakungakabi sizwe esingakanani. Izibongo zabo zisitshela ngobunjalo
babo ziqu kanye nemikhosi ethile eyayiligugu kulezo zinsuku. Okwesibili ukuthi
kazisitsheli lutho ngeminyaka ababephila futhi bebusa ngayo laba asebebaliwe kepha
le minyaka sayiqoshelwa abelungu abasheshe bafika kwelakwaZulu kwase kuthi
ngokukhuthala kwabo basiqophela phansi umlando. Okuyisiminya wukuthi wonke
uZulu osekhanyiselwe uyayitusa kakhulu imizamo yawoFynn, noGardner, nabanye
ababelamayo njengawoStuart njalonjalo.
Kuyavela futhi ngokomlando ukuthi uZulu uyisizwe samaqhawe azenzo zawo zengeza
kakhulu emlandweni wesizwe. Lokho kukodwa kusitshela ngokusobala ukuthi umlando
wesizwe akusiyona nje impilo yenkosi kuphela, kakade inkosi iyinkosi ngabantu bayo.
Maningi kakhulu amaqhawe kaZulu ngeke sawaqeda ukuwabala. Ukubala lawo anqala
ukuze imisebenzi yawo ingalibaleki emphakathini kepha ihlale ikhunjulwa. Ezikhathini
zenkosi uSenzangakhona singabala uMudli. KwezeNkosi uShaka singabala uMdlaka
undunakulu wempi, uMbopha kaSithayi inceku, uNdlela kaSompisi, uGala kaNodade
wakwaBiyela owayengomunye wabaluleki beLembe. Ngesikhathi seNkosi uDingane
singabala uNzobo wakwaNtombela, uNdlela kaSompisi undunankulu wesizwe,
uNozishada kaMaqhoboza. Kanti sekubusa iNkosi uMpande kwagqama uNongalaza,
uMasiphula uMakhasana nabanye. Sekubusa iNkosi uCetshwayo izikhulu zikaZulu zasina
zidedelana ziveza ukwethembeka nobuqotho, zakha umlando kaZulu esikhathini esibucayi
kakhulu lapho abelungu base bengene ngesiphanga bephokophele ukuketula umbuso
kaZulu. Nampa abanye balawo maqhawe: uMnyamana kaNgqengelele undunankulu
wesizwe, Utshingwayo kaMahole wakaKhoza undunankulu wempi, uMehlokazulu,
uNdabuko kaMpande, uDabulamanzi kaMpande njalonjalo (Msimang, 1975).
1.4.3 Ulimi
Okucacayo futhi ukusetshenziswa kolimi. Ezibongweni izinga lolimi olujulile lithe thuthu.
Lokhu kungenxa yokuthi kusetshenziswa amagama akade agcina ukusetshenziswa olimini
(abanye bathi madala) ukwakha imifanekisomqondo nokuphakamisa izinga lobuciko
nokucikoza. Imifanekisomqondo igqanyiswa ukusetshenziswa kwezifengqo. Kanti
ezinkondlweni kukhona izithombemagama imifanekisomqondo eyakhiwe ngamagama
ajwayelekile, kube wukuthi-ke ayicashisiwe kakhulu inkulumo. Ukusetshenziswa
kolimi ngendlela enobuciko bokunkondloza okufaka ukusetshenziswa kwamagama
8
angajwayelekile, noma ukusetshenziswa kwamagama ajwayelekile ngendlela

engajwayelekile.
Ake sibheke izibonelo ngezansi
A. Izibongo zeSilo uDingiswayo, imbongi ithi:
• Unofukuthwayo. (uNyembezi, 1958) uthi imbongi yayiqonde ukuthi: izitha zikaDingiswayo

zazifuna ukumudla luhlaza)
Iphinde imbongi ithi:
• Impunzi evuke nomkhonto (uNyembezi, 1958) uthi impunzi iwuphawu lokuzingelwa,

ukuvuka nomkhonto ukuphonsa umbalane kusho ukusinda ungafi)
Izibongo zeSilo uShaka
• UNomakhwelo, ingonyama
Umahlom’ ehlathini njengohlanya,
Uhlanya olusemehlweni amadoda.
uNyembezi, (1958) uthi: uShaka esahlala kwaMthethwa wakwazi ukubulala ibhubesi

kanye nohlanya olwaseluhluphe isikhathi eside amadoda elusaba
Imbongi iphinde ithi:
• Isilwan’ esavukela abantu ekweneni. (uNyembezi, 1958) uthi: uShaka wavukela wabulala
• uSigujana noMudli benganakile ngesikhathi uSigujana ebekwa esikhundleni sobukhosi)
• Usalakutshelwa, (uNyembezi, 1958) uthi: iSilo uShaka wayelalela ingqondo yakhe
kwesinye isikhathi engaboniseki)
• Usal’ ukunyenyezelwa (uphinde uNyembezi athi: iSilo uShaka sasingahletshelwa).
• Uvemvana lukaphunga,
Lumabal’ azizinge sengathi abekiwe.
(UNyembezi uthi: iSilo uShaka wayenogazi ethandeka)
1.4.3.1 Izibongo zeSilo uDingane:
• Umgabadeli,
Owagabadela inkundla yakwaBulawayo. (uNyembezi uthi: uDingane wangena
ngendlovu iyangena esigodlweni seSilo umfowabo uShaka wambulala elekelelwa
umfowabo nenceku yeSilo uShaka uMbopha)
• Isiziba esinzonzo sizonzobele,

Siminzis umunt’ eth’ uyageza. (uNyembezi uthi): uSilo uDingane wayeyingozi buthule)
• UMalunguz’ izindonga kad’ ukuwela. (uNyembezi uthi: iSilo uDingane wayebhekisisa

acophelele kandube athabathe isinqumo noma eyenze into ngoba wayenovalo
engathembi lutho)
1.4.3.2 Izibongo zeSilo uMpande:
• USanda sithebeni njengensonyama. (uNyembezi uthi): ukungena kweSilo uMpande

ebukhosini kwakungalindelwe muntu ngoba nempilo yakhe yayingenhle)
ZUL2605/19

• Inkwenkwez ephum’ izilwane zabikelana,

Kubikelana ikhwezi nesilimela. (UNyembezi uthi): iSilo uMpande wafana nalezi
zinkanyezi eziqhakaza kakhulu esibhakabhakeni kunezinye, lokho-ke kwakhanga wonke
umuntu)
• Umhloph’ ophandlayo,
Kithi kwaNodwengu,
Umhlophe ophandla njengelanga
Lona liphandla phezulu.
(UNyembezi, (1958) uthi: lokhu kwakuchaza ukuthi iSilo uMpande wayehlonishwa,
umuntu engeke ajamelane naye emehlweni ngoba wayexhopha)
1.4.3.3 Izithako zolimi

Kuyavela ukuthi nazo izibongo zamakhosi zinazo izithako zolimi njengoba zikhona
zivela ezinkondlweni zesimanje. Njengoba izinzwa zisebenza ezinkondlweni zesimanje,
nakuzo izinkondlo zomdabu ziyasebenza. Lapha ngezansi zihlelwe ngokwezinhlobo
zazo njengoba zitholakala emzimbeni wenkondlo.
B. Izinzwa: zinhlanu
• Inzwa yokubona.
• Inzwa yokulalela
• Inzwa yokuhogela
• Inzwa yokunambitha.
• Inzwa yokuthinta.
C. Imifanekisomqondo: igqanyiswa yilokhu okulandelayo okuyizithako zolimi

ezibongweni zamakhosi.
1.4.3.4 Izifengqo
Isibonelo:
• Isingathekiso
Izingathekiso zisetshenziswa zisuselwa ezilwaneni kanye nendalo. Ziningana izingathekiso
ezikhona ezibongweni zamakhosi akwaZulu. Izibonelo: sithathe izibongo zeNkosi
uShaka, uDingane noMpande. Lapha Isilo uShaka ungathekiswa kuthiwe: umlilo,
inkomo, iklebe, uvemvane, indlovu enamandla, inyathi, ibululu, indlondlo, inkunzi,
inkonyane, isihlahla, njalonjalo. Isilo uDingane ungathekiswa kuthiwe: uvemvane,
imbuzi, inkomo, indlovu kanye nesiziba. Ngakolunye uhlangothi iSilo uMpande
ungathekiswa kuthiwe: inkanyezi, inkonyane, ibhubesi, isiqu kanye nokhozi. (Ngubane,
1951)
• Isiqhathaniso
Emthabatha lapho liphuma ngakhona,
Emsingisa lapho lishona ngakhona
10
• Isenzasamuntu
Obuz’ amanzi eMbozamo andukuwela.
Amanz’ eMbozamo asal’ ababaza.
• Isenzasasilwane/ ukwenzasasilwane
Inyathi ejame ngomkhonto phezu koMzimvubu
AmaMpondo esaba nokuyehlela.
1.4.3.5 Ukuhlaziywa kwezibongo

Ukuphakama kwezibongo kuvezwa yizifekethiso ezilandelayo:
Isifaniso ifanamsindo
Ifunzanakamisa
Impindamqondo
Ihaba
Isingathekiso
Isiqhathaniso
Isenzasamuntu/isenzasasilwane
Lapha sizoqala ngokubhekisa ezibongweni zamakhosi ehlukene, bese kuthi kamuva

sibhekise kabanzana kwezeNkosi uShaka, iLembe eleqa amanye amalembe ngokukhalipha.
Nokho singakangeni ekuhlaziyeni lokho, kuhle sindlalele ngombuzo othi: Zimpawu zini
ezitholakala ezibongweni esingazithatha ngokuthi ziyisisekelo sezibongo na? Zintathu
lezo zimpawu.
Okokuqala ezibongweni sithola ukutusa nokuphakamisa. Obongwayo ufaniswa

nazo zonke izinto ezinhle, ezitusekayo, ezesabekayo, ezizomakhela isithunzi nogazi
nokuhlonipheka. Yilokho izibongo sizifanisa nohlobo lwezinkondlo esithi ziyindumiso
-(eulog y).
Okwesibili okuyingqikithi yezibongo wukuthi zisitshela kabanzi ngobunjalo

nangokubukeka kwalowo obongwayo. Imbongi ayiphuthi ukubalula lezo zimpawu
ezigqamile ngaye. Sisho ezigqamile phela uma zinomphumela othile emlandweni.
NjengeNkosi, uShaka, imbongi yabona kubalulekile ukuba isitshele ukuthi wabe
engafuni ukwelulekwa (Ntuli, 1995). Lobu bunjalo buyagqama futhi ezibongweni
zikaCetshwayo. Mayelana nenkosi uSenzangakhona imbongi yabona kubalulekile ukuba
ibalule ukuthi wayemuhle umntwana wenkosi. Kanti wayenobugebengu ekwenzeni
izinto ngomshoshaphansi. Izibongo zeNkosi uDingane zisitshela lukhulu ngobunyoka
bakhe, ngokuba izinto engafuni ukuzenza obala, njengoba imbongi isho ithi:
Inzima ewukwena koMkhumbane
Khona kwena kungafakwa lunyawo
Lapho imbongi imqhathanisa noShaka, ifica ukuthi uDingane yena wabe ezemukela
izeluleko. Nakho phela siyizwa ithi:
Imbuzi kaDambuza benoNdlela

Abayibambe ngendlela yabekezela
AyinjengekaMdlaka, ngaseNtshobozeni
Yen’ ayibambe ngendlebe
Yadabula yaqed’ amadoda.
ZUL2605/111

Lokhu kuphawula kabanzi ngobunjalo balowo obongwayo kwenza ukuba izibongo

lezi ziphinde zifaniswe nohlobo lwezinkondlo esilubiza ngokuthi yi-Ode okuyinkondlo
enokubongela okuthile, okuseqophelweni eliphezulu (Cope, 1968).
Okwesithathu nokokugcina okungumqukuthu odingidwa yizinkondlo wumlando.

Ziphawula okuningi okwenzeka ngesikhathi inkosi ebongwayo ibusa. Sichazelwa
kabanzi ngokuhlabana nokunqoba kwayo nanxa okuyichilo njengokwehlulwa kwayo,
kungavezwa. Sitshelwa ngesimo eyabusa phakathi kwaso, njengokuthi nje uShaka yena
kwakuchonywa ngaye, kukhona abathile abacabanga ukuthi akasoze alibuse:
UTeku lwabafazi bakwaNomgabhi,

Betekula behlezi emlovini,
Beth’ uShaka kakayikubusa kayikubankosi,
Kanti kunyakan’ ezakunethezeka.
Ngenxa yokugxila kwezibongo emlandweni siphinde futhi sizifanise nohlobo

lwezinkondlo ezibizwa ngokuthi yinkondlomlamdo -(epic), okuyinkondlo ende kakhulu
equkethe umlando.
Uma sesiphetha lapha besidingida ingqikithi yezinkondlo, sifuna ukuthola ukuthi

empeleni zisuke zikhuluma ngani. Lokhu esikuphawulayo kuyiqiniso nxa sibhekise
ezibongweni zamakhosi. Kanti ezibongweni zezinye izinto, njengemizi, izikhali, izilwane
nokunye, singeke sazithola zonke lezi zimpawu.
1.4.4 Ukuhluzwa kwezibongo zamakhosi

Umhluzi kufanele agxile kakhulu ezimpawini zobunkondlo ikakhulukazi izakhiwo
kanye nokuceba kolimi. Ake silandele lokhu okulandelayo ngamafuphi:
Okokuqala nje ziyatholakala izindima nakhona lapha ezibongweni. Imvamisa leyo

naleyo ndima idingida isihloko esisodwa, noma indikimba yayo ethile, engumqondo
ophelele. Lezi zindima zingamadluladlulane, kuye ngalokho imbongi efuna ukukwethula
kuleso sihlokwana. Nokho imbongi eliciko njengaleyo eyasiqambela izibongo zeLembe,
iyaphumelela ekuhleleni izindima ezicishe zilingane. Uma kuqashelwa izibongo zeSilo
sakwaDukuza uShaka kuvame indima enemigqa emine (Cope, 1968).
Okwesibili esikuphawulayo amagama angavamile ukusetshenziswa. Amagama encazelo

yawo angasaqondakali kahle esikhathini okuphilwa kuso. Kunjalo nje la magama
abuye abhekise ezigamekweni ezithile, nazo esesingaziqondisisi. Lokhu kwenza kube
lukhuni ukuqondisisa ukuthi zithini, bese kubalukhuni ukuziqonda kahle. Kokunye
nezifenqo ezisetshenzisiwe, akulula ukuzichaza zonke. Ezinye zifuna umcwaningi ojulayo
ngaphambi kokuba incazelo yazo ivele obala. Nokho ezinye izifenqo, ikakhulukazi
izingathekiso ziba sobala kakhulu njengoba sithola ezibongweni zeSilo uShaka:
UyiSilo! UyiNgwe! UyiNgonyama!

UyiNdlondlo! UyiNdlovu!
Inkosi, uDingiswayo ibongwa kuthiwe:

Izulu liduma futhi Gwabi kaNdaba.
Mayelana nesakhiwo singaphawula ikakhulukazi ukuphindaphinda. Kokunye kuphindwa

uhlamvu noma ilunga (syllable), bese sikhuluma ngofanamsindo:
12
Isidlukula’dlwedlwe,
Uhlany’ olusemehlwen’ amadoda
(UShaka)
Lapha kuphindaphindwe o-dl- nabo-hl-. Le migqa siyicaphune ezibongweni zeNkosi
uShaka. Ngasohlangothini lwezeNkosi uMpande khona sithola ukuphindwaphindwa
kwegama eliphelele. Lokho sikubiza ngokuthi ukuxhumanisa. Kule migqa esiyicaphunile
kuphindwe igama lonke ngasekuqaleni kwalowo nalowo mugqa, esingakuchaza ngokuthi
ukuxhumanisa-ngqo okusekuqaleni (Cope, 1968):
Wathi ihlathi lokuphephela

Wathi linjengelaseDlokweni,
Wathi lingubaba, lingumama,
Wathi linguNongogo.
Kokunye indima ingahle ivunule noma ihlobe kakhulu, ibe nokuxhumanisa okusekuqaleni,
iphinde futhi ibe nokuxhumanisa okusekugcineni. Lokho siyakuthola ezibongweni
zenkosi, uDinuzulu, ezithi:
Wamshaya phans’ uMcwasimbana kaMaphitha,

Wamshaya phans’ uXukwana kaMaphitha,
Wamshaya phans’ uNdlovu kaMaphitha,
Nokho ukuxhumanisa okweqanayo kusihlaba umxhwele kakhulu. Zibonele nawe kule

ndima esiyicaphune ezibongweni zeNkosi uCetshwayo:
Wadl’ uMantantashiya obezalwa wuMpande,

Amakhubal’ adliwa wuyena kwabakwaMpande
Wadl uSomklawana obezalwa wuMpande
Amakhubal’ adliwa wuCetshwayo kwabakaMpande
Wadl’ uMdomba obezalwa wuMpande
Amakhubal’ adliwa wuyena kwabakaMpande
Nokho lokhu bekuzanywa ukubeka amabalengwe nje, kuningi ukuceba kwesakhiwo

ongazitholela kona nxa uzongena ugxile kwezokuhlaziya kwezinkondlo zomdabu.
Ake siwelele ngaphesheya sibheke izibongo zeSilo sakwaDukuza. Lezi zibongo zinde
kakhulu kwezaqoqwa nguJames Stuart, ezishicilelwe ebhukwini likaCope, elisihloko sithi:
IZIBONGO, sithola ubude obuyimigqa engama-450. Kuleyo migqa nizocaphunelwa
engama-29 kube kuphela:
(1) UTeku lwabafazi bakwaNomgabhi,

Betekula behlez’ emlovini,
Beth’ uShaka kakubusa kakuba nkosi,
Kant’ unyakan’ uShaka ezakunethezeka.
(2) Inkom’ ekhal’ eMthonjaneni,
Izizwe zonke ziyizwil’ ukulila,
Izwiwe uDunjwa waseluYengweni,
Yezwiwa uMangcengeza wakwaKhali.
(3) UMlilo wothathe kaMjokwane,
UMlilo oshe ubuhanguhangu,
Oshis’ izikhova eziseDlebe,
Kwaya kwasha neziseMabedlana.
(4) Odabule uNdima noMgovu,
Abafaz’ abanendeni baphuluza,
ZUL2605/113

Imikhubalo bayishay’ izinqindi,

Imbewu bayishaya emahlangeni
Izalukazi zasala emanxiweni,
Amaxhengu asala emizileni,
Iziqu zemithi zabheka phezulu
(5) Odabule kuBuzane phezulu
Wakhethelwa udwendwe lwamaza,
Wadlula kuMcombo zigoduka.
(6) Ondlela bazibuza kuDunjwa,
Kanti angabazibuza kuMbozane,
Yen’ aphang’ ukuya kuNomagaga,
Lafik’ iqhude lamvimbela.
(7) Ozulu lizayo: khwezan’ abantwana,
Ngabadala bodwa abazozibalekela
UDunjwa yedwa limkhandanisile (Nyembezi, 1958).
Lezi zibongo zithinta ikakhulukazi umlando weLembe. Lapha imbongi isizekela ngendlela
eyayingalindelekile inkosi uShaka athatha ngayo ubukhosi, yaphinda yanqoba izizwe
eziningi zaseBunguni.
Okuhlaba umxhwele kakhulu kulezi zibongo ukubumbana kwezindima ezintathu

zokuqala. Yileyo naleyo ndima ingumqukuthu ophelele. Umugqa wokuqala uma wakhelwa
umkhanya ufike wethule ingqikithi yendikimba. Emgqeni wesibili nowesithathu le
ndikimba iyelulwa, ikhuliswe, ngokwenezelela ngemidati ethile. Umugqa wesine
uyayiphetha leyo ngqikithi. Isiphetho endimeni yokuqala neyesithupha siyingwijikhwebu
yalokho ebesikulindele. Yikhono elivamile leli ezibongweni.
Ezindimeni 2,3,7, sithola izingathekiso ezejwayelekile futhi ezibongweni: izingathekiso

zenkomo, umlilo kanye nezulu. Sithola ufanamsindo endimeni yesi-2, umugqa wesi
2, kanye nasendimeni yesi-3, umugqa wesi-3. Emigqeni emibili yokugcina endimeni
yesi -2, nasendimeni yesi-3, kanye futhi nasemgqeni wesithathu nowesine endimeni 4,
sithola impindamqondo.
1.4.4.1 Isihlaziyo
Ake sigxile endikimbeni eyodwa sibone amangwevu embongi mayelana nokuqokwa
kwamagama. Sizobhekisa endimeni yesi-3, ekhuluma ngomlilo. Lesi singathekiso
somlilo sisetshenziswe ngendlela ehlaba umxhwele. Imbongi iqale isitshela ngomlilo
wothathe OSHA ubuhanguhangu. Yisilima sodwa esingamela umlilo obukhali ngalolo
hlobo. Nokho imbongi ithi izikhova zaseDlebe nezaseMabedlana zona kazibalekanga,
zema nje zakhova ngobukhova bazo waze wazifica umlilo wazishabalalisa. Kwasona
isingathekiso sesikhova lesi sikhethwe ngobukhulu ubungcweti nobunyonicwe. Phela
umandukulu lona uthathwa njengesikhulu isilima lesi. Lokhu kudalwa ukuthi le nyoni
ilala emini. Ngokunjalo ayikwazi ukubona izehlakalo ezenzeka emini bese izigwema
lezo eziyingozi kuyo. Kule mbongi abantu baseDlebe nabaseMabedlane kwakungezilima
kwakuyizikhova uqobo lwazo. Uma kwakungenjalo ngabe zalubona ulaka oluza nempi
yeSilo uShaka, zacela empunzini kungakafiki amathonsi abanzi.
Kufanele singakhohlwa ukuthi umlilo lona ngokuvamile ushaya ukhuhle lapho udlule
khona. Lawa mandla kasiwatholi kwezinye izinto zemvelo ezifana namanzi kanye nomoya.
Lokhu kukhombisa ukujula komqondo wembongi. Ibuye futhi imbongi yasebenzisa
uthathe okuwutshani obuvutha ubulungulangu ngempela. Kulolu hlobo lotshani,
umlilo kawuhambi uyabhebhetheka. Lokho kugcizelela ukuthi uShaka wazinqobela
14
kalula izitha zakhe. Kumnandi futhi nokuqhathanisa umlilo obhebhethekayo kanye

nezikhova ezikhovile. Lobu bumnandi bobunkondlo buyedlulela nxa sekusetshenziswe
nefuzamsindo elidalwa ngo- “h” egameni elithi: Ubuhanguhangu, ngoba lomsindo
wo- “h” ufuze wona kanye obangwa wumlilo ohangulayo. Lokho kucacisa isihluku
samabutho kaShaka ngenkathi esehlasela ngoshikishi. Konke lokhu kungubufakazi
bokuthi le mbongi kayivesanga nje yathatha amagama athile yawahlanganisa kwase
kuphuma izibongo. Kepha onke la magama akhethwe ngobugagu obubhince isineke
nobunyoninco obenza sibambe ongezansi, sinkeme, uma sicabanga ngekhono lezimbongi
zomdabu (Nyembezi, 1958).
1.5 IZITHAKAZELO
Kukhona thina maZulu nezinye izizwe zabeNguni esinakho okungekho ezizweni
zabamhlophe. Isibongo nesibongo sinesithakazelo saso, okuyigama likakhokho waleso
sibongo. Pho umehluko ukuphi? Umehluko uya ngobudala balaba bantu. Isibongo
yigama lenzalabantu, ukhulukhulu okunguyena othathwa njengowokuqala ohlotsheni
oluthile (Hlongwane 1995). Imvama kuncane kakhulu okwaziwa ngaye. Singasho-ke
sithi uMchunu, uMkhize, uHadebe njalonjalo, kuncane kakhulu esikwaziyo ngabo
kodwa uma sesicabanga ngoMacingwane, abakwaMchunu bangakutshela ukuthi lowo
kwabe kuyinkosi yakhona edumile. Bangafakaza futhi abakwaMkhize ukuthi ayikho
inkosi yaseMbo eyaduma njengoKhabazela kaMavovo owayebusa ngesikhathi senkosi
uShaka. Kanjalo futhi nabakwaHadebe bayazi ukuthi ayikho inkosi yamaHlubi eyaduma
ukwedlula uBhungane.
Yingakho-ke umuntu ngokwazi ukulandelana kokhokho bakhe, lokhu kumbeka

ekutheni azazi izithakazelo nomlando wakubo. Umuntu okulesi isimo ngeke eswele
lapho engafaka khona ikhanda. Ukuzazi izithakazelo kuyasiza ngoba abakwaMkhize
kuyavela ezithakazelweni zabo ukuthi badabuka eziMbokodweni eningizimu neTheku
(Msimang, 1975).
Akugcini lapha, izithakazelo ziphinde zikutshele okuthile ngomlando waleso sibongo.

Kubo bonke abathakazela ngoMwelase njengabakwaDubazane nje, sifunda ukuthi
esikhathini esedlule ngenkathi uShaka eshakazisa izwe baphuma ngesamagundane,
bengasahambi nangendlela sebenhlanhlatha, phela bathakazela bathi: “Nina bakaMwelase
ongawelanga ngazibuko owawela ngezimpambosi zemifula” (Msimang,1975:57) .
Kuphinde futhi kwenzeke uma umndeni ungabamkhulu kuvela imibango igcine
ngokujokola impela iqembuke iyozakhela yodwa. Bese kuthi izizukulwane zendlu leyo
eqembukile zizozibiza ngesibongo salowo owaqembukayo kube nguyena khulukhulu
wazo. Yingakho nje kutholakala ezithakazelweni ukuthi empeleni abakwabani
laba badabuka kwabakwabani. Asilinganise ngabakwaNdlela, phela laba badabuka
emaChunwini. Izithakazelo ziyasifundisa lokhu: Ndlela, Mnguni, Bayeni, MaChunu
amahle anyathela ngemikhonto esand’ kulolwa. Abahlabise odlula ngendlela. Uma ubheka
nje lapha ngenhla sesifunde lukhulu kulezi zithakazelo. Usuyokwazi nakusasa ukuthi
akaqalwa umuntu wasemaChunwini, ngenxa yokuthi alufakwa lubuya nodaka. Ingani
uyezwa kuthiwa banyathela ngemikhonto esand’ ukulolwa. Kanti baphinde benjalonje
baphane phela bahlabisa umuntu edlula ngendlela (Mzolo, 1977).
Uma kukhulekwa emzini womnumzane kusetshenziswa isithakazelo salowo muzi

kanti noma kubingelelwana kuvame ukusetshenziswa kwazo izithakazelo. Phela
ezithakazelweni kunenhlonipho nokuthakaselana. Lokho kwenza ukuba isithakazelo sithi
ukubaluleka kunesibongo. Kusobala-ke ukuthi owakwaMchunu angakuthulela isigqoko
uma umhashe wathi: “Macingwane”. Kanjalo nowakwaMkhize, nxa uthe: “Khabazela
kaMavovo kaGubhela”. Ujatshuliswa wukuthi umhlanganisa namaqhawe esizwe sakubo.
ZUL2605/115

Ngokunjalo-ke isithakazelo sikhombisa ukumhlonipha lowo othakazelwayo. Siyindlela

yokumenwaya, ezwe ekitazeka kangangoba kungalula ukuba uthole noma yini ongahle
uyidinge kuye. Nakho akukacaci lapha ukuthi kula magama ayizithakazelo esesiwabalulile
ubunkondlo bona bungena ngaphi (Mahonga, 1995).
Izithakazelo nobunkondlo
Isithakazelo sisodwa kasinabo ubunkondlo. Nokho isithakazelo sivame ukuba nengxoxo

ethile elandelayo, ecacisa kabanzi ngalowo okuthakezelwa ngaye. Le ngxoxo ingahle
ibe wumlando oqondene naye, kokunye ibe wumlando wesizwe sakubo. Imvamisa
kuchazwa ubuntu nobunjalo bohlobo lolo oluthakazelwayo (Msimang, 1990) Isibonelo
ngabakwaQwabe, bona bathakazelwa kuthiwe:
Mnguni kaYeyeye,
Abathi bedla
Umuntu bebe bemyenga ngendaba,
Bethi: “Dluya yapha kubeyethwe”!
Kanti bahlinza imbuzi,
Bathi: “Umyobokazi ubeyethe kabuhlungu”,
Sidingida yoyodaba.
Lapha sekuyacaca ukuthi abakwaQwabe ngabeNguni. Kakade ngabakaMalandela laba.

Sekuyavela futhi ukuthi bayancishana, ngoba uma ungahle ukhuleke behlabe imbuzi
bayokuxosha ngelokuthi kakungenwa ngoba umlobokazi ubelethe. Kuningi okunye
okuvezwa yizithakazelo kepha kasiqondene nakho lapha, siqondene nobunkondlo
(Mzolo, 1977).
Ngempela buyavela ubunkondlo kule migqana engenhla. Nanxa kungebunkondlo

obujulile kepha isakhiwo sinakho ukuphindaphinda esikuphawule ezibongweni. Kwande
ikakhulu ukuxhumanisa okweqanayo okusekuqaleni kanye nefanamsindo. Phela imigqa
eyeqanayo iqala kanje: Abathi, Bethi, Bathi, bese kuthi umugqa wesi-3 unefanamsindo
elidalwa ngo-e-ekanti umugqa wesi-4 unefanamsindo elidalwa ngo-ya-no-ye, njalonjalo
(Msimang, 1990 Okunye esikuphawulayo ngale migqana engenhla wukuthi yakha indima.
Yonke iqukethe ubunjalo babantu bakwaQwabe. Ziningi ezinye izibonelo ezifana nalesi.
Ake sithathe isithakazelo sabakwaMiya. Bona bathakazela bathi:
SingabakwaSidinane,
Ngokudina abaLandakazi
Ngob’ uSidinane wayehlab’ inkomo yemithi,
Ethi inkomo kayemithi,
Umuntu kuphela omithayo.
(Mzolo, 1977: 106/07)
Lapha sithi sixoxelwa indaba ethile ngoSidinane (okuyingqikithi yendima), sibe futhi
sithokoziswa wukuxhumanisa okubumba lesi sigaba noma indima ibe ngumqukuthu.
Phela sithola ukuxhumanisa okuyingxemu lapho kuphindaphindwa khona indima
emigqeni emithathu yokuqala, kanti kwemithathu yokugcina ukuphindaphinda umuthi
kusinikeza ukuxhumana ngqo okusekugcineni.
Ukhumbule ukuthi ubunkondlo bubodwa nje abusona isakhiwo kuphela, kodwa isakhiwo
sifaka nolimi olucebe ngezifengqo. Lokhu kuyagqama ezithakazelweni zakwaSibiya ezithi:
“USibiya ngenkomo abafokazana bona bebiya ngamahlahla”. Umbuzo uthi ngabe babiya
ngenkomo ngempela? Qha, inkomo isetshenzisiwe njengesingathekiso. Okuqondwe
yisithakazelo wukuthi bafuye kakhulu abantu bakwaSibiya. Awubheke lapho sichazelwa
16
ngokuthi abantu bakwaMkhwanazi banolaka. Lokhu kubekwe ngobuciko obukhulu

kakhulu ngokusebenzisa isingathekiso sesikhuni esivutha umlilo:-
Sikhuni sebunga
Esivuthe izindawana zonkana,
Savutha ngemuva,
Savutha ngaphambili.(Mzolo, 1977:102)
Sekuyacaca-ke ukuthi alufakwa kulaba bantu, lubuya nodaka ngempela. Usungabheka

isahluko sesi-6 encwadini Udondolo ebhalwe uMaphumulo nezinye futhi ngoba ziningi
ukuze uthole ezinye izibonelo zezithakazelo.
1.6 AMAHUBO
Isidalwa esiwumuntu sihlabelela ngazo zonke izinto ezisizungezile. Amaciko asebenzisa
izinhlupheko nempumelelo ukuze akhe umsebenzi wobuciko. Ongoti basebenzisa
ulimi ukuze baqambe amahubo. Imicimbi yesizwe isuke izimaziseke ngokwenele uma
ingungwe ngamabutho ahuba maqede kuswace unwele kulabo abazalelwa kule ngabadi
kaPhunga noMageba (Donda, 1999). Amahubo anobunkondlo ngoba iningi lezinkondlo
ikakhulukazi izibongo zinezinkomba zokuthi zihlobene namahubo. Ubunkondlo
bamahubo buyadlondlobala ngoba sekukhona nalawo asuselwa nasezintweni ezifike
nabelungu. Ubungoti ubumpetha nobunyonico babaqambi bugqama kakhulu uma
besebenzisa okukhona ukuze bathole okungekho. Lapha kuqondwe ukuthi kuthathwa
umlando owaziwayo uguqulwe ube yihubo (Donda, 1999).
Lolu wuhlobo lokuhaya olubaluleke kakhulu esizweni, wuhlobo olunomlando

ongumgogodla wesizwe. Wuhlobo lolu oluphethe amahubo esizwe afana nemikhuleko
yaso kanye namahubo empi. Aphathwa ngesizotha esimangalisayo ngoba kwawona
anesizotha. Avusa usinga, amadlingozi nombhejazana eNkosini, emaqhaweni,
emabuthweni nasesizweni jikelele ngoba athinta izehlakalo ezimqoka zesizwe esezagcinwa
njengomlando. Uma ehutshwa aze aphelekezelwe ngokusina, kukhonjwe, kunikinwe,
kujikwe, kushingilwe kube sengathi kungalelo langa kwenzeka leso sehlakalo emandulo
(Khumalo, 1993).
Okungaphawulwa ukuthi ahutshwa emikhosini yesizwe neyakomkhulu njengokusinelwa

kweSilo, ukubekwa kwaso, ukuphuma kwempi, ukukhwezwa kweNkosi, ukunqunywa
kwebutho, imikhosi yokweshwama, yomhlanga nokucela imvula kuNomkhubulwane
kanye neminye.
UNtombela, uMathenjwa noDonda, (1997:52) balichaza kanje ihubo:

Amahubo awuhlobo oluthile lokuhaya, imvamisa ahutshwa ngezikhathi ezithile. Kungaba kweseswe,
kuyoganiswa, kuncanywa, kwemuliswa, awokweshwama, awokubekwa kwenkosi neminye imikhosi
engenalo uhlevana losizi lokufa. Wona-ke asetshenziselwa ukuba ashisise igazi, avuse leliya qunga
nosikisiki lwempi. Athunuke amanxeba, avuse nezifezane esezaphola bese akha izibhelekexe zamahlule
enhliziyweni
Kukhona lawa amabili abalulekile esizweni: Kuba khona ihubo lesizwe bese kuba
khona elempi. Leli lesizwe lihutshelwa ukwazisa abaphansi ukuthi sebeyokulwa nezitha
ngakho-ke bacela ukuba abaphansi bahambe nabo bafike banqobe phambili. Kanti leli
lempi lona lihutshelwa ukuqunga isibindi amabutho ukuze ayilungele impi angakwesabi
ukufa (Maphumulo, 1989). Uma ehutshwa kwenye inkatha kuba yiNkosi luqobo ehamba
phambili noma kube yiNduna okanye kube ngumdidiyeli wamabutho. Liba lilokhu
ZUL2605/117

liphindwaphindwa njalo. Yize ihubo liyimigqa nje embalwa kepha injula nobunkondlo
buyesabeka (Khumalo, 1993).
1.6.1 Imvelaphi yamahubo

AmaZulu akholwa ukuthi adalwa wuNkulunkulu. Phakathi kwamagama uMdali aziwa
ngawo, kukhona nelithi wuHlanga. Isilo sibizwa ngalo uHlanga ehubeni elithi:
Uyamemez’ okaNdaba,
UyiNkosi yoHlanga!
Hhe…….hhe……
UyiNkosi yoHlanga.
UyiNkosi yamakhosi.
Imvelaphi yaleli hubo isenkolweni yeSintu ekutheni siyizidalwa zoHlanga. Uma iSilo
sibusa, kumele sazi ukuthi leli hubo liyashumayela ukuthi sona siyiNkosi phezu kwamanye
amaKhosi. Lokhu kusicacisela ukuthi umnikazi wenkosi wuHlanga. Yikho-ke kumele
ibuse abantu boHlanga ngolwazi kanye nangentando yoHlanga.
UDonda, (1997:24) uthi:
Leli hubo akulona elokudlala. Noseseyo akasaseli kulo. Ingani phela lithinta
ubukhosi. Lichaphazela umlibo oxhumanisa ubukhosi bakwaZulu noHlanga
lwesizwe. Yikho nje iNkosi ibizwa ngohlanga lomhlabathi abanye bethi wuhlanga
lwezwe.
Lapha kwaZulu naseSwatini amatshitshi aye ahambise umhlanga eSilweni njengophawu

lokubonisa izwe ukuthi aseyizintombi nto. La matshitshi awuletha ngosuku loMkhosi
WoHlanga lomhlanga. Lo mkhosi uthathwa njengobusisiwe yiNkosazana yezulu
uNomkhubulwane.
UNtombela, nabanye (1997:04) bathi uNomkhubulwane:
Ubhekene nayo yonke impilo yesimame, ubuntombi bezintombi, ukukhulelwa komame kanye
nomkhuhlane ezinganeni. Yonke impilo yesimame ibhekwe wuyena ngeso elibanzi.
Amahubo athathelwa emilolozelweni
UKhumalo, (1993:04) uveza ukuthi ukuhuba kuqala emlolozelweni awubiza ngomlolozelo

buthule. Lapha uMntungwa uthatha ukuhlikihla kukanina lapho ekhahlelwe khona
yingane isengaphakathi njengokuthunduzela okuhambisana nokuhuba buthule. Uma
ingane isizelwe ikhula ngayo imilolozelo. Imilolozelo-ke inobunkondlo kanti eminye
yayo iyahubeka.
UNtuli, (1984:16) uthi:
What is generally known as imilolozelo includes other types of poetic pieces like refrains from
traditional narratives, dialogues and bird songs.
Umlolozelo wokubala izinyoni ohubekayo uthi:
Wen’ usematholeni!
18
Utsetse………………
Ijuba ligad’ elikhulu.
Gqiza selesele.
Wen’ usematholeni!
Utsetse………..
Ilanda ligad’ elikhulu.
Gqiza selesele.
Lo mlolozelo ubamba iqhaza elikhulu ngokulekelela izingane ukuba zazi izinyoni eziningi,
nokho lowo oholayo uthola isikhathi esiningi sokucabanga. UKhumalo, (1993:16) uveza
indlela esasiphicaphicwano yokusho izinyoni eziningi ngesikhathi esincane ngokubuza
umbuzo othi:
Lokhu kwenzeka kanjena:
Umbuzo: Wazi nyonini?

Impendulo: Ngiyayazi.
Umbuzo: Wazi nyonini?
Impendulo: Ngaz’ ungcede.
Lolu lwazi lwezinyoni luba yisingathekiso ehubeni likaMpande elikuHlongwane, (1995:01)

elithi:
Inyoni yaphezulu,
Umlindazwe, zinyane lengwe,
OmSwazi kabasakwaz’ ukuthula,
Yek’ izimpiso zakho Nkosi.
Imbongi kuNyembezi, (1958:63) iveza ukuthi iNkosi uMpande wayendiza ngobuchopho:
Inkonjan’ eyedukel’ ezulwini.
1.6.2 Amahubo asuselwa ezinganekwaneni.

EMakhabeleni kukhona itshe likaNtunjambili. Yileli tshe uMsimang, (1982:55) akhuluma
ngalo:
Phela yena ubengazi ukuthi le ndawo yakwaNtunjambili ikhona ngempela.
Ubethatha ngokuthi nje lelo yizwe lasezinganekwanane, izwe lawo
Demane noDemazane abahlabelela bathi:
Litshe lika Ntunjambili,

Litshe likaNtunjambili
Kalivulwa ngabantu,
Livulwa yizinkonjane;
Zon’ ezindiza phezulu.
Ngivulele ngingene.
Leli hubo lifakaza ukuthi lokhu umuntu phaqa angeke akwenze. Angaphumelela
ukukwenza uma engaphenduka inkonjane. Umuntu oyonqoba yilowo ongase andize
ngenqondo esuka enjikweni yempunzi aye kweyenkalankala. Umuntu osenolwazi
njengenkonjane uyokhuluma namatshe amlalele, uyowatshela ukuba amvulele angene
ZUL2605/119

nempela kube njalo. Wukundiza ngobuchopho okwakuqondwe wuShaka uma etshela

uDingane noMhlangane ukuthi izwe liyobuswa yizinkonjane ezindiza phezulu. Lapha
inkosi UShaka yayiqonde abelungu ngoba bakha ngodaka kanti nokucabanga kwabo
kuphakame ngobuqili.
1.6.3 Amahubo asuselwa kubasebenzisi bomuthi

La mahubo ahutshwa ngabantu abakhuthaza ubunyanga begxeka ubuthakathi. Baqunga
isibindi izinyanga bese bekhomba ngenjumbane abathakathi. Bethemba ukuthi
ubuthakathi bungethuka buncipha. Abantu abenza imithi yizinyanga nabathakathi.
Izangoma okwazo wukubhula kodwa akukho esikweni ukuba zenze imithi. Iziguli
ziyayisebenzisa imithi bese-ke kuthi ekwenziweni nasekusetshenzisweni kwemithi
kuvele amahubo.
1.6.4 Amahubo agxeka ubuthakathi

UDonda, (1997:27) uveza ihubo elukhuza ubukhunkuli:
Ngihlushwa yindoda endala

Izungeza umuzi wami,
Name ngizoyitheng’ imfene.
Kuyabonakala nje ukuthi umthakathi wasebusuku nogibela indangala nguye lona

ozungeza imizi yabantu ebusuku maqede abasokoce bafe beshunqa. Leli hubo lisebenzisa
umthetho weso ngeso. Leli hubo linesingeniso lapho kuvezwa khona indoda ehlushwayo
kanye nomkhunkuli okhathaza umuntu. Indikimba isemgqeni wesibili lapho kuvezwa
khona ukuthi le ndoda endala izungeza umuzi wenye indoda. Umugqa wokugcina uveza
ukuthi nayo le ndoda okuzungezwa umuzi wayo ngeke igoqe izandla kodwa izokwenza
okuthile ukuzivikela ngokuthenga imbuzimawa ukuze nomthakathi akezwe ukuthi
kubuhlungu kanjani ukuloywa.
1.6.5 Amahubo asuselwa ebungomeni

La mahubo ahutshwa yizangoma. Zisuke zizihubela zona ukuphakamisa idlozi, ziwahuba
nxa zigida noma kuyingomboco. Nempela idlozi liyaphakama bese zihluba udlubu
ekhasini. Imimoya evama ukungena izangoma kuba wumndiki, umndawe, umnguni,
umlozi kanye nedlozi. Kunehubo elithinta umndiki nomndawe elithi:
Uyingwe mndiki!
Uyingonyama!
Sikhuphul’ amandawe.
Lezi zilwane ingwe kanye nengonyama zithanda igazi. Umndiki yimimoya yabantu
abafa ezimpini, abafela eziswini zonina kanye nalabo abafela ezingozini ezahlukene.
Le mimoya yabo iyalithanda igazi, yikho-ke ingathekiswa nezilwane ezithanda igazi,
ingwe nengonyama.
1.6.6 Amahubo amantombazane

Uma kuzelwe intombazane kuyaziwa ukuthi izinkomo ezalobola unina zisuke sezibuyele
esibayeni. Uma isikhulile yenzelwa umhlonyane kuhutshwa leli hubo:
20
Kuthonjwe ngaphi kwakhala ingungu?
Oyaye!
Kuthonjwe eZingeni kwakhal’ ingungu.
Kuthombe bani kwakhal’ ingungu?
Oyaye?
Kuthomb’ uMamozi kwakhal’ ingungu.
Oyaye.
Bathi uma behuba leli hubo ibe ikhala ngempela ingungu. Ikhala njalo ihambisana
nokusina okuhambisana nenkwahla yehlombe. Kunenkolelo yokuthi uma lowo
okhuliswayo bungasekho ubuntombi, ingungu ayikhali iyabhibhidla. Sivela lapha isaga
esithi: Ingungu engenantombi ayikhali.
1.6.7 Amahubo omemulo

Amantombazane onke asethombile kumele enzelwe umhlonyane kodwa umgonqo
wenziwa wuyise ebonga intokazi yakhe ngokuziphatha kwayo kahle. Umemulo
kumbe umgonqo wenzelwa intombi engakaqomi. Nanka amanye amahubo ahutshwa
ememulweni:
Elam’ elam’ elam’ iduku,

Seliyoma eNqutshini.
Ngeke ngiyek’ insizwa
Ngiqom’ umahlalela.
Ongumnini uphindwa kathathu nje emgqeni wokuqala utshela izinsizwa ukuthi insizwa
yaseNqutshini iyawuguduza umoya wale ntombi. Iyakugcona okuyizinsizwana mbuzana
ukuthi kungomahlalela. Akumele njalo nensizwa yaseNqutshini ithi ingezwa lelo hubo
ebese izethembisa kakhulu ngoba intombi iguquka mgomzuzwana nje. Izintombi ziyazi
ukuthi umuntu uyalifela isoka engaliqomi nakuliqoma. Yikho nje izintombi zihuba zithi:
Ngangoneni?
Ngangoneni kuwe?
Ngangonen’ uzung’ bulale nje?
Uz’ung’ bulale?
Izintombi zisuke sezifakana izichitho ukuthi ingalitholi isoka leyo echithwayo. Kuyo
yonke le migqa ibuza isizathu ukuthi ize iqulelwe izichitho idleni kabana? Likhona futhi
ihubo eliveza ukuthi intombazane uma isigonqisiwe kusuke sekufuneka izinkomo, lithi:
Wemkhwenyana sibheke sabheka!

Ziphi?
Sibheke sabheka!
Ziphi?
Mus’ ukulobola ngemali!
Ziph’ izinkomo wemkhwenyane?
Umkhwenyana nesoka yizonto ezimbili ezahlukene. Isoka yilowo oseqonyiwe kepha

umkhwenyana yilowo osuke eselobolile. Lona okuhlatshelelwa ngaye kuyacaca ukuthi
akakabi wuye umkhwenyana kodwa useyisoka. Kuyimpambakwici lokhu ngoba leli soka
selike lazama ukulobola ngemali kodwa kwenqatshwa, kwafunwa izinkomo ezihamba
ngamasondo. Yize imali isibizwa ngezinkomo zephakethe kodwa ayinelisi izidingo
ezitholakala enkomeni. Lezi zintombi ezihubayo zithumela izwi labaphansi.
ZUL2605/121

Phela abaphansi babelobola ngezinkomo hhayi izinkomo zephakethe. Kukhona ihubo

elithi:
Ishoba lenkom’ emnyama

O! He! Sobona ngani?
Iya wo! Sobona ngani?
Ishoba lenkomo emnyama
O! He! Sobona ngani?
1.6.8 Amahubo omkhehlo

Umkhehlo ukhomba ukuthi intombi isizowushiya umuzi wakubo iye kwamfazi
ongemama. Ukuyogana ike ikubuke kuwukushona kwelanga uma abazali sebaya ezweni
lezipho zonke.
Ivele ihube elithi:
Langa lashona lashonel’ ukwenzani?

Hhiya hhe!
Langa lashona bab’ ezintabeni!
Hhiya hhe!
Angisenababa angisenamama!
Hhiya-hhe!
Angisenamkhulumel’ ezintabeni!
Hhiya hhe!
Ingabe ezami izinkomo zodliwa wubani?
Hhiya –hhe!
Ngob’ owami ubab’ umfokazana.
Ukuba khona komzali kunika ingane ukufudumala nokukhanya. Kuye kuthiwe

ufudumele umuzi ngoba ungeneka. Usuke ugqamile umuzi uma izingane ziziphethe
kahle. Yizeluleko umzali akhanyisa ngazo umuzi wakhe. Ukushona kukababa kuza
nobumnyama emndenini. Kuleli hubo le ntombazane eqambayo ikhihla isililo uma ithi:
Langa lashona
Lashonel’ ukwenzani?
Le ntombi ibona ubumpamanga nobuswezi buyikhungatha uma ilanga liyosithela

ezintabeni. Uma selibomvu, selidinga ukuyosithela, abantu basuke bengasakuzwa
ukushisa kwalo. Leli vuso lokweswela imfudumalo lenza ukuba intombazane ibuze
umbuzo othi:
Lishonel’ ukwenzani?
Siyajiya isimo uma kuvela ehubeni ukuthi;
Angisenababa angisenamama!
Angisenamkhulumeli ezintabeni
1.6.9 Amahubo omgcagco

Kuke kwenzeke ukuba intombi iganiselwe umuntu engamthandi. Uyise usuke efuna
izinkomo engenandaba nenhlalakahle yomntanakhe. Uma isigcagca iyabachakida abazali
bayo ukuthi bayiganise umuntu engamfuni:
22
Ubaba lon’ udayise ngami!

Yimpi.
Udayise ngami!
Yimpi.
Wo bakhalel’ izinkomo.
Leli hubo liyagxeka le ntombi ayisazithathi njengomuntu kodwa izibona iyimpahla

edayiswayo:
Ubaba lona udayise ngami.
Isabizwana sokukhomba eduze esithi: “lona” sigqamisa ukuthi ingane isiphelelwe

yinhlonipho. Uyise isimkhombisa ngenjumbane phakathi kwabantu. Vele ihubo lesigekle
limtshela kwezikabhoqo lowo okukhulunywa naye.
Abavumayo babona kahle ukuthi siyimpi lesi senzo. Umugqa othi:
Wo bakhalel’ izinkomo,
Lo mugqa ukhomba ukuthi uyise udayise ngengane yakhe ngoba efuna izinkomo.
Kunokubikezela ukuthi le ntombi ingase yeqe basale bencela izithupha abasemzini. Ngeke
besakhala ngomakoti kodwa bayokhalela izinkomo zabo ezemuke nomfula. Umdayisi
odayise ngendodakazi yakhe uyogcina ezibuyisele emuva lezi zinkomo bese ezikhalela.
Kuyenzeka ukuba uyise wentombi eganayo abe yisihlabani empini. Iyasuka ingane yakhe
iyogana kuso lesi sifunda uyise asibulalela abantu futhi kwagcina kuthunjwe nezinkomo
uma kuhutshwa ihubo elithi:
Ubaba nje kathandwa!

Yimpi.
Kathandwa!
Yimpi.
Wo! Kathandwa ndawo!
Wo! Bakhalel’ izinkomo.
Isililo esikuleli hubo sixuba ukukhalela izidumbu kanye nokuthunjwa kwezinkomo. Le

ntombi iyamshwelezela uyise. Ihlawula ngayo uqobo. Iyazi ukuthi uthando lusibekela
inqwaba yezono.
1.7 ELOKUPHETHA
Kulesi sigaba sobuciko bomlomo besingageqi amagula njengoba singemuki. Ukhalo
lwalesi sifundo lubanzi impela isiminya, lokhu kwenza kungabilula ukuba siluqede.
Lapha besizama ukuthinta lokhu okubukeka kufanele ukwazi kuleli banga. Esithemba
ukuthi kuyolinonisa ithumbu lengqondo. Inselelo siyiphonsa kuwena ukuba ukhuthale
ufunde wenabe ukuze ucije ulwazi lwakho, ungagcini nje ngamanothi owathola lapha.
Amanothi lawa mawalekelelwe izincwadi ezifana noDondolo kanye nezinye izincwadi
zobuciko bomlomo okwazi ukufinyelela kuzona. Uma kwenzeka uqhubeka nolimi
lwezingcabangi lwesiZulu ezifundweni ezithe thuthu, kulesi, usuyofunda ngokubanzi
ngokunye okuthinta ubuciko bomlomo. Lapha nje besisika elijikayo kuphela.
ZUL2605/123

IMIBUZO
(1) Chaza umehluko phakathi kwezibongo nezinkondlo.
(2) Kungani iNgonyama uShaka abizwa “Ngomlilo wothathe”?
(3) Ngabe yiziphi izinto ezintathu ezivela njengendikimba yezibongo?
(4) Siyini isithakazelo?
(5) Lihluke ngani ihubo ezibongweni zamakhosi?
(6) Khetha okuthinta ezombusazwe nomshado kulokhu okulandelayo.
(7) (Igama lamakhosikazi, Wayiwa nguNdlela, we makoti, Shanelani amabala zingane)
24
IMITHOMBO YOLWAZI
Cope, T. 1968. Izibongo. London: Oxford University Press.

Donda, G. 1997. Izidlodlo, Pretoria: Aktua Publishers
Donda, G. 1999. Ucwaningo Olunzulu Ngesakhiwo Nobumqoka Bamahubo Nezaga.
Ucwaningo olungashicilelwe lweqhuzu lobudokotela. Dlangezwa: University of
Zululand.
Hadebe, S.B. 1992. The History of the Amahlubi Tribe in the Izibongo of its King.
Unpublished MA Thesis. Durban: University of Natal.
Hlongwane, J.B. 1995. Amava Ohlanga. Pietermaritzburg: Reach Out.
Kunene, M. 1962. An Analytical survey of Zulu poetry, both traditional and modern,
Ucwaningo olungashicilelwe lwe-Masters. Durban: University of Natal.
Mabuya, LTL. 1988. Angigeqi Magula. Pretoria: Erroll Marx Publishers.
Mahonga, L. 1995. Unisa Study guide, Zul-203. Pretoria.
Maphumulo, A.M. 1989. Sincinda Odengezini. Dundee: Rabco RA Burns & CO PTY
LTD.
Mathenjwa, L.F. Maphumulo, A. M. Udondolo (1993). Pretoria: Aktua Publishers.
Msimang, C.T. 1975. Kusadliwa Ngoludala. Pietermaritzburg: Shuter & Shooter.
Msimang, C. T. 1990. Unodumehlezi Kamenzi. Arcadia: Bard Publishers
Mzolo, D.M. 1977. A Study of Nguni Clan Praise in Natal and Zululand. Unpublished
MA Dissertation, Durban: University of Natal.
Ngubane, J.K. 1951. An Examination of ZuluTribal Poetry. Native (Bantu) Teachers.
Journal Oct.
Ntombela, T.E. , Mathenjwa, L.F. noDonda, G.N. 1997. Umkhusu Wezizukulwane,
Pietermaritzburg: Shuter & Shooter.
Nyembezi, C.L. 1958. Izibongo ZamaKhosi, Pietermaritzburg: Shuter & Shooter.
ZUL2605/125

2 INGXENYE 2
2 IZINKONDLO ZESIMANJE
DR MC MYEZA

Uma usuqede ukufunda le ngxenye kumele ukwazi ukwenza lokhu okulandelayo:
• Kufanele ukwazi ukuqonda iqhaza lezinkondlo emphakathini.

• Kufanele umfundi akwazi ukuhluza inkondlo ngokulandela imigomo ngokwesakhiwo.
• Umfundi kufanele akwazi ukuhluza izinkondlo ukuqonda isimo senhlalo emphakathini
2.1 ISINGENISO
Kule ngxenye sizothinta izihlokwana ezizokusiza ukuba ukwazi ukuthi ibonakala
ngaziphi izimpawu inkondlo yesimanje. Lokhu kuzokuhlomisa ukuba ukwazi ukuyihluza
inkondlo. Usungaze ukwazi nokuziqambela eyakho inkondlo nokuyihaya ngendlela
uma kudingeka. Kusobala-ke ukuthi ngokwenza lesi sifundo nawe uzophonsa itshe
esivivaneni sokuthuthuka kwezinkondlo zesiZulu.
Siselapho kufanele sikuveze lokhu ukuthi izinkondlo zigodle inkulumo nemibono

ejulileyo. Lokhu zikwenza kube njengegagasi lona lithi liza libilileka libe liyogcina
lenaba liwukhipha wonke umendulelo walo. Umuntu aze ezwe seliyothi walakahla
lichitheka lenaba nazo zonke izihlabathi. Yibo lobu bumnandi bokwanda nokudlulisela
kwezinkondlo lezo uma seziphumelela ziyobeka amazwi amnandi naqotho. Ukujula
kwala mazwi yiko kube kuphindaphindwa yilabo abawezwayo nabawathakazelayo.
Into ebuhlungu namuhla ukuthi abaningi boMdabu sebejwayele izinto ezilulana.

Sebeyazesaba lezi zinkondlo abathi zilukhuni. Bayakhohlwa ukuthi ubulukhuni lobo
phela busho ukuthi zifanele ukucatshangwa nokulandelwa ngemigomo yazo. Uvalo
lolu lokucabanga nokwenqena kwengqondo kwenze nabafundi abafundayo badungeke
ngokuthi zonke izinkondlo zifuna kuphela ukuba zibe ngezokukhumbula, kumbe
ngezithandwa ngabangasekho. Akusekho lokhuya okwakuthuma labo ababefundisisa
behlaziya imibono njengoVilakazi noMqhayi. Thina besizukulwane sanamuhla sesifuna
ukuyiqeda le ndlela, sinamathele kweyokuvilapha ukucabanga. Siyakhohlwa ukuthi
ubulula bento buyakhohlisa. Singakhohlwa ukuthi siyinzalo yezazi zona zazihluba konke
zicubungule amaqiniso, ngemicabango ejulile. Ngisho nalokho ababekufumana kululana
babekusola bekufunisisa khona lokho okufihlekile. Ngakho-ke lezi zinhlobo zezinkondlo
esizobheka isakhiwo sazo nendlela yokuzicubungula ngokuzihluza, ngezokucabanga,
ngezemibono ejulile, ngezokubuka umuntu anganeliswa. Iqiniso lazo liyididiyela
yonke imikhuba nemendo yomhlaba. Ozifundile wazifundisisa akasayokuphinde athi
26
INGXENYE 2: Izinkondlo zesimanje
abengabadi abanayo imicabango ejulileyo. Ake singene ngaphakathi sibheke amanoni

anonisa ubunkondlo benkondlo.
BUYINI UBUNKONDLO?
Adeoti (2015: 08) uphawula kanje ngobunkondlo:
Poetry is not just a means of information, but also a means of observing and critiquing events in
a society. Like other genres of literature, poetry records people’s experience and critically engages
their daily realities.
Ngakolunye uhlangothi inkondlo ingumsebenzi wobuciko njenganoma yimuphi

umsebenzi wobuciko njengephrozi. Iphrozi inemigqa ebhalwa kuze kuyofika ekugcineni
kwephepha. Lokhu kuzochazwa kabanzi esahlukweni esilandelayo. Kanti imigqa
yenkondlo ayifiki ekugcineni kwephepha, ihamba iphelele maphakathi nephepha.
Umehluko ebunkondlweni ukuthi bona budle ngokusetshenziswa kolimi ngendlela
eqosheme (eqinile). Lokhu kuchaza ukuthi inkondlo isebenzisa amagama angajwayelekile
enkulumeni yansukuzonke. Kuphinde kube ukusetshenziswa kwamazwi agigiyelayo
(angakhulumi aqondise ngqo). Yingakho nje lokho okukhulunywa ngakho kube
sekugqanyiswa kakhulu imifanekisomqondo. Isakhiwo senkondlo isona esiletha umehluko
wenkondlo kweminye imisebenzi yobuciko. Inkondlo ilingisela indaba ende ngendlela
enqamulelayo ngenxa yesakhiwo esixakayo kepha ibe inencazelo ethile. Imbongi isuke
inomqondo othile ewuveza ngokubhala inkondlo. Yingakho nje umfundi kudingeka
ukuba afunde inkondlo ukuze afinyelele emqondweni wembongi (Maphumulo 1991:62).
Ukufunda kwakhe inkondlo ikhona okumvezela lokho okwakusemqondweni wembongi
ngenkathi ibhala inkondlo. Ukuxhumana kwabantu nokuguquguquka kwempilo, konke
lokho kungumcebo empilweni nasosibeni lwembongi.
UMsimang, (1984:112) uphawula kanje ngokubhalwa kwezinkondlo zesiZulu:
African poets, when writing African poetry, are criticized for not following the Western approach
of poetry. It seems as if greatness in poetry is entrusted upon a poet who follows foreign and alien
Western approaches of writing poetry. Some critics feel that in the evaluation and analysis of the
African works of art, we should look for an African solution to our problems.
Ukucabanga kanje kwakudalwa ukungaqondi mayelana nomsuka wokubhalwa

kwezinkondlo ngokwesintu sesiZulu. UVilakazi noDlamini bayavumelana ngokuthi
imimoya yamathongo ingumthombo wogqozi uma kuza ekubhalweni kwezinkondlo
ngesiZulu (Qwabe, 1993). Lokhu kuyagqama enkondlweni kaVilakazi (1940) esihloko
esithi UGQOZI isitanza sesithathu kanje:
Angazanga ukuthi ubumbongi

Abukho ngaphandle kwamadlozi,
Angazanga ukuthi amadlozi
Awekho ngaphandle kokubumbongi,
Yingakho uGumede kuVilakazi, 1935 kusishayelelo seqoqo lokuqala lezinkondlo

zikaVilakazi “Inkondlo KaZulu” egcizelela kanje ngobunkondlo bama-Afrika; ubeka
ngokuthi izinkondlo zama-Afrika zidinga um-Afrika uqobo lwakhe ukuba azihluze,
azichaze. Isizathu ukuthi botha uqonde uVilakazi, uNyembezi nabanye abebenalomuzwa
ngesikhathi ephawula ngalokhu) ziko linye naye ngenxa yokukhuluma ulimi olufanayo.
Ngakolunye uhlangothi uQwabe uveza ukuthi ukubhalwa kwezinkondlo zesiZulu
ZUL2605/127

ezinye zazo ziba nemithelela ehlukene. Eminye yale mithelela ezinkondlweni zomdabu
nasebucikweni bomlomo bufaka iziphicaphicwano nezinganekwane.
Mayelana neziphicaphicwano UDlamini ukusebenzise lokhu enkondlweni esihloko sithi:

YIVUME MFUNDI. Lapha uQwabe, (1993:108) uveza inhloso kaDlamini ukusebenzisa
iziphicaphicwano kanje:
Dlamini wants his students to be intelligent but not cunning like an unsettled hawk. Dlamini
does not mention the hawk directly in the poem but gives attributes that are associated with the
hawk such as iyashalaza, iyanyalaza liyayobayoba.
Ngasohlangothini lobunganekwane uDlamini usebenzise inganekwane kaChakijana

nesalukazi bedlala umaphekaphekana. UQwabe lokhu ukuchaza kanje:
Dlamini uses this folktale as a dramatical focus for his attitude based on the lack of survival
of his people and his unstable existence as conceptualized in the poem ISANDO, eseqoqweni
Inzululwane kule nkondlo uDlamini uvela eluleka abantu abansundu ukuthi
abayamukele imfundo yomlungu njengento engakwazi ukubaholela ekutheni
baphile bakwazi ukubhekana nezimo ezintsha zempilo. Lokhu kuvela kanje kule
nkondlo:
Mntanomlung’ ungilumbile ngiyavuma;

Angisenakufa ngesifo sikaMsetshenzelwa;
Sengiyolandwa ngesivunguvungu sikaZenzele.
Yingakho lapha sifisa ukuphawula amaphuzu ambalwa abalulekile uma kuhluzwa

inkondlo. Sithi la maphuzu abalulekile ngoba sikholwa ukuthi uma imbongi iwasebenzise
kahle, ingasizakala kakhulu emzameni wayo wokusipha inkondlo esezingeni elicokeme.
Yingakho nje kuleli banga esikulona kukuningi okufanele sikubheke lapho sihluza
inkondlo.
2.2 ISAKHIWO SENKONDLO

Lona ngumhlobiso noma yimvunulo yenkondlo, omunye angathi yingubo yenkondlo
noma yisimo senkondlo. Lokhu kuchaza ukuthi yingaphandle lenkondlo noma yilokho
okubonakala ngeso lenyama lapho uwubuka nje umsebenzi wobuciko benkondlo ukuthi
uhleleke kanjani. Kuphinde kube nengaphakathi lenkondlo elidinga iso lengqondo
ukukhipha lokho okusetshenziswe yimbongi nekhuluma ngakho.
2.2.1 Ukuhloba kobunkondlo bangaphakathi

Isakhiwo sangaphandle singahloba ngezimpawu eziningi ngenhloso yokuncenga iso
lomfundi kanye nemizwa yomlaleli lapho ihaywa inkondlo. Yilelo nalelo luphawu
lubalulekile, futhi kunezizathu ezisetshenziselwa zona. Ngakho-ke kumele umhluzi
akwazi ukukhipha lezi zimpawu abuye ahlolisise izinhloso zokusetshenziswa kwazo.
Lapha kulindeleke ukuba umfundi aphefumule ngokuthi zisetshenziswe kahle noma kabi
yini lezi zimpawu, aveze izizathu zokusekela akubonayo. Uma kungenzeka kuhle sibheke
ukuthi ngabe imbongi izuzeni ngokubumba inkondlo yayo ngendlela ethile. Nanokuthi
nje kufanele sithole ukuthi lokho imbongi ekwenze ngaphandle kuxhumana ngendlela
ethile nomqondo oqukethwe yinkondlo. Ake siqale siphawule ngesihloko senkondlo.
28
2.2.2 Isihloko senkondlo

Isihloko siwuphawu lokuqala okuqalwa ngalo enkondlweni uma ihluzwa futhi yiso
okuqanjwa ngaso inkondlo. Sisinika umqondo wokuthi inkondlo izobe ikhuluma
ngani. Umbuzo obalulekile okufanele umfundi azibuze wona ngothi: Esinjani isihloko
senkondlo esihle? Isihloko esihle imvamisa siba sifushane, sihehe, sakhe ilukuluku
lokulangazelela ukwazi. Umuntu usithi nhla kanye qede simthathe, afise ukuzizwela
mathupha ukuthi inkondlo iquketheni. Kakufanele simdide kakhulu isihloko umfundi,
ngakho-ke kubalulekile ukuba imbongi isikhethe ngobuciko isihloko sayo. Ingase
ilusebenzise ulimi oluqinile ekuqambeni isihloko kodwa kubalulekile ukuba sizwakale,
sicace zisuka nje. Kakukuhle ukuba isihloko sibe yinkulumo nje evamile, engenabuciko
bokunkondloza.
Isihloko kufanele sihambisane nenkondlo. Ngamanye amazwi lokho okushiwo yinkondlo

makutholakale nasesihlokweni. Ezinye izimbongi ziye zikhethe isihloko esizomdida
umfundi, acabange ukuthi inkondlo ikhuluma ngento ethile kanti kakunjalo, imbongi
izisholo okuthile nje. Nanxa kunjalo kufanele kube khona ukuhambisana phakathi
kwesihloko nenkondlo yonke. Ngokwesibonelo imbongi ingase ikhethe isihloko esithi
“Amanzi AseNtshonalanga”, sithi uma sesiyifunda inkondlo sithole ukuthi imbongi
kayikhulumi ngamanzi amponjwana lawa ajwayelekile, kunalokho ikhuluma ngemfundo,
ukuthi nje enkondlweni yayo ifanisa imfundo namanzi amahle, atholwa kanzima ngoba
kugeza labaya abazimisele, ayasimamisa ngenxa yokuthi abathole wona abahlalwa
mpukane bagqoka kahle bayaconsa.
Nazi izibonelo zezihloko zezinkondlo: Kwelamanqamu, Isigcino, Muphe ithuba,

Sekusile, Isoka laKwaZulu, Kohlala kunje, Umunyu Nosizi.
2.2.3 Imigqa
Mayelana nokwakheka kwangaphandle ezinkondlweni ngokujwayelekile amehlo asheshe
anamathele ekuhlelekeni kwemigqa nezindima. Yingakho nje inkondlo ibhalwa ibe
nemigqa. Ukuhleleka kwemigqa yikhona okwenza umehluko phakathi kwenkondlo
nendaba ebhalwe ngephrozi, ngoba indaba ibhalwa kusetshenziswe imisho ehlanganiswa
ngezihlanganiso. Kanti imigqa yenkondlo ayizisebenzisi izinhlanganiso ngoba ayiyona
imisho. Imigqa yenkondlo yakhiwa amagama ambalwa akhathekile okungamagama
angavamile ukusetshenziswa enkulumeni ejwayelekile noma yansuku zonke. Yingakho nje
umthetho omkhulu wokulotshwa kwezinkondlo ugcizelela ukongiwa kwamagama (Ntuli,
1991:31). Bese ekhethwa amagama ngendlela enobunono bekati obembethe ukunkondloza.
Imbongi ewulandele kahle lo mthetho ibonakala ngokusebenzisa amagama ambalwa
kakhulu emgqeni. Lokhu kwenza imbongi iwonge amagama nanokuthi ingawasebenzisi
noma kanjani. Imicabango yembongi ibekwa ngamafuphi. Yingakho nje umugqa uba
namagama angeqile kwayisihlanu
Yingakho nje ukuhlelwa kwemigqa yenkondlo kwenziwa ngokuthi kushiywe isikhala

ekuqaleni nasekugcineni kwekhasi okulotshwe kulo. Umugqa nomugqa ubhalwa
ngaphansi komunye ulingane noma ucishe ulingane nomugqa olandelayo ngenxa yenani
lamagama asetshenzisiwe. Lesi sakhiwo yisona esenza ukuthi umsebenzi ubonakale
zisuka nje ukuthi uyinkondlo awuyona indaba.
Ingalingana imigqa esigabeni iphinde ishiyane futhi ngobude. Kuvame ukuba umugqa
wakhiwe ube nomqondo ophelele. Umugqa uba nomqondo ophelele ngokuba ube
nokhefana noma ungqi ekugcineni. Kuyenzeka kwesinye isikhathi amagama afinyezwe
ukuze avumelane nomugqa. Imigqa yehlukaniswa ngokuvuleka nokuvaleka ngenxa
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yezimpawu zokuphumula ezifakwa ekugcineni. Yingakho nje umugqa ovulekile ongenalo

uphawu lokuphumula ekugcineni wona awunawo umqondo ophelele. Umqondo uze
uthole ukuphelela emgqeni ongezansi (lapho sekufakwe khona uphawu lokuphumula).
Kanti umugqa ovalekile onophawu lokuphumula olufakwe ekugcineni wona umqondo
uphelela kuwo nje umugqa awudluleli kumugqa ongezansi noma olandelayo. Ukuvuleka
nokuvaleka kwemigqa yenkondlo kulawulwa indikimba yenkondlo, okugcina sekuthinta
ukugeleza nokungagelezi lapho inkondlo ihaywa.
2.2.4 Izindima
Indima yisigatshana esibunjwe imigqa esibonakala kalula ngezikhala ezishiywe njalo
ekupheleni kwazo. Izindima yizo ezehlukanisa inkondlo ngokwamaphuzu noma
imiqondo imbongi esuke ikhuluma ngawo. Ngamanye amazwi izindima zizimele
kodwa zinokuhlobana enkondlweni ngokwemiqondo. Kubalulekile ukuba izindima
zingaphindaphindi into eyodwa. Yingakho nje imbongi iyaye iqikelele ukuthi indima
inomqondo owodwa obekwe ngemigqa embalwa elinganayo noma engalingani. Kuphinde
kwenzeke futhi sithole inkondlo enezindima ezedlulanayo. Lokhu kudlulana kungadalwa
ukugxila kwembongi emqondweni othile kuye ngokuthi imbongi ibona lowo mqondo
ubaluleke kangakanani enkondlweni (Mhlanga 1991:70). Inkondlo kayinayo imigomo
mayelana nokuthi kumele ibe nezigaba ezingakanani noma ezingaki. Lokhu kuya
ngokomqondo noma imiqondo ethuliwe kuleyo nkondlo mayelana nendikimba. Imvamisa
imbongi iye ihlukanise inkondlo ngezindima ezilinganayo ukuze ibe nokwakheka
okuthile okuyihlobanisayo inkondlo.
Izitanza zakhiwa yimigqa embalwa ehlelwe yalandelana, eyakha umqondo owodwa.

Yingakho nje imbongi eqaphelayo yenza isiqiniseko sokuthi inkondlo ingabi nezindima
eziningi, nemigqa eminingi emide kakhulu. Lokhu kungenza ukuba inkondlo ingabumbeki
kahle, bese iba inhlakanhlaka kuhle kophuthu lwamasi. Uma kuqikelelwa lokhu okuvezwe
ngenhla kuzaleka inkondlo esezingeni eliphezulu.
Uyamazi Umlungu
Usho ngezikanokusho izivatho

Usho ngobucwazicwazi besicathulo,
Qhwa, undesheni yomhelane, bheka!
Thaqa, ngephungana elihehahehayo.
Amazwi ayizincijo zobuqidlana
Ezilondwe ngumqulu oyimpicabadala;
Akaviki ngomqul’uyadlalisela.
Umqulu yinkemba yobuntu bakhe ngaphakathi,

Umqulu yinkemba yobuntu bakhe ngaphandle;
Umqulu yinkemba ezalazala imingcwana,
Umqulu yinkemba ezalazala ubungelosana
Wamlandela uyanyamalala ngokuvelavela
UNkinga kaMafavuke njengedangabane,
USikhwili phica ngejulile inkohliso,
USikhwili phicaphica ngenzulu yeZulu.
(Dlamini, 1988:18)
Uma sibheka inkondlo ka J. C. Dlamini esihloko sithi Uyamazi Umlungu?, sithola ukuthi
uyehlukanise ngokucacile yaba nezindima. Lezi zindima aziyalingania ngokuthi indima
yokuqala inemigqa eyisikhombisa. Nayo imigqa yakhona inobude obulingani. Kungase
30
kuhunyushwe kanjani lokhu? Omunye angakubona lokhu kuveza ukuthi imbongi ibona
zonke izinto zihamba ngendlela engashayi khona. Lokhu kumayelana nobudlelwano
obungebuhle nobuhlukene ngokwamazinga phakathi komlungu nabantu abansundu.
Imbongi ikhala ngobuqili anabo umlungu kanye nokungathembeki mayelana nezinto
azenzayo. Okokuqala nje imbongi iveza ukuthi ubuso bakhe umlungu buyaguquguquka
ngenxa yonyazi lwezimfihlo.
2.2.5 Isigqi senkondlo

UHeese noLawton, (1975:23) baphawula kanje ngesigqi:
Rhythm as a sense of movement created by the writer’s use of emphasis and tempo. These writers
further explain that the sense of movement is created by the poet’s use of words of different metrical
patterns, pauses, length of words, ease or difficulty of pronunciation.
Isigqi singachazwa ngokuthi yijubane elizwakalayo ngesikhathi kuhaywa inkondlo.

Lokhu kuhambisana kahle nokugcizelelwa kanye nokungagcizelelwa kwamalunga athile
enkondlweni (Maphumulo 1991:92). Kungenzeka omunye athi lokhu akuweli esweni
lenyama kodwa ukuzwa ngemizwa uma inkondlo isihaywa. Kolunye uhlangothi isigqi
sakhiwa isimo semigqa, okungaba ubude nobufishane bemigqa. Lokhu kubonakala
ngenani lezinhlamvu emgqeni. Ukulingana kwenani lezinhlamvu noma amabanga
emigqeni, ngokwelamana kwayo noma ngandlela-thile kube sekwakha isigqi esimnandi
enkondlweni (Khumalo 1993:82). Yize kukanjalo kusekuningi ukuphikisana ngokuthi
isigqi sitholakala kanjani ngempela enkondlweni. Bakhona abagqamisa ukuthi izinhlobo
ezahlukene zesigqi zidalwa ukuthi umuntu ohaya noma ofunda inkondlo ude elithatha
kuphi ikhefu. Uma imigqa ilingana ngobude, kungenzeka ukuba ofundayo ade
ethatha ikhefu lelo emva kwamalunga athile. Uma yedluladlulana nayo imigqa kuzoba
nobudluntudluntu esigqini. Lena ngeminye yemibono.
Uma sibheka inkondlo kaJ.C. Dlamini, (1989) esihloko sithi: Sithandwa Soze Siphumulephi?
Sithola ukuthi kunemigqa elinganayo.
Sithandwa ngosuku ngibhekephi.

Indlel’ eza kuwe ngingayazi?
Wona amaphiko ngowathathaphi
Okudwengulisa okonyazi,
Phezu kwamagquma nezintaba
Phezu kwempophoma neziziba?
Phezu kwezilwandle nemifula?
Ngingasakhathali nangemvula,
Phezu kwezigodi nezinkalo,
Sikhathisimbe wena uyakwazi.
Fan’ ungitshele ungangihluphi
Ngokungithela ngezinyembezi,
Sithandwa soze siphumulephi?
Lokhu kwenza ukuthi kuthathe isikhathi esifushane ukufunda leyo migqa.

NgokukaQwabe, (1993:125) uveza ukuthi uDlamini usebenzisa amaqhinga ahlukahlukene
kanje:
Dlamini uses a variety of techniques such as parallelism and different kinds of linking to
emphasise his text. There is no attempt in Dlamini’s poetry to create a regular tempo using
end-rhyme because he perceives end-rhyme as foreign to the isiZulu language.
ZUL2605/131

Ngakho-ke isigqi sinomthelela omkhulu enkondlweni ngokuthi siveza uhlobo lwendikimba

esenkondlweni. Isigqi singakwenza lokhu kabili ngokuba sisheshe noma sinense. Uma
isigqi sishesha ngokujwayelekile kusuke kujatshulwe noma kunenywe, kumbe kuhalaliswa,
kubongwa noma kunconywa. Ngakho-ke imimoya isuke iphezulu, iphakeme. Kanti
isigqi esinensayo sivama ukutholakala ezinkondlweni ezidingida izindikimba ezijulile
njengothando, ukufa, ukukhononda, ukubalisa, njanlonjalo. Ngakho-ke kuvamile ukuba
inkondlo enokukhononda okuthile noma ebalisayo ibe nesigqi esinensayo. Phela isigqi
sisuke sifanelana kahle nendikimba leyo esuke idingidwa enkondlweni ngoba kuba
nokuzotha okuthize, kuphinde kuthinte nomyalezo owedluliswa yinkondlo.
Okunye okuhlukanisa ukuthi isigqi siyanensa noma siyashesha, kuba izimpawu zokubhala
ezibizwa ngeziphumuzi, ezitholakala ekugcineni kwemigqa. Inkondlo engenazo izimpawu
zokuloba yenza ofundayo noma ohayayo asheshe nje ngaphandle kokuphazamiseka,
bese lokho kwakha isigqi esisheshayo. Kanti eneziphumuzi isigqi siyanensa ngenxa
yokuphazamiseka kofundayo noma ohayayo inkondlo. Umoya wenkondlo iwona
osivezela isimo imbongi eyayikuso ngenkathi iloba inkondlo yayo. Nanokuthi umoya
iwona owedlulisa umyalezo wenkondlo. Kufanele sikuqonde ukuthi isigqi asibonakali
kalula ephepheni. Sizwakala kahle uma umuntu eseyifunda inkondlo, uma ezoyifunda
ngokuyizwa ukuthi iqukethe muphi umqondo namuphi umoya. Ake ukuzame lokhu
uzizwele.
2.2.6 Ifanamsindo
Lolu hlobo lobuciko lungolunye olwenza inkondlo ihlobe ngesigqi. Lapha sibheka
ukuphindeka kwezinhlamvu ezithile emgqeni noma emalungeni athile egama khona
emgqeni. Sinezinhlobo ezimbili zefanamsindo:
Ifanankamisa yilapho kuphindeka khona unkamisa othile emgqeni.
Isibonelo: amachalaha ahhahhama sanyamalala.
Ifanangwaqa yilapho kuphindeka ongwaqa abathile emgqeni elandelanayo.
Isibonelo: okwesidlodlo sendlondlo.
Imvumelwano
Isho ukuhambisana kwemisindo ezinhlamvini noma emalungeni emigqa uma leyo migqa
ihambisana ngohlamvu noma izinhlamvu ezifanayo ekuqaleni imvumelwano siqalo, kube
izinhlamvu ezifanayo maphakathi imvumelwano maphakathi bese kuba izinhlamvu
ezifanayo nasekugcineni okuba yimvumelwano sigcino. Imvumelwano iyaye ikhuphule
izinga lenkondlo ngezindlela eziningi. Eyokuqala ukukhuthaza ukuxhumana kwemigqa
noma amavesi enkondlo. Okwesibili ukukhombisa ukundlondlobala kwesenzeko kanye
nokuphakama komoya. Kuyenzeka ukuba imbongi ihlele imvumelwano ngoba ihlose
ukuhlobisa inkondlo yayo nje. Kwesinye isikhathi njalo sithole ukuthi kukhona umsebenzi
ewenzayo imvumelwano (Ntuli, 1978).
Ake sibheke kule nkondlo kaMhlanga ethi: Sekuyasa
Siqoqane siwola ne
Sixhakane sixhasa ne
32
Kokuthathu lokhu kuvumelana siyakuthola kule migqa engenhla enkondlweni.
Kuyenzeka ukuba imbongi ihlele imvumelwano ngoba ihlose ukuhlobisa inkondlo yayo
nje. Kwesinye isikhathi njalo sithola ukuthi kukhona umsebenzi ewenzayo imvumelwano
le.
2.2.7 Impindamqondo
Lapha sikhuluma ngokuphindeka komqondo emigqeni emibili elamanayo. Leyo miqondo
ingahle ivumelane noma iphikisane. Isizathu esenza kuthiwe impindamqondo nje yingoba
imigqa leyo isho okufanayo kepha isebenzisa amagama ehlukene ngenhloso yokugcizelela
lokho imbongi esuke ikusho enkondlweni. Lokhu kuyagqama ezibongweni zoMdabu,
ake sicaphune ezibongweni zikaNdaba:
Obeyalale wangangemifula
Obeyavuke wangangezintaba
2.2.8 Impindwa
Lapha kusuke kuphindwa umugqa othile noma ingxenye yawo. Kuvamise ukuba ngumugqa
osekuqaleni noma osekugcineni kwendima. Lokhu imbongi ikwenza ngokulokhu
iwuphinda lo mugqa phakathi kwezindima noma ngasekugcineni kwezindima.
Uyaye uncomeke umugqa oyimpindwa uma uphindaphinda ungasale nje usufana njengoba
unjalo ezindimeni ukwenzela phela ukukhulisa nokudlondlobalisa umqondo. Kokunye
imbongi ingayiqala indima nempindwa iyivale ngayo ize iyofika ekugcineni. Inhloso
enkulu yalesi sihlobiso ukuvuselela umqondo imbongi ecabanga ukuthi ubalulekile,
kube sengathi ungagxila ungenisise koyifundayo, oyihluzayo noyihayayo. Sibukeka
sisakhorasi njengasemculweni lesi sihlobiso ngenhloso yokugcizelela size siyithole
indawo koyihayayo noma koyilalele.
2.2.9 Ukuxhumanisa
Sesinalo ulwazi mayelana nezinhlobo zokuxhumana, siyakholwa ukuthi kumanje nje
akuyona inkinga kuwe ukuzitholela ezinkondlweni ezahlukene. Lokhu kumayelana
nokuphindeka kwegama lonke noma ingxenye yalo emgqeni emibili noma engaphezulu
elandelanayo. U-Cuddon (1982:481) ukuchaza kanje ukuxhumana:
Parallelism as a very common device which consists of phrases or sentences of similar construction
and meaning placed side by side, balancing each other.
Lokhu kuyagqama enkondlweni kaJ. C. Dlamini esihloko esithi: Uyamazi Umlungu?

ngokuthi ithi iqala nje sibe sithola kulandelana ukuxhumana:
Usho ngezikanokusho izivatho

Usho ngobucwazicwazi besicathulo,
Qhwa, undesheni yomhelane, bheka!
Thaqa, ngephungana elihehahehayo.
Kugqamile lapha ukuxhumana okusekuqaleni njengoba sesishilo-ke ukuthi kuthina

akuseyona inkinga ukukukhomba lokhu kuxhumana. Mhlawumbe okungaze kufune
ukuba sithi ukujula ukuthola ukuthi ukhona yini umsebenzi wokuxhumanisa. Kungabe
ZUL2605/133

kwenzelwe ukuhlobisa nje? NgokukaNtuli (1995) ukuxhumanisa kusiza ekugcizeleleni,

ukugcizelela kudalwa ukuphindaphinda ngendlela yokuxhumanisa. Lapha kugcizelela
ukuthi umlungu uswenka kanjani bese endimeni yesithathu kugcizelelwa mayelana
neBhayibheli afika eliphethe nendlela alisebenzisa ngalo kubantu abansundu. Ukusebenzisa
ukuxhumanisa ngalolu hlobo kuyelekelela nakho ekuyelukeni le nkondlo ibe yinto
eyodwa ephothiwe. Kungenzeka futhi singavumelani sonke isikhathi ngomsebenzi
wokuxhumana esingakuthola kwezinye izinkondlo, kokunye sigcine sesaneliswa ukuthi
kusiza ekugcizeleleni okuthile.
Yingakho nje inhloso enkulu yokwenza lokhu ukwakha umfanekisomqondo ojulile

kumfundi. Leli ngelinye lamasu aphakamisa izinga lesigqi lize lithi alilandele elezibongo
zaMakhosi oHlanga. Ukuxhumanisa kuhlukene, kukhona okusekuqaleni komugqa:
isibonelo:
Umthombo wamanz’ amnandi.

Umthomb’ ophuza kuwo wagangatheka.
Bese kube khona ukuxhumana okumaphakathi.

Isibonelo: sikhohlw’ umhlab’ ohlabayo,
Sibon’ umhlab’ usungowethu.
Kube khona ukuxhumana okusekugcineni.
Isibonelo: Namhla ngiqopha kuqopheke ngawe,
Namhla ngiqamba kuqambeke ngawe.
Kuphinde kube khona okuyingxemu (okutshekile).

Isibonelo: Isizwe savunulisw ingcebo.
Ingcebo engamaqhawe namaqhawekazi.
Kube khona ukuxhumana okuyisiphambano.

Isibonelo: Ibhubesi lisukela indoda.
Indoda yalidubula ibhubesi
NgokukaNtuli (1978) ukuxhumana kwenza umsebenzi wokugcizelela okudalwa

ukuphindaphinda ngendlela yokuxhumanisa.
2.2.10 Isakhiwo sangaphakathi

Lesi isakhiwo esibheka ubunkondlo obungaphakathi obufuna ukuba iso lenyama liphakele
iso le ngqondo ukuze umhluzi akwazi ukuyiqonda inkondlo ukuthi ikhuluma noma
imayelana nani. Ngalokhu kubhekiswe kulokho okungenanelwa ngumuntu olwaziyo
ulimi, ozokuzwa kahle nokusetshenziswa kwezithako zalo okufaka izifengqo, izaga
nezisho.
2.2.11 Ulimi
Ulimi yilona olwenza inkondlo ibe inkondlo ngoba lungomunye wemikhakha ebalulekile
uma kucutshungulwa kubhekwa ubuciko obusetshenzisiwe yimbongi enkondlweni.
Imbongi ilindeleke ukuba ikwazi ukukhethela nokudlisela ngolozolo lolimi, into eyehla
esiphundu hhayi indaba nje evamile exoxwayo. Lokhu kuchaza ukuthi kufanele imbongi
ekwakheni kwayo imicabango ngamazwi, inandise, icikoze ngolimi olunothile.
34
Kumele imbongi iqikelele ukuthi izincazelo zezifengqo, zezaga, nezezisho nezawo

wonke amagama ewasebenzisile enkondlweni iyawazi njengoba iwasebenzisile futhi
kuzwakale koyifundayo ukuxhumana kwezincazelo zawo amagama nendikimba
yenkondlo. Isibonelo senkondlo ngokusetshenziswa kwamagama angajwayelekile
enkulumeni yansuku zonke. Amagama angajwayelekile abhalwe ngokunzima.
Imibhemiso Yamathwasa
Shunqa dengezi lwabalozi
Shunqisa imihlahlameliso yamathwasa,
Idosha ebelishukuzwa zinyandezulu
Belithaka ngesenjula isithunzi,
Jubalala nkondlo yengqaqamqondo
Kuchichime ukushaya emhloleni.
Maklume geqani izindlebe

Ninciphise ukuphunduleka,
Niphume uphumo lokunqoba
Niyihaye ngovivi lokusa
Niyihlale emhlane.
2.2.12 Umoya wenkondlo

Uma sicubungula umoya wenkondlo sisuke sizama ukufinyelela emicabangweni yembongi
ngenkathi ibhala inkondlo leyo. Lapha kusuke kuyimizamo yokuzibandakanya nemizwa
yembongi eshubile sibuka ukujula nokubheka kwayo izinto (Maphumulo 1991:91-95).
Umoya wenkondlo usuke futhi ubheka lokho obekuyithintile imbongi ngale nkathi ibhala
inkondlo yayo. Kungase kube isigameko esibuhlungu, esijabulisayo, esokukhononda
noma sokuvimba isimo esithile emphakathini. Kufanele kugqame ukuthi imbongi iba
nezifiso ezithile enazo ngempilo noma ngabantu abathile. Konke lokhu izokwendlala
phansi ukuze kucacelwe noma ngubani ukuthi imbongi lena inezinhloso ezithile. Lapha-
ke sigxila kakhulu emagameni imbongi ewasebenzisile. Kuba yiwona lawo magama
azosiholela ekutholisiseni umoya wenkondlo (Thwala 1993:88).
Imbongi ingasebenzisa imifanekisomqondo eyenza ukuba inkondlo iphile futhi ikwazi

ukudlulisa kahle imizwa yembongi. Ingaphinda isebenzise imisindo ethile ukushubisa
imizwa yayo imbongi, igcizelele amagama ngokuwaphinda.
2.2.13 Ukujula kwenkondlo

Lapha sibheka umqondo ojulile mayelana nenkondlo leyo. Lo mqondo umfundi uwuthola
ngokufundisisa inkondlo ngokubheka nokusetshenziswa kwamagama athile okuyiwona
ayoholela emqondweni ocashile oqukethwe yileyo nkondlo. Asingakhohlwa mfundi
ukuthi izinkondlo kwesinye isikhathi azibi nayo imiqondo emibili. Kuyenzeka ezinye zibe
nomqondo owodwa ojulile ziphelele lapho. Ukujula kwenkondlo kuchazwa kangcono
uma kubhekwa ukusetshenziswa kwemifanekiso yomqondo lapho imbongi isebenzisa
khona izifengqo nokunye okunothisa ulimi (Thwala 1993:86-87).
Lapha kucutshungulwa izisho, izaga, izifengqo namandla lezi zinto ezinawo enhliziyweni
kanye nasengqondweni yomuntu. Ukusetshenziswa kwamagama kusinekeza ithuba
lokuthola umqondo ojulile. Lapha ekujuleni kwenkondlo sithola izinga lesibili lencazelo
ZUL2605/135

yenkondlo. Kufanele sikhumbule ukuthi izinga lokuqala lencazelo yenkondlo, yileli

elisitshela ngomqondo nje wenkondlo osobala (Maphumulo 1991:95).
2.2.14 Okushiwo yinkondlo

Lapha kusuke kuyisiqalo sokuqondisisa umsebenzi lowo obhaliwe, mayelana nesisusa
sokuhaywa kwenkondlo leyo nomphumela wokuhaywa kwaleyo nkondlo. Kubalulekile
kakhulu ukuba umfundi ayazi inkondlo ukuthi ikhuluma ngani. Ukuyazi kumsiza
ekutholeni amanye amasu imbongi ewasebenzisile enkondlweni. Ngamanye amazwi,
lokhu kuyisinyathelo sokuqala okufanele umfundi asithathe kanduba angene kwesinye
esingaphezudlwana ngezinga (Thwala 1993:85).
Okuvelayo ukuthi kuyenzeka ngaphansi kwaso lesi sihloko sithole izinkondlo

ezahlukahlukene ngezinga lokubhalwa kwazo. Yingakho nje kukhona izinkondlo
ezinendikimba elula okungadingi ukuthi umuntu aze ajulisise ingqondo. Bese kuba khona
lezo zinkondlo ezinendikimba ecashile okungelula ukuthi umfundi asheshe atholisise
umqondo wayo inkondlo. Lokhu kuyamphoqa umfundi ukuba ajule ngengqondo ukuze
atholisise ukuthi imbongi ikhuluma ngani ngempela.
2.2.15 Umyalezo
Kufanele kugqame lapha ukuthi inkondlo ayisidlulisi isifundo kodwa yedlulisa
umyalezo. Isizathu ukuthi umyalezo uhambisana neziyalo, okusho ukuthi
inkondlo iyayala ngezwi le mbongi.
Umyalezo singawuchaza ngokuthi yilokho imbongi efuna ukukudlulisela ezithamelini

zayo. Ngamanye amazwi yilokho okuyikhona okuyisuse phansi yadumela usiba
nephepha yaloba inkondlo. Kubalulekile ukuba imbongi isethulele umyalezo
onamandla, onokubaluleka okuzosenza sivuleke amehlo, siyibabaze, siyibonge imbongi
ngokusixwayisa, ukusikhumbuza, ukugcizelela, njalonjalo, ngezinto ezisithintayo
empilweni yethu yansuku zonke.
Umyalezo omuhle nozithintayo izethameli yilowo oqukethe noma ogcizelela izinto

ezintsha ebezinganakwe muntu, esitshelwa ngazo yimbongi qede sithole izifundo
ezithile esizozisebenzisa ekubhekaneni nezinselelo zempilo. Iyancomeka futhi imbongi
engashumayeli lapho isethulela umyalezo, kunalokho isethulela amaqiniso njengoba
enjalo ngokuwabona kwayo imbongi, bese ikushiyela ezethamelini zayo ukuba zizifunele,
zizitholele, zizetshisele zona ngokwazo umyalezo ngaphandle kokufunzwa yimbongi.
2.2.16 Izindikimba
Indikimba ingumqondo omumethwe yinkondlo leyo noma isihloko inkondlo ekhuluma
ngaso. Lo mqondo yiwona phela okuthi uma umfundi eseyifundile kahle wayiqeda
inkondlo bese ekwazi ukuzichazela yena ngawakhe amagama ukuthi uzwe kuthiwani
enkondlweni. Okufanele kugqame lapha ukuthi umqondo wenkondlo kufanele uthwalwe
izindima. Ngakho-ke izindima kufanele ziwuthunge lo mqondo ngokuthi kube khona
ukuxhumana. Kuzofanele kugqame lapha izinhloso zokubhalwa kwezinkondlo yizimbongi
ngokwezindikimba. Ngaphambi kokuba singene ephuzwini elithinta izindikimba,
kufanele sikugqamise ukuphawula kwabanye ababhali.
Olimini lwesiZulu izinkondlo zihlukaniswa kabili ngokwezindikimba, ngokuba khona

kwalezo ezikhuluma ngempilo nje mayelana nokugxeka kwembongi ukuziphatha
36
kwabantu, ukuqhakambisa amasiko ikakhulukazi ulimi nendabuko yokhokho kanye

nokuncoma imvelo. Bese kuba khona izinkondlo ezithinta izindikimba ezishubile
ezimayelana nokukhononda. Kufanele kugqame lapha ukuthi ngokujwayelekile izimo
zezombusazwe ezazilawula okuqukathwa imibhalo hhayi umbhali njengoba kuvamile.
Yiso lesi simo esasiholela ababhali ukuba basabe ukubhala ngezinto ezizonyathela
amakhona kaHulumeni wengcindezelo. Yingakho nje izinkondlo eziningi zazincoma
imvelo nokuvuselela isimilo namasiko kubantu abansundu. Imbongi eyayibhala
kakhulukazi ngendikimba ekhuthaza ukubaluleka kokugcinwa kwamasiko nolimi u-L.B.
Z Buthelezi. Lokhu kwakubangwa nawukugxambukela kukaHulumeni ekukhiqizweni
kwemibhalo yabantu abansundu. Yize noma kukanjalo, uTsambo, (1999: 27) uphawula
kanje:
What vernacular writers can be commended for is that despite the restrictive and stringent laws of
publication, they have managed to address the critical issues that concerned the liberation of the masses
both politically and morally.
Lezi nkondlo aphawula ngazo uTsambo yilezo ezaziqukethe indikimba emayelana

nokukhononda. Nakulo ulimi lwesiZulu bakhona ababhali abaqunga isibindi babhala
izinkondlo ezinendikimba efumbethe ukukhononda. Uma kukhulunywa ngezinkondlo
ezikhonondayo uNtuli (1984:157) ubeka kanje ngalolu hlobo lwezinkondlo:
Uma sikhuluma ngezinkondlo zokukhononda imvamisa sisho imibhalo ebhalelwe ukudlulisa

umyalezo onamandla ngodaba noma izimo ezithile. Sinenqwaba yezinkondlo ezikhomba indlela
yokuziphatha emphakathini. Lezi zingase zifundise ngqo, zihlose ukusola noma ukushumayeza.
Kodwa kuwo lowo mgudu wokufundisa ngqo, umuntu angase adlulele emnxeni wezinkondlo
ezikhononda ngesimo noma uhlelo oluthile.
Lokhu kuyasikhombisa ukuthi kuyenzeka ukuthi kugqame ukufundisa okuthile

enkondlweni leyo kanti phakathi kukho kukhona ukugxeka okuthile lapho imbongi
igxeka khona ebona kungafanele.
Ngakolunye uhlangothi uVerschoor (1973:02) yena uma ekhuluma ngokukhononda

uthi inhloso yokubhala izinkondlo zokukhononda ingoba imbongi isuke ifuna ukuvusa
imizwa yokungahambisani nento ethile, ukudinelwa nokugxeka izinto ezithile ezibona
emphakathini wayo. Kungenzeka imbongi ibhale nje ngoba ifuna ukubeka obala lezo
zinto ukuze abantu bazibone bazazi bazinake noma-ke ngoba ifuna kube noguquko
oluba khona. Konke lokhu imbongi ikwenza ngenhloso yokuyala.
Kanti uma ekhuluma ngokubhala okuvukuza abantu, uSibisi (2013:1) uthi:
Conscientisation is defined as the stimulation of self-awareness in people so that they begin to

think and act in a manner that will empower them to change their lives for the better.
Zikhona izimbongi olimini lwesiZulu ezakwazi ukuma nesibindi zabhala izinkondlo

ezikhonondayo. Iningi lalezi zimbongi zitholakala emaqoqweni ahlukahlukene njengalwa
nje: Isibuko Senhliziyo (Nyembezi, 1980), Ugqozi 2 (Ntuli, 1977), Intwasahlobo
(Msimang, 1982), Amehlo KaZulu (uNtuli, CSZ noNtuli, DBZ 1993). Akugcinanga
kanje ngokuba namaqoqo lapho izimbongi ezahlukene zikhononda, kodwa zikhona
ezinye izimbongi ezaba nesibindi zakhononda ngezinkondlo. Lokhu zakwenza ngokuba
osimayedwa njengelanga.
Omunye wezimbongi ezaba nesibindi olimini lwesiZulu wabhala izinkondlo

ezikhonondayo, uDlamini, 1988. Izinkondlo ezikhonondayo zikaDlamini zaziqonde
ukuveza obala izinto ezimbi ezenziwa ubandlululo nezingumthelela walo ukuze abantu
ZUL2605/137

baqale babuke futhi bacabange ngenye indlela. Lokhu-ke kwakuzobangela ukuba

baphonsele inselelo inqubo yobandlululo ukuze bashintshe isimo sezombusazwe bese
kushintsha isimo sempilo yabo kuyo yonke imikhakha yempilo. Uma sebezibonile
izinkinga babengakwazi ukuqhamuka nezindlela zokuzinqoba ukuze kushintshe impilo
yabo ibe ngcono, ingasenakho ukucindezelwa nokubandlululwa ngenxa nje yebala labo.
Uyaqhubeka futhi uSibisi (2013:02) esephawula ngomsebenzi wombhalo ovukuza

umphakathi lapho athi khona:
Uhlelo lokuvukuza kwakufanele luvule abantu abansundu amehlo ukuze baqale babone
ubunjalo bokucindezelwa kwabo, ukugotshwa inkani, ukucwaswa, nokuncishwa amathuba.
Yilokho kuvukuzwa okwakutshelwa abantu ingcaca noma ngeziphansi ukuthi babegqilaziwe;
bakhonjiswa futhi namandla abo ababengawasebenzisa ukuze bazikhulule ekugqilazweni.
Izinkondlo zikaDlamini nabanye ezikhonondayo zikwazile ukuvezela abantu abansundu

izinto eziningana ezikhombisa ukungahambi kahle kwempilo yabo. Uma ziveza izinkinga
lezo, zibe sezigqugquzela abantu abansundu ukuba bazame ukuthola izixazululo kulezo
zinkinga. Kuyacaca ukuthi zazihlose ukuba zivule abantu amehlo, zibanike isibindi
sokubhekana nezinkinga futhi ziphebeze ezingqondweni zabo umuzwa wokungabi
yilutho kanye nokuhlulwa ngabamhlophe. Zazibavezela iKhenani nakuba babesabhajwe
eGibhithe.
Okugqamayo uma sibheka izinkondlo zikaDlamini kuyavela ukuthi ziningi izinto

akhononda ngazo ezinkondlweni zakhe. Lokhu kuyaqondeka ukuthi kwakudalwa yini.
Phela ziningi izinto abantu abansundu ababezibona njengezonakele ngemuva kokufika
kwabamhlophe ezweni labo. Okuningi kwagaya ngomunye umhlathi, kungasikhona
ukuthi kusiza abansundu kepha kuwukuthi okuningi kubenza bathwale kanzima,
bebekwe ijoka lensimbi ngabamhlophe ngenzondo abayibeka obala ngobandlululo.
Ukukhononda kwakhe kwakuncike kakhulu ezimweni ezabangelwa ukuthathwa ngenkani

kwezwe laseNingizimu Afrika lilawulwe ngabezizwe kanye nenqubo yobandlululo
eyayilokhu ikhona yenziwa ngabamhlophe ikakhulukazi kwabomsinsi wokuzimilela.
Ubudlelwane phakathi kwabacindezeli nabacindezelwe selokhu kwathi nhlo bugebele
ngakubacindezeli.
Kunesizathu esakwazi ukuphumelelise izinkondlo zesiZulu ukuba zingavalwa uma

zikhuluma ngezindikimba ezikhonondayo. UCoovadia, (1988:13) ubeka kanje:
What makes protest poetry to pierce deeper than other genres is its cryptic and loaded mode
of expression. So the implicit manner of poetry is the means of expression that would be last
accessible to the arbitrariness of censorship boards.
2.3 ELOKUPHETHA
Siyethemba ukuthi la maphuzu ambalwa esixoxe ngawo lapha azoba usizo uma umfundi
ethola ithuba lukuhluza, awakhumbule lapho ecabanga ngamasu anhlobonhlobo imbongi
ewasebenzisile ukupheka inkondlo yayo ukuze ihlabahlose. Kufanele sikugcizelele ukuthi
izithako nje lezi eziningi ezingasetshenziswa yimbongi lapho icikoza. Ukuzijwayeza
ukufunda imisebenzi eminingi yababhali abahlukahlukene kubalulekile ngoba kufana nokuma
phezu kwamahlombe abo. Kungukuhlakanipha ukuzifunza ukhume ulwazi lwabanye ababhali ngoba
luyimbeleko yekusasa elihle lokuba ngumbhali nomhluzi osezingeni elincomekayo. Lokhu kulubhaqa
lomuzi wobuciko ngoba yilapho wonke umndeni wababhali abasafufusa abancinda khona amakhubalo
olwazi nenhlakanipho. Ikusasa lomhluzi nombhali osafufusa lincike kakhulu ekutheni uyakuthaka
38
yini akuncelayo okolwazi nenhlakanipho. Uma umhluzi nombhali encela isithupha kwezobuhlakani
obumumethwe yimiqulu yolwazi, uyabhasha. Uma ungazibandakanyi nalobu buhlakani, mancane
amathuba okuthi ungalulekela emafini ukuthola ulwazi oluphambili, noma kanjani ingqondo iyozaca.
Ngakho-ke ngaphandle kolwazi umuntu uphenduka imfanayo efahlazwa yindikibalo,

bese ephenduka isifukuzi, esiyimfamona nemfama efocozwa ikhuxhuzwe, ikhahlelwe
yizo zonke iziyaluyalu zempilo. Njengoba kunezikhathi empilweni yomuntu lapho ezinye
izinto zibaluleke kakhulu kunobuthongo. Uma lezo zikhathi zokuzinikela zingekho
empilweni yomuntu, leyo mpilo iba wugwadule. Yingakho nje umvuzo wobuthongo
kuwubuze.
IMIBUZO YOKUZIHLOLA
(1) Izinkondlo ezibhalwe ngendikimba yokukhononda zithanda ukujula uma
ziqhathaniswa nezidingida ezinye izindikimba. Uthini ngalo mbono?
(2) Izinkondlo ezibhalwe ngothando zithanda ukuba lulana nje, azinakho ukujula
esikuthola kwezidingida ezinye izindikimba. Phawula ngokubona kwakho.
(3) Awukhethe injulalwazi yokuhluza oyithandayo uyichaze uzame ukuhluza inkondlo
etholakala eqoqweni lezinkondlo elihlinzekelwe.
(4) Veza umehluko phakathi kobunkondlo obungaphandle nobungaphakathi.
(5) Ngabe isigqi sibamba liphi iqhaza enkondlweni mayelana nendikimba?
ZUL2605/139

IMITHOMBO YOLWAZI
Adeoti, G.A. 2015. African Literature and the Future. Codesria: Dakar
Coovadia, J.M. 1988. Poetry as a Weopon. Crux: Journal on the Teaching of English.
Dlamini, JC. 1988. Isihluthulelo, Pietermaritzburg: Shuter & Shooter
Dlamini, J.C. 1989. Sadabukisa Isizwe, Pietermaritzburg: Shuter & Shooter.
Cuddon, J.A. 1982. A Dictionary of Literary Terms: Middlesex England, Penguin
books Ltd.
Heese & Lawton, R. 1975. The Owl Critc. An Introduction to Literary Criticism. Elsies
River: Nasau Ltd.
Khumalo, Z.L.M. 1993. Imbiz’ Imbelwe. Bridge Publications.
Mafeje, A, 1967. The Role of the Bard In A Contemporary African Community. The
journal of African Languages, no 6. Part 3
Maphumulo, A.M. 1991. Imvubelo. Cape Town: Vivlia Publishers & Booksellers (PTY)
LTD.
Ntuli, D.B.Z. 1995. Unisa, study Guide, Zul-203. Pretoria.
Ntuli, D.B.Z. 1978. Unisa Study guide, Zul-203. Pretoria.
Ntuli, D.B.Z. 1984. The Poetry of B.W. Vilakazi. Pretoria: J.L. van Schaik.
Qwabe, S. P. 1993. Some sociological Aspects of JC Dlamini’s Poetry.
Unpublished Masters Dissertation. Mamelodi Campus: Vista Universtiy.
Qwabe,T. B. 2016. Ukukhononda Ezinkondlweni ZikaJ.C. Dlamini, Ucwaningo
Olungashicilewe Lwe-Masters, eMgungundlovu: University of KwaZulu-Natal.
Sibisi, Z. 2013. Conscientisation: a motive behind the selected poems of Sepamla, Serote,
Gwala and Mtshali. Ucwaningo olungashicilelwelwe-PhD, Durban: University
of KwaZulu-Natal.
Thwala, J.J. 1993. Izihlandla Zohlonga, Midrand: Varia.
Tsambo, T.L. 1999. The Theme of Protest and its Expression in SF Motlhake’s poetry.
Unpublished Master of Art dissertation. Pretoria: University of South Africa.
Verschoor, N. 1973. Theory of Literature. Harmondsworth: Penguin Books.
Vilakazi, B.W. 1935. Inkondlo KaZulu, Johannesburg: Wits University Press.
Vilakazi, B.W. 1940. Amal’ Ezulu, Johannesburg: Wits University Press.
40
3 INGXENYE 3
3 INOVELI NEDRAMA
DR MC MYEZA

Emva kokufunda le ngxenye kufanele ukwazi lokhu okulandelayo
• Ukwazi isakhiwo senoveli nokuthi ingena ngaphansi kwamuphi umunxa.

• Iqhaza le noveli emphakathini.
• Umehluko phakathi kwenoveli nomdlalo.
• Isakhiwo somdlalo neqhaza lawo emphakathini.
3.1 ISINGENISO
Le minxa ezobhekwa lapha ihlukaniswe kabili esahlukweni esisodwa. Inoveli kuzoqalwa
ngayo kusigaba A. bese kuthi umdlalo kugcinwe ngawo kusigaba B.
Kubalulekile ukuba sikuveze ukuthi le minxa ezobhekwa lapha isetshenziswe kakhulu

ukubamba iqhaza mayelana nezinto ezithinta impilo yabantu abansundu. Yize
kuzobhekwa ukwakheka kwayo kodwa kufanele siliqonde iqhaza layo le minxa. Yingakho
nje ucwaningo likubeka obala ukuthi yebo zazikhona izinselelo eziningi ezazibhekene
nababhali bale minxa ngesikhathi sengcindezelo nobandlululo. UMathonsi (2002) ubala
izizathu ezidala ukudodobala kwemibhalo ekhonondayo esiZulwini. Izizathu azibalayo
ilezi ezilandelayo; ukuhlolwa kwemibhalo yesiZulu ukuthi ayimbeki yini kabi uhulumeni,
ukuzibekela umklamo engqondweni kwababhali besiZulu ngokusabalele ukuthi imibhalo
yabo ngeke ishicilelwe uma ikhuluma kabi ngokwenza kukahulumeni wengcindezelo
nobandlululo, imithelela yokunganyelwa kwezwe nabantu abansundu ngabelungu.
Luphinda ucwaningo luveze ukuthi nakuba zazikhona zonke lezi zinselelo ezazibhekene
nababhali kodwa bakhona ababhali abakwazi ukuthi babhale imibhalo eyayiveza ububi
besimo sengcindezelo nobandlululo eNingizimu Afrika futhi ngokusebenzisa yona
imibhalo bakwazi ukuthi bagxeke isimo leso babuye bahlonze nendlela okwakumele
kwenzeke ngayo izinto.
Yingakho nje Ojaide (1986) ebeka kanje:
Politics has always impacted on modern African literature. For decades since its inception,
African literature has been political. Others have seen the correlation between African literature
and history, w ith history being a code word for politics, Africa’s modern history takes into
cognizance the politics of colonialism nationalist movements, independence, and post-independence.
ZUL2605/141

In the process of self-affirmation, people tend to condemn the colonial intervention or its cultural
policies imposed on them.
Yingakho noNtuli (1978:156) ebeka ngokuthi selokhu kwathi nhlo ababhali baba
nayo indlela yokuveza ukungeneliswa ngezimo nezinto ezithile. Uthi nokho kuba
nempikiswano mayelana nokuthi umbhali kumele angene kangakanani ezindabeni
noma ezinkingeni zomphakathi ayingxenye yawo. Kukhona abathi umbhali akakwazi
ukuwuhlaba inhlali izinto zibe zonakala.
Yingakho uMuta (1986:40) egcizelela kanje:
The writer is not only influenced by society, he influences it. Art not merely reproduces life but
also shapes it.
Yingakho nje uGaylard (2008:18) ebeka ngokuthi ababhali baphila emphakathini futhi
balolongwa yiwo umphakathi. Nokubhala kwabo kuhluma esimweni sengcindezelo
umphakathi ophila ngaphansi kwaso sokungabi namalungelo nemithetho ecwasayo
eyayibenza bazizwe beyizilahlwa ezweni lokhokho babo. Lapha-ke uGaylard (2008) uthi
kuwumsebenzi wakhe ngempela umbhali ukuba asho ukuthi konakele, kuphi, kanjani
nokuthi yini emele ukwenziwa ukuze kulunge isimo. Kuyavela futhi ukuthi kunemibono
eyahlukene njengoba abanye-ke njalo bona bathi cha umbhali akangabhaleli ukuveza
izinkinga zomphakathi. Bagqamisa ukuthi akabhale nje ukuveza ikhono lakhe kulobo
buciko abhala kubo.
Laba babhali kababonanga kungabasiza ukuba babhalele ukubhala nje kodwa bebe
bengasho lutho bathule nje ngezinkinga zabantu abansundu eNingizimu Afrika. Le
mibhalo yabo bayibhalela ukuba isho okuthile ukuze isimo sezwe siguquke.
Lokhu kufakazela okushiwo uMzamane (1988: 103) kanje:
A writer in South Africa is unimportant, irrelevant unless he is political.
A. INOVELI
3.2 YINI INOVELI?

Lolu uhlobo lwebhuku olunendaba ende ebhalwe ngolimi olujwayelekile) oluyiphrozi.
Uma ibhalwa idinga ukuba umbhali abe nekhono lokuchaza. Ukuchaza kombhali
ngokujwayelekile akufanele kucike noma kube nesicefe.
Lokhu kufakazelwa uFergus (1985:05):
Novels are a form of literature that gives evidence of life. They can also tell us about the things
that are happening to people living in a society. The author of a novel may write with the aim
of warning or teaching people about good morals. Criticize people about bad things they do.
Bakhona ababhali olimini lwesiZulu abanalo leli khono eliphezulu. Bayibekile induku
ebandla singabala lapha uM 1988. J. Mngadi 2008, I.S. Kubheka 1998, DBZ Ntuli
1994, NG Sibiya 1988, MJ Buthelezi 1996. Lokhu kungasho ukuthi abanye bayahluleka,
ukuthi nje laba baphuma bathi qekelele bese ligqama ikhono labo kwazise phela ukuthi
kade babeyihamba le ndlela. Uma sihlabela phambili inoveli ibamba iqhaza elikhulu
lokuba isibuko somphakathi mayelana nazo zonke iziyaluyalu zempilo. Yingakho nje
42
INGXENYE 3: Inoveli nedrama
kubalulekile ukufunda izincwadi zobucikomazwi njengawo amanoveli ngoba bagcina

ngakho ukuyiqonda impilo namaqiniso ewafumbetheyo.
U-Taine (1975:23 ukubeka kanje lokhu:
It is a portable mirror which can be conveyed everywhere and is not convenient for reflecting all
aspects of life and nature.
Inoveli ngokomklamo ivamisa ukuba yindaba esemakhasini asekhulwini. Ngokwezinhlobo

kukhona amanovelana amafishane (amanovelana) angaba semakhasini angamashumi
amahlanu. Kukhona amade angaze afinyelele emakhasini ayikhulu noma ngaphezulu.
Uma sibheka umunxa owaziwa ngokuthi yindaba emfushane, kuye kunamathele

esigamekweni esisodwa, kodwa inoveli yona ikhululekile, ingathatha izigigaba eziningi.
Njengokuthi nje kukhona engaxoxa ngempilo yonke yomuntu kusukela ekuzalweni
kwakhe aze ayoshona. Nokho akhona amanoveli aqoqekile kunalokho, ngokuba agxila
esikhathini esithile nje empilweni yomuntu. Ake sithi nje kuba nenoveli ezoxoxa ngempilo
ephilwa ngumlingiswa othile emzini wakhe, uvela endabeni esevele esekhulile. Konke
lokhu inoveli ikwenza ngenhloso yokuveza izinguquko ezenzeka emphakathi kakhulukazi
onsundu kanye nezizathu ezigqugquzela lezo zinguquko. Yingakho nje uKhumalo
(2007:04) eveza ukuthi ukufunda imibhalo yobucikomazwi kufaka nenoveli, kubalulekile
ngoba ubuciko buyinkundla lapho ababhali beveza imibono yabo ngokwenzekayo
emphakathini eyahlukene. Yingakho-ke nje kuba ukuzuza okuthile ngokufunda imibhalo
yobucikomazwi ngoba lokhu okusuke kwenzeka kubantu abasendabeni kuba yisithombe
salokho okwenzeka noma okungenzeka kubantu empilweni eyiqiniso.
Okunye mayelana nenoveli iqhaza elibambayo emphakathini kakhulukazi onsundu.

NgokukaGikandi (1991) ubeka ngokuthi inoveli ihlinzeka indlela entsha yokuhlekela
kabusha kosikompilo lwabansundu ikakhulukazi ngesikhathi sokudilizwa kwengcindezelo
kuzuzwa ukuzimela nenkululeko. Uphinde aqhubeke uGikandi (1991:03) aveze ukuthi:
Achebe was possibly the first of writers to recognize function of the novel not solely as a mode of representing
reality, one which had limitless possibilities of inventing a new national community.
Ngakolunye uhlangothi uNtombela (2009) uveza ukuthi uma sesishona phansi

kufanele kugqame ukuthi ukhona umehluko futhi mkhulu phakathi kwamasiko abantu
abaNsundu kanye nawabaMhlophe. Ngenxa yalokhu kuhlukana kwamasiko, yingakho
nje kunomehluko phakathi kwenoveli yesiZulu nenoveli yezinye izilimi. Lokhu kudalwa
wukuthi sikhuluma ngezinto ezimbili ezingadlelani ngokwamasiko nangokwendabuko.
Yingakho nje inoveli yesiZulu ingajwayelekile ngokuba nokukhetha iphela emasini
ngoba igxila kakhulu osikwenimpilo. Lokhu okugxila kakhulu ezinguqukweni eziba
nomthelela osikwenimpilo lwamaZulu kanye nemiphumela echamuselwa yileso simo.
Yingakho u-Iyasere (1975: 108-109) ekugcizelela ukuthi kufanele kuqashelwe uma
kucutshungulwa imibhalo.
Lokhu ukubeka kanje:
To isolate the literature wholly from its cultural milieu and to insist on a strictly synchronic analysis
of a work, as the formalists autonomistic theory demands would rob the literature of its vitality.
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3.3 ISAKHIWO SENOVELI

Inoveli ibumbeka ngokuba nesingeniso, umzimba nesiphetho. Zizochazwa kabanzi lezi
zakhiwo lapha ngezansi, sizoqala ngesingeniso.
3.3.1 Isingeniso
Inoveli ebhaleke kahle yileyo elandele isakhiwo esisangilazi (Hour Glass Structure). Lesi
sakhiwo sivumela ukuba isahluko sokuqala esiyisingeniso simbambe umfundi ngokuthi
indaba iqale ngendlela engaqondakali ezovusa imibuzo emqondweni womfundi, kufanele
isimo sishube siphakamise amaphaphu. Lokhu kuholela ekutheni abafundi balubalubele
ukwazi ukuthi kuzokwenzekani ekuqhubekeni kwendaba. Lokhu umbhali ukwenza
ngendlela enongiwe nemnandi eyenza ukuba umfundi ayithokozele indaba ayifundayo
bese kuhluma ukweneliseka kuyo kusukela kuso isingeniso. Kuso futhi isingeniso
kufanele kwethulwe isizinda esifaka indawo lapho indaba yenzeka khona, siphendula
umbuzo othi kuphi? Kube inkathi ephendula umbuzo othi indaba yenzeka nini okuchaza
kudala noma manje. Bese kuba isimo senhlalo esithinta uhlobo lwempilo oluphilwa
abalingiswa ngenxa yezimo ezithile, ezingafaka isimo sezombusazwe, ezomnotho
nesezempilo. Kuso lesahluko umbhali wethula umlingiswa osemqoka. (Buthelezi, 2015)
Uma siqhubeka, inoveli ebhaleke kahle lapha esingenisweni kwethulwe okusambuzo

noma okuyinkinga. Lesi isimo esidala uheho kofundayo ngoba efuna ukwazi ukuthi
kuzokwenzakalani, nanokuthi indaba izophela kanjani. Okufanele kuqondwe ukuthi
iyamheha umfundi indaba engasheshi ikuveze ekuqaleni ukuthi iyophela kanjani.
Yingakho umbhali esebenzisa ubuciko obuthile ekufihleleni umfundi ukuthi indaba
izophetha kanjani.
3.3.2 Umzimba
Wakhiwe yizehlakalo ezenzeka endabeni zenziwa ngabalingiswa abahlukahlukene. Ukuze
nazo lezi zehlakalo zixoxeke kahle, zihlukaniswa ngezigaba ngaphansi kwezahluko
ezinokulandelana okunomqondo okhulayo ukhulise indaba ize iyofika kuvuthondaba.
Kufanele kugqame ukuthi indaba iba nezigamekwana ezikhulisa isehlakalo esikhulu
esingumongo wendaba. Lokhu zikwenza ngendlela emnandi ethokozisa imizwa yengqondo
neyomphefumulo. Lokhu umbhali ukwenza ngobuciko ngoba lezi zigamekwana kufanele
zibe nobuhlobo ngandlela thile nendaba exoxwayo, zingaxovani. Lezi zehlakalo azenzeki
ngendlela ezimele ngoba lokho kuyokwenza sengathi indaba yakho ixoxa ngezehlakalo
ezimbili ezahlukene.
Ngesikhathi izehlakalo zikhula emzimbeni wenoveli, kuba nokuxabana kwabanye

abalingiswa ngamazwi noma ngezenzo. Abanye baze balwe, balimazane kokunye kube
nokubulalana noma ukwehlukana kwabalingiswa abathile.
3.3.3 Ulimi
Uma sibheka indaba kaMkhize (2010) esihloko sithi: “Kuxabene ubendle” uMkhize
usebenzise ulimi ngendlela enothile kuyo yonke indaba ngokusebenzisa iphrozi
ewubuciko. Lokhu kwenza ukuba indaba yakhe izibophe izinkulumo ngendlela enobuciko
obushubisa ulimi.
Yingakho nje ulimi lingumgogodla wendaba ngoba umbhali kufanele asebenzise ulimi
olufaka imifanekisomqondo nezimo zokukhuluma. Lokhu kwenza indaba ibe mnandi
44
ilandeleke. Inkulumompendulwano iyadingeka lapha nalaphaya, kodwa ingabi ningi

ngokweqile ngoba inoveli ibhalwe ngesu lokuxoxa (Mazzoni, 2017). Umbhali nguye
ohamba phambili exoxa abuye anikeze abalingiswa ithuba lokuba bazikhulumele.
Uphinde abaphuce lelo lungelo ngesizathu sokuchaza nokucacisa okuthile endabeni. Uma
abalingiswa bekhuluma kakhulu endabeni, lokhu kuholela ekutheni bulahleke ubunoveli
ifune ukufana nomdlalo. Yingakhoke kufanele kugqame ukuthi ulimi lwemibhalo
luqubuka kubantu ababhekene nezinkinga zemihla ngemihla.
3.3.4 Abalingiswa
Laba ngabantu abatholakala endabeni bamele umphakathi mayelana nezingqinamba
abantu ababhekana nazo empilweni yansuku zonke. Amanoveli amaningi aba nomuntu
ogqame kunabo bonke, esisheshe simthole ngasekuqaleni esahlukweni sokuqala.
Akanyamalali phakathi nendaba, kodwa ize iyophela esekhona. Lo muntu ubizwa
ngokuthi ungumlingiswa osemqoka. Lo mlingiswa sithi umqoka ngoba indaba ikhona
ngaye, umbhali indaba uyakhela phezu kwakhe ihambe naye njalo ize iyothi cababa
emaphethelweni. Endabeni yonke uyena ongumgogodla wendaba.
UMsimang, (1986:99) ubeka kanje ngabalingiswa:
Characterization is a sum total of techniques employed by an artist in presenting characters in

a literary work of art so that such characters are perceived by the audience/reader as persons
endowed with moral and dispositional as well as physical qualities.
Umlingiswa osemqoka akaphili yedwa endabeni ngoba yinto engekho leyo empilweni
yansuku zonke ngoba akekho umuntu ophila yedwa esiqhingini. Kufanele babe khona
nabanye abaqavile abamesekayo noma bamphazamise kulokho akwenzayo. Isibonelo:
Inoveli ebhalwe uShange (1993) esihloko sithi IFA LENKULULEKO, kucaca kahle
lokhu kanje: abalingiswa abaphazamisa uDaisy ongumlingiswa osemqoka singabala uDlamini
nomndeni wakhe, kanye noMthunzi Buthelezi.
Ngisho inoveli ingaba nabalingiswa abaningi, umbhali uye azame ukuba aveze labo
abadingekayo ngempela endabeni yakhe ukuze kungabi yisiminyaminya sabantu
abangabalulekile (Buthelezi, 2015).
3.3.5 Ukwethulwa kwabalingiswa

UMlotshwa, (1990:03) uveza ukuthi ukwethulwa kwabalingiswa kuhlotshaniswa
nezindlela ezingamathe nolimi nokuziphatha kahle, okufaka izenzo kanye nesimo
somuntu ngamunye mayelana nempilo.
Zahlukene izindlela ezisetshenziswayo ukwethula abalingiswa ngokukaMahon, (1984:14)
• Umbhali uye asichazele ngomlingiswa ukuthi ungumuntu onjani, lokhu ukwenza

ngesikhathi exoxa echaza indaba.
• Kokunye umbhali umethula ngobuciko asidwebele umfanekisomqondo ukuba
simbone ngezenzo zakhe.
• Kwesinye isikhathi umbhali uqamba umlingiswa ngegama azolilandela ngezenzo.
Nalapha kuya ngobuciko bombhali mayelana nendlela abaveza ngayo abalingiswa

endabeni esebenzisa izindlela ezahlukene ezigabe ngobumnandi, ngokubacacisa bha
mayelana nobunjalo babo. Lokhu kuba nomthelela mayelana nokubumbeka kwendaba.
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3.3.6 Udweshu
Udweshu luba ngumphumela wenxushunxushu noma ukungqubuzana okutholakala
emzimbeni wendaba okuba khona phakathi kwabalingiswa ngenxa yokuphambana
kwemibono nemicabango. Kwenye inkathi ukungqubuzana kuba kumlingiswa oyedwa,
lokhu kuzochazwa kahle ngezansi. Umbhali ukhetha abalingiswa ababili ababeka
esimweni esisodwa bese echaza izindlela zabo ezahlukene zokuphendukela kuleso simo.
Lokhu ukwenza sengathi bayancintisana nokuholela ekutheni bangqubuzane. Ngakho-
ke udweshu luyisisekelo sesehlakalo esiyisisusa esiqhubela phambili ukungqubuzana.
Lokhu kwenza inoveli ibe nezigameko eziwuchungechunge ezenzeka ezindaweni
nangezikhathi ezahlukene. Phela umbhali kufanele anikeze izizathu zokuthi yini
abalingiswa bangqubuzane uma kukhona isigameko esizokwenzeka. Yikho lokhu
okukhulisa indaba. Ngakho udweshu enovelini luze luxazululeke emva kwesikhathi
eside. Zimbili izinhlobo zodweshu uma kubhalwa imibhalo eyahlukene okungaba
inoveli noma umdlalo, umbhali angazisebenzisa uma ebhala lezi zinhlobo zemibhalo.
Kukhona udweshu lwangaphakathi nodweshu lwangaphandle. Ake silucubungule
ngokwehlukana kwalo.
3.3.7 Udweshu lwangaphakathi

Lapha umbhali wakha ukungqubuzana kwemicabango kumlingiswa oyedwa, ethatha
ebeka akha ediliza. Kwesinye isikhathi umlingiswa umakhela isimo lapho edliwa
umzwangedwa noma ezwakale esekhuluma yedwa kwesinye isikhathi aze aphimisele.
Lokhu kwenza kube sekutheni kuthiwe umlingiswa unezingqondo noma izinhliziyo
ezimbili, enye imtshela lokhu kanti enye imtshela lokhuya. Lokhu kucaca kahle encwadini
kaButhelezi (1997) esihloko sithi Impi Yabomdabu Isethunjini, awuyivakashele. Sicaphune
isahluko sokuqala ikhasi lesine ukubheka ukuthi uButhelezi ukwenze kanjani lokhu:
• UCele wayehamba ekhuluma yedwa, efunga, edemelayisa abuye athule anikine

ikhanda, kubonakala nje ukuthi lukhulu olumvelele. Kuyena le nto ayeyenziwa
umntakadadewabo yayibuhlungu ngendlela engachazeki, futhi wayebuye angakholwa
ukuthi nguye lo oxoshwa okwesinxibi ebesizocela imali. Yize wayengebani,
engumuntukazana nje wasemakhaya, kodwa wayebona kufanele ukuthi umshana
wakhe amnike inhlonipho le ayeyinika abelungu bakhe emsebenzini, ikakhulukazi
ngento yena malume wakhe ayemenzele yona yena Bafana ndini nezingane zakwabo.
Luphinde futhi lugqame kahle enovelini ka EDM Sibiya (2004) esihloko sithi: Kungasa
Ngifile. Yivakashele. Sicaphune esahlukweni sokuqala ikhasi lesishiyagalolunye sibheka
ukuthi uSibiya ukwenze kanjani lokhu:
• USenzo wazizwa esemthanda kakhulu uNokuthula uma ecabanga izikhathi zentokozo

yothando lwabo. Wazama nokuyedlulisa indaba kanina. Nokho yahlala iyichashazi
emqondweni wakhe. Into ayezibuza yona ukuthi kuyogcinaphi uma kuzothi zisuka
nje kube nzima? Mhlawumbe nje unina kukhona ingozana ayeyibona. Phela abantu
abadala akukhona ukuthi basaqhuba ngesidala kuphela kodwa nemiqondo yabo ijulile.
Kodwa noma kunjalo uSenzo wayengaziboni ethandana nomunye umuntu ngaphandle
kukaNokuthula. Le micabango eyayehla njengezimvula zekwindla engqondweni
kaSenzo yambonisa ngokusobala ukuthi akulula ukuthi ayikhohlwe le nto.
3.3.8 Udweshu lwangaphandle

Lapha sithola abalingiswa bengqubuzana ngokuthi baqophisane ngamazwi. Kwesinye
isikhathi baze bathathelane ngisho izikhali, bagqemane izingozi, bakhwingcelane
imikhono, kube kubi kubenjeya. Indaba yonke ikhushulwa yilo lolu dweshu lwangaphandle
46
ngoba luba nochungechunge lwezehlakalo. Udweshu ludala uheho, bese kuthi ofundayo
anamathele encwadini sengathi ubanjwe yinomfi, ngoba enevuso nelukuluku lokufuna
ukwazi ukuthi kazi iyozala nkomoni. Ngakho-ke kubalulekile ukuthi umbhali uma ebhala
inoveli, udweshu lube yiwona mgogodla wendaba. Ake sibheke izigameko njengezibonelo
ezithinta noma eziveza udweshu lwangaphandle. Lokhu kuvela kahle enovelini ka JC
Buthelezi (1997) esihloko sithi: Impi YaboMdabu Isethunjini:
Esahlukweni sokuqala ekhasini lokuqala, le noveli ivula ngodweshu phakathi kukaCele

noNgubane. UNgubane unqaba ukubonana noCele emzini wakhe eMlazi. “Izolo
nezimiso namalutha alo kudlule nezikhukhula zenkathi kwayothenga ilala. Akusekho
ukuhlehlela nyova, nokujeqeza emuva akusenakusiza ngalutho”, washo njalo uJohn
Bafana Mbhabhadisi Ngubane, wajikijela isicabha ngolaka, isivakashi sakhe sasala sikheve
ngaphandle okomgodoyi okwakuthiwe kuwo “Phandle!”
Esahlukweni sesithathu ikhasi lama-35 uZithelile uxakazisana noKhanjana ekwaluseni

baze bagcine beshayene. “Uyeyisa Khanjana. Ngizokukhombisa. Ngifunga umama
uLinono eMbongolwane,” kusho uZithelile esethatha intambo elenga incwadi yasediphini
eyiphonsa emhlane, kwathi ingutshana yakhe ephephezelayo wayikhwica nhlangothi
zombili ephethini lakhe.
Okugqamayo lapha ukuthi udweshu lubalulekile endabeni ngoba yilona olukhulisa

indaba noluyenza ibe mnandi ngaphandle kwalo indaba ngeke iqhubeke iye phambili.
3.3.9 Isizinda
Mayelana nesizinda sibhekise ekuthini indaba yenzeka kuphi, okukhomba izindawo,
yenzeka nini okukhomba inkathi okungaba eyakudala besabuswa ngamakhosi bengakafiki
abelungu noma ngaphansi kobandlululo okukanye eyamanje sebekhululekile abantu
abansundu. Nanokuthi yenzeka ngaphansi kwesimo esinjani senhlalo yomphakathi,
okukhomba ukuthi abantu baphila ngaphansi kwezimo ezinjani zempilo. Ngokujwayelekile
umbhali uye akhethe isizinda esihambisana nendaba yonke. Lokhu kuye kubonakale nje
ukuthi ibingeke ibe yilokhu eyikho indaba ukuba ibikwenye indawo.
3.4 INDAWO
Indaba kufanele ihambelana nesizinda eyenzeka kuso ukuze ikholakale futhi ifeze
izinhloso ebhalelwe zona. Ngakho-ke indawo yilapho kwenzeka khona indaba yonke
kusuka ekuqaleni kuze kuyofika ekugcineni. Umbhali, indaba uyixoxa ihambe ibanga
elide ngoba lokho kwandisa izigameko, kugcine sekukhulisa isigameko esikhulu indaba
emayelana naso. Indaba ingakwazi ukuqala endaweni ethile bese izungeza ezinye
izindawo ngenxa yezizathu ezithile mayelana nempilo yomlingiswa osemqoka kanye
nezimo zempilo abhekene nazo. Ngakhoke ayikwazi futhi ngokuba yenzeke endaweni
eyodwa ngokuqala khona iphelele khona. Kubalulekile ukuba abalingiswa bahambisane
nendawo lapho indaba yenzeka khona, lokhu kufaka ukwenza kwabo ukugqoka nendlela
abaziphatha ngayo.
3.4.1 Ukuhambelana kwendaba nomphakathi ngokwendawo

Lokhu kusho ukungena khaxa noma ukuyihlaba esikhonkosini. Ngakho-ke silindele
ukuthi lokho okuqukethwe indaba kube yilokho okulindelekile nokungagqumbuzani
nalokho okwamukelekile kumfundi nasemphakathini lapho indaba yenzeka khona.
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Ngamanye amazwi akufanele indaba imxake, imdide umfundi ngenxa nje yokuthi
ikhuluma ngezinto angazazi noma ezehluke kakhulu ezintweni ezitholakala nezenziwa
emphakathini okukhulunywa ngawo endabeni leyo.
3.4.2 Umphakathi
Umphakathi wakhiwa ngabantu abahleli ndawonye ngendlela ehlelekile ngezigaba
ezinhlobonhlobo. Labo bantu bangatholakala ndawana thize nje babe nezimpawu ezithile
ezifanayo abangahlukaniseka ngazo. Umphakathi singase siwehlukanise ngezindlela
eziningi kuye ngokuthi sikhuluma ngani, sibhekise kubani. Singawehlukanisa ngeminyaka,
izinga lokufunda, izinkolelo, amasiko, ubulili njalonjalo. Lokhu-ke kungasiza sikwazi
ukuyibona indaba ukuthi ikhuluma ngomphakathi onjani, nokuthi ibhalelwe muphi
umphakathi. Umbhali kufanele aqikelele ukuthi imininingwane ephathelene nalowo
mphakathi iyanemba endabeni yakhe ukuze ingabadidi indaba uma sebeyifunda, futhi
singakuphikisi lokhu ekushoyo. Isibonelo: indaba ikhuluma ngomphakathi odayisa ngomzimba
futhi ixwayisa ngobungozi bawo lo msebenzi. Kufanele kucace ukuthi umbhali uyayazi indaba
yokudayisa ngomzimba abhala ngayo, nesifundo kube yileso esizosiza abadayisi noma
abahalela ukwenza lo msebenzi. Indaba ngeke ngempela yahambelana nomphakathi
uma izoncoma lolu hlobo lo msebenzi (Sibiya, 2013).
3.4.3 Kubaluleke ngani indaba ihambelane nomphakathi

Kubaluleke kakhulu ukuba indaba ihambelane nomphakathi ngoba isuke ibhalwe
ngomphakathi othile futhi ibhalelwe wona. Ngakho-ke kusuke kufanele ukuba iveze
amaqiniso ngomphakathi ebhalwe ngawo ongabalingiswa endabeni futhi ikwazi
ukwedlulisa isifundo emphakathini ebhalelwe wona ongabafundi
Okubalulekile: umfundi kufanele ahlale ekhumbula ukuthi zimbili izizathu ezenza

umuntu afunde inoveli:
• ukuchitha isizungu
• Ukuthola isifundo
Lokhu kusitshela ukuthi indaba enhlanhlathayo noma engangeni khaxa kulokho

okulindelwe umphakathi ingase ingasedlulisi isifundo.
Yingakho nje uMakhambeni, (1988:04) ebeka kanje:
Claims that society and its problems form the basis of the author’s inspiration. She goes on to
state that the writer, in his work, expresses his view of life as well as experiences of the society
in which he lives.
3.5 INKATHI
Lapha kuqondwe isikhathi lapho abantu abaphile kuso. Kungabe indaba yenzeka
kulesi sikhathi esiphila kuso noma yenzeka kudala. Lokhu kubalulekile ukuze kuveze
ubuqiniso ngendikimba okubhalwe ngayo. Lokhu kuchaza ukuthi kufanele kube khona
ukuxhumana phakathi kwendikimba, inkathi nendawo lapho indaba yenzeka khona.
Okugqamisa ukuthi indaba yenzeka nini kubonakala ngezinto okukhulunywa ngazo
nezisetshenziswayo endabeni ngabalingiswa. Uma endabeni kusetshenziswa amaselula
lokho kukhomba ukuthi indaba yenzeka kule nkathi esiphila kuyo.
48
3.5.1 Ihambelana kanjani indaba nomphakathi ngokwenkathi

Ziningi izindlela kodwa lokhu kuncika kakhulu endikimbeni ewumongo wendaba
yonke. Ake sibheke amaphuzu ambalwa nje:
3.5.2 Isikhathi ebhalwe ngaso

Isikhathi indaba ebhalwe ngaso singase sihambelane nomphakathi, ngokuthi indaba
ebhalwe nonyaka ayinakufana nendaba ebhalwe eminyakeni engamashumi amabili
edlule. Lokhu kungagqama ngokuthi indikimba yendaba ebhalwe manje kumele yehluke
kweyaseminyakeni edlule. Isibonelo: abesifazane enkathini yamanje sebenamalungelo alinganayo
nabesilisa futhi abasacwaswa ngokwezikhundla, nangokugqoka. Ngakho indaba ebhalwe manje
kufanele ikuveze lokhu ukuze ihambelane nesikhathi ebhalwe ngaso.
3.6 ISIMO SENHLALO

Lapha kusuke kubhekwa isimo sempilo nanokuthi hlobo luni lwempilo ephilwa kuleyo
ndawo. Kufanele isimo senhlalo sihambisane nenkathi ukuze indaba ibumbeke kahle.
Abalingiswa njengamalungu omphakathi yibo ababamba iqhaza ekuvezeni ukuthi
bahlalisene kanjani empilweni yemihla ngemihla. Kubalulekile ukuthi kugqame
okuphazamisa inhlalo yabo, kuncike ngokuba yizwi linye nendikimba okuyiyona
engumongo wendaba. Isimo senhlalo singafaka izimo zezombusazwe, ezomnotho,
ezenhlalakahle nezempilo.
UKhumalo, (2007) usekela kanje mayelana nesimo senhlalo:
African societies are faced with problems of transference of political power, which usually has
unforeseen and unintended consequences, meaning the opposite of what has been expected. African
people denigrate their own traditional norms and values, and unsuccessfully adopt those aspects
of European lifestyle.
Zonke lezi zimo yizona ezibamba iqhaza ekulolongeni umphakathi bese uba yile-nto
indaba ezama ukuyiveza. Abalingiswa abamele umphakathi endabeni ngokujwayelekile
bathonywa banomthelela walezi zinto ezibalwe ngenhla (Sibiya, 2013).
3.7 IZINKOLELO NAMASIKO

Indaba ingase iveze izinkolelo namasiko athile. Nalokhu kufanele kube yilokho
okulindelekile emphakathini. Ngakho-ke uma izinkolelo namasiko sezivezwa endabeni
zisontiwe noma zihlanekezelwe, singase siphethe ngokuthi leyo ndaba ayihambisani
nomphakathi lowo ebhalelwe wona. Ngokwesibonelo kuyaziwa ukuthi ngokwesiko uma
abantu befisa ukushada kufanele owesilisa ayolobola kubo wentombi, athumele abakhongi.
Ngakho-ke uma singathola indaba enabakhongi besifazane, beyolobola intombazane
eflethini, kungekho zihlobo zayo, singakhala ngokuthi leyo ndaba ayihambelani kahle
nendlela okuqhutshwa ngayo isiko lokulobolisana emphakathini.
3.8 INDLELA OKUCHAZWA NGAYO IZINTO

Umbhali wenoveli angase achaze izinto ngendlela ethile eyenza indaba ihambisane
nomphakathi. Ngokwesibonelo: uma ingane ingalaleli umphakathi uyibiza ngehlongandlebe.
Kanjalo nombhali angase ayichaze ngendlela engakhangi, eyenza ukuba kube yingane
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engamukeleki kumfundi. Uma endabeni umbhali eyichaza kahle le ngane, sengathi yenza
into encomekayo ngokuba yisigangi, leyo ndaba ingase ingahambelani nomphakathi
ngendlela okuchazwa ngayo izinto (Sibiya, 2013).
3.9 UKUCHEMA
Umbhali angase acheme nomphakathi noma athathe uhlangothi endabeni. Lokhu indaba
kuyenza ihambelane nomphakathi, nanxa singase singavumelani nemibono yombhali
noma yomphakathi. Ngokwesibonelo: umbhali angase athi umuntu oyisidudla yinkunxa, ozacile
athi uqhaqhaveyana. Kokunye angase athi ubungqingili abamukelekile emphakathi. Nanxa kunjalo
singase siphikisane nalokho kodwa okubalulekile ukuthi umbhali uzama ukusivezela
umfanekiso ocheme nendlela imiphakathi ebabuka ngayo abantu abathile.
3.10 ISIPHETHO SENOVELI

Yilapho kuthukululwa noma kuqhaqheka khona ifindo, lapha sithola khona ukuxazululwa
kwenkinga ebiyethulwe ngasekuqaleni kwendaba. Kufanele isiphetho sibe sifushane,
kepha sishaye emhloleni ngoba kufanele kutholakale isifundo. Kwezinye izindaba
isiphetho siba wumusho owodwa nje emva kovuthondaba. Isiphetho sendaba ebhaleke
kahle kumele siphele esicongweni okuwuvuthondaba, ngokuba kwenzeke okuthile
obekungalindelekile, ingwijikhwebu. Kuhle nokho yemukeleke le ngwijikhwebu
kofundayo ukwenzeka kwayo kube nakho ukuxhumana nendaba ngandlela thile. Sihle
isiphetho esihambisana nesihloko.
3.11 UVUTHONDABA
Leli izinga lapho indaba isifinyelele esicongweni, okusho ukuthi inkinga yomlingiswa
omkhulu ngeke isakwazi ukuyikhulisa. Kuleli zinga umbhali kufanele umlingiswa
ambeke esimeni sokunqotshwa noma anqobe inkinga yakhe. Lokhu kungachaza ngokuthi
inkinga yomlingiswa omkhulu isuke isixazululekile. Ngakho-ke okuzokwenza ukuba
umlingiswa omkhulu angabe esaqhubeka nokukinatelwa yile nkinga ekade imhlupha.
3.12 IBOHLOLOLO
Lapha kukhulunywa ngezinga lapho uvuthondaba selubohla selwehla kulesiya sicongo
ebelikuso. Inkinga enkulu yomlingiswa omkhulu isuke isixazululiwe.
UMaphumulo (1995:76), ulichaza kanje:
Ibohlololo lisinikeza umphumela wodweshu, ukuxazululwa kwenkinga, nesisekelo sokusimama

kabusha. Ibohlololo lisivezela ukwembulelwa kokugcina enovelini. Uma kuyinkinga sinikezwa
ukuxazululwa kwayo. Uma kukhona okhombeke ngephutha, kuyajikwa kukhonjwe okunguyena
impela.
Emva kokuba uvuthondaba sekufinyelelwe kulo, inoveli iye ifinyelele esiphethweni

esiyibohlololo esinobuhlakani, okudingeka ukuba sishiye umfundi ecabanga kanzulu
mayelana nendikimba. Lokhu kuye kwaziwe ngokuphethwa kwendaba ibe nengwijikhwebu.
Uma kade ubuze umbuzo odidayo umbhali ekuqaleni manje usungayiphendula
ngengwijikhwebu.
50
3.13 ELOKUPHETHA
Kulesi sifundo sigxile kakhulu ekuhlukaniseni inoveli kweminye imibhalo. Nokho
asikuthintanga okuningi okuyimigomo yeminye imibhalo, njengesifundo nomyalezo
nokunye. Sithe nje jwaphu jwaphu kokuthintana ngqo nenoveli. Noma-ke inemigomo
enqala inoveli nokho le migomo ayisona isimbelambela esingenakuguqulwa.
B. UMDLALO
3.14 YINI IDRAMA?

Lona ngumunxa obhalwe ngolimi olulula olwejwayelekile esilusebenzisa uma kuxoxwa
noma kubhalwa izindaba ezimfushane namanoveli. Ukubhalwa komdlalo kuhluke kakhulu
uma kubhalwa inoveli. Umehluko ulala ekutheni umdlalo abadlali okungabalingiswa
ngokwenoveli bayazikhulumela kulo munxa. Uphinde futhi wehluke enovelini ngokuthi
wona wehlukaniswa ngokwezinkundla bese izinkundla zakhiwe izigcawu. Kanti inoveli
yona ihlukaniswa ngokwezahluko. U-Esslin, (1983:14) ubeka kanje ngomdlalo:
In Greek the word drama simply means action. Drama is mimetic action in imitation or
representation of human behavior. What is crucial is the emphasis on action
Ngakolunye uhlangothi umdlalo uchazwa ngenye indlela lokhu kuyagqama encazelweni

kaDube, (1979:727) uma ewuchaza kanje:
The performance of a story by actors in front of an audience. Like fiction and poetry, it is a
genre of literature. That is when we contemplate its language as written, it is literature, but when
we regard its language as spoken, it is theatre.
Umdlalo njengayo yonke iminxa, ungumsebenzi wobucikomazwi kodwa ongafani

neminye iminxa, ngenxa yokuthi umdlalo awukhulumi ngento nje uphelele lapho, kodwa
uyayitshengisa ngezenzo yonke into okhuluma ngayo. Emdlalweni abadlali baphenduka
abanye abantu ngokulingisa. Ukulingisa okuhle yikhona okujabulisayo. Okufanele
kugqame ukuthi umdlalo ukuphethe kokubili ngokuba umsebenzi wobucikomazwi
kanye neshashalazi. Nawo unesingeniso nomzimba nesiphetho. Ngokuba ishashalazi
umdlalo uThwala, (1989:07) ubeka kanje:
Drama as theatrical presentation is primarily intended to restore an expression of the inner nature
of man as well as provide an outlet for the creative urge. It is an activity which is opposed to idleness,
is socially acceptable and contributes to the physical and mental values of the participants, and moral
welfare of the audience.
Lokhu kuchaza ukuthi umdlalo uyisakhiwo sobuciko esidala impela. Yingakho nje
uThwala (1989:02) ubuye aveza ukuthi imidlalo yesiZulu ngokujwayeleikle ithonywa
umdlalo waseNtshonalanga yize wethula izimo zendabuko ngokwenzeka kwazo.
Lokhu ukwenza ngokuthi udedela isimo sokuxakaniseka ngokuba kube nokuqhelelana
nobuqiniso bempilo. Lokhu kuchaza ukuthi okulingiswayo akunikezi ubuqiniso bempilo
kodwa izinto ezingasetshenziswa ebuqinisweni bempilo. Amathuluzi okwenza konke
lokhu ukuze umdlalo udlaleke, kuba iphimbo kanye nomzimba. Lokhu kugqanyiswa
uJafta, (1978:04) uma ebeka kanje:
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Dramatic art imitates life and in doing so certain modes of expression like work, music, movement
and mime are used. It is however important to note that this kind of imitation does not give us
reality but something that can be applied in reality
Kunezinhlobo ezahlukene zedrama, ezingahlukaniseka ngezindlela ezimbili. Eyokuqala

yileyo eyehlukanisa ngokwezindawo umdlalo odlalewa kuyona, kanti eyesibili yileyo
yokuhlukanisa ngezindikimba ezidingidwayo emdlaweni. Imidlalo enkundlanye
3.15 IZINHLOBO ZEDRAMA NGOKWENDAWO

Umdlalo waseshashalazini
Kulolu hlobo lwedrama kakufanele kufakwe izinto ezingeze ngempela zadlaliswa

eshashalazini. Isibonelo: izilwane, izitimela, izimoto, imifula nokunye. Okuphawulekayo
ukuthi umqondisi womdlalo weshashalazi kufanele abe nolwazi olunzulu koweshashalazi
abaphinde akhethe abadlali bekhethelo. Lokhu kugcina sebakha amaqhinga thizeni
okuletha lezi zinto eshashalazini ngokwengqondo nokusikisela, okuchaza ukuthi hhayi
zona uqobo. Ngakho-ke kuhle uvele uzigweme izinto ezingenakulethwa eshashalazini
njengezilwane okubuye kuvuke ubulwane bazo.
3.15.1 Umdlalo womsakazo

Lolu hlobo luncika kakhulu emsindweni, yingakho nje lulungele inkulumompendulwano
kanye nezinto ezinemisindo okungeke kube nzima ukuba itholakale. Kuhle ukuba
umlobi aqikelele ukuthi umdlalo walolu hlobo wenzelwe ikakhulukazi abethameli
abazowemukela ngendlebe kuphela.
3.15.2 Umdlalo wethelevishini

Kulolu hlobo lomdlalo inkulumo ayiningi njengoba iningi emdlalweni ongenhla
womsakazo. Izinto ezibonakalayo nezinyakazayo yizona ezisemqoka ngoba izethameli
zalo mdlalo ziwulandela ngamehlo nangezindlebe. Ngakho-ke umnyakazo kufanele
kube yiwona omningi ngaphezu kwenkulumompendulwa.
3.15.3 Umdlalo ofundwayo

Lolu hlobo lubhalelwa ukufundwa nje kuphela. Kungenzeka onekhono ayihlele kabusha
ukuze idlaleke kulezi zinhlobo ezingenhla. Kulolu hlobo lomdlalo umbhali uxhumana
nabafundi ngokuyibhala phansi yonke into eyenzekayo. Ngisho abalingiswa bakhe
uyabethula, abachaze ngawo umbhalo ukuthi bangobani, bazokwenzani emdlalweni,
Isibonelo umdlalo kaMngadi (2004) (Ababulali Benyathi): UBheka: Iphoyisa leNkosi

yendawo.
UMaCele: Undlunkulu wenkosi
yendawo.
Umdlalo ofundwayo ugqame ngokuba nenkulumompendulwano eningi phakathi

kwabadlali. Lokho okungamazwi ashiwo ngumlobi abhalwa ngamagama athe ukwehluka
kwamanye. Lokhu kubhalwa kafushane ngoba umlobi usuke efuna ukuveza nje ukuthi
52
into ethile yenzeke kanjani. Uma sekubhaliwe okuchazwa umbhali kube sekufakwa
ezibayeni. Isibonelo: (wabhaklaza isicabha eseyombuza uMaCele, esho ngezwi losizi).
Kungaba yinoma yini enye umbhali abona ukuthi kuhle ivezwe ngamazwi aphuma kuye
eqikelela nokho ukuthi akachazi undendene, ubeka kafushane ngoba kokuningi abadlali
bazikhulumela bona. Lokho okungamazwi ashiwo ngumdlali kubhalwa kuqondane
negama lakhe, akufakwa nabacaphuni ngoba vele kusuke kucaca ukuthi lawo mazwi
akhulunywa ngubani.
Isibonelo (Ababulali Benyathi): UBheka: suka lapha phambi kwami, ngingaze ngikuchithe amafinyila
ngenhlanekela. (esho ngokufutheka).
UVusi: (ezincengela) Uyazi nje Ndabezitha ukuthi ngaphandle kwakho ngifana nenja engenambheki.
Yobe Nkosi yami!
Kubalulekile-ke ukubalula ukuthi kuzo zonke lezi zinhlobo zemidlalo esezibaliwe

ngenhla, umbhali usuke ehlose ukusifundisa okuthile.
3.16 IZINHLOBO ZOMDLALO NGOKWEZINDIKIMBA

Izinhlobo zomdlalo zihlahlelwa ngokwendabuko yaseNtshonalanga ngoba ilapho
lolu hlobo lomunxa ludabuka khona. Kufanele kugqame ukuthi lolu hlobo lomunxa
lwalungabhalelwa ukufundwa kodwa lwalubhalelwa ukudlalwa, yingakho nje e-Afrika
zingekho izincwadi ezifundwayo zalo munxa. Ababhali abaningi e-Afrika babhala
amanoveli izindaba ezimfushane nezinkondlo kanye nama-eseyi (Morgan, 1987:56).
Lapha ngezansi sizobheka izinhlobo zemidlalo lokhu kuzosiza uma usuhluza umdlalo
owufundile ukuthi ungena ngaphansi kwaluphi uhlobo.
Isenamisi: lona ngumdlalo ojabulisayo. Kuthi noma zikhona izigameko

(a)
ezingemnandi ekukhuphukeni komdlalo, ekugcineni isiphetho siyajabulisa.
(b) Imbangalusizi: lona ngumdlalo odabukisayo. Lapha sivezelwa impilo egcwele usizi,
ukuhlupheka kumbe nokufa imbala. Zithi noma zikhona iziwombe ezijabulisayo,
kodwa ugcine ngokuphetha kabuhlungu, ngesimo esidabukisayo.
Imbangalusizi-siyolisi: Lona unokuxuba usizi nenjabulo emdlalweni owodwa.

(c)
Ingaqala ngosizi iphethe ngenjabulo, noma iqale ngenjabulo iphethe ngosizi.
Imelodrama: lona ngumdlalo oncike ezintweni ezisabisayo noma kokuthile

(d)
okunesihluku. Wakhelwe phezu kwezehlakalo ezinokwenzeka kulo mhlaba.
3.16.1 Uhlaka lomdlalo

Umdlalo weshashalazi nowokufundwa uhlukaniswa ngokwezinkundla eziba nhlanu
ngokuvamile bese inkundla ngayinye ibe nezigcawu ezimbalwa. Isigcawu ngasinye siveza
okwenzeka endaweni eyodwa, ngesikhathi esisodwa. Leso naleso sigcawu kufanele
kubonakale ukudingeka kwaso emdlalweni uwonke. Kanti umdlalo womsakazo
nowethelevishini yona ihlukaniswa ngokwezigcawu kuphela.
Nokho uma sibuyela ephuzwini lezinkundla, kufanele kucace ukuthi azisiwona umgomo
okungathi uma ungalandelwanga bese lowo mdlalo uthathwe njengongalungile. Lokhu
kubekelwe ukucacisela umfundi ngendlela ongahlukaniseka ngawo umdlalo. Lokhu
kuyenzeka nakweminye imibhalo njengoba inoveli ihlukaniswa ngokwezahluko.
ZUL2605/153

3.16.2 Isakhiwo somdlalo

Lokhu kwakha isimo esikhombisa indlela umdlalo okufanele ubhaleke ngayo. UMorgan,
(1987:98) uphinde aveze mayelana nohlaka kanje:
Any play as a whole, and of drama in general, will profit from a separate consideration of plot,
action, characters and dialogue, as well as of the treatment of place and time.
Okwakha isakhiwo somdlalo kuba yilokhu okulandelayo:
3.16.2.1 Isingeniso
Umdlalo unesingeniso esehlukaniswe izingxenye ezimbili, okuba isethulo nesisusa.
Isethulo: Lapha kwethulwa khona ulwazi olubalulekile oludingekayo ukuze kuqondisiseke

okuzokwenzeka. Yingakho-ke nje umbhali wethula iqhawe lomdlalo kanye nenkinga
elibhekene nayo. Kuphinde kube abanye abadlali okufanele basheshe bethulwe, nabo
bevezwa kule ngxenye yesingeniso.
Isisusa sodweshu: Yileyo ngxenye yesethulo enamandla, eyinselelo kummeleli ngandlela

thize. Lapha umbhali uveza isehlakalo esiyisisusa senkinga (udweshu) yeqhawe lomdlalo,
lena inkinga leyo evezwe esethulweni. Le nkinga noma lolu dweshu luyoqhubeka njalo
selukhushulwa nangezinye izehlakalo. Lokhu kube sekukhulisa umdlalo uze ufike
kuvuthondaba. Isisusa noma imbangela yodweshu kufanele ikholakale (Masubelele, 1978).
3.16.2.2 Umzimba
Wakhiwe yizehlakalo ezenzeka endabeni zenziwa ngabadlali abahlukahlukene. Ukuze
nazo lezi zehlakalo zixoxeke kahle, zihlukaniswa ngezigaba ngaphansi kwezahluko
ezinokulandelana okunomqondo okhulayo ukhulise umdlalo uze uyofika kuvuthondaba.
Kufanele kugqame ukuthi indaba emdlalweni iba nezehlakalo ezincane ezikhulisa
isehlakalo esikhulu esingumongo wendaba emdlalweni. Lokhu zikwenza ngendlela
emnandi ethokozisa imizwa yengqondo neyomphefumulo. Lokhu umbhali ukwenza
ngobuciko ngoba lezi zehlakalo ezincane kufanele zibe nobuhlobo ngandlela thile
nendaba exoxwayo, zingaxovani. Lezi zehlakalo azenzeki ngendlela ezimele ngoba lokho
kuyokwenza sengathi indaba yakho ixoxa ngezehlakalo ezimbili ezahlukene.
Ngesikhathi izehlakalo zikhula emzimbeni wenoveli, kuba nokuxabana kwabanye

abalingiswa ngamazwi noma ngezenzo. Abanye baze balwe, balimazane kokunye kube
nokubulalana noma ukwehlukana kwabalingiswa abathile.
3.16.2.3 Isixakaxaka
Siqukethe izenzo ezenziwa ngummeleli kanye nalabo abaphikisana naye. Zivamile
izehlakalo ukuthi zihambe zibhangqene esixakaxakeni, okusho ukuthi okwenziwa
ngummeleli kuphikiswa abaphikisana naye kanye nabamelekelelayo. Lokhu yikhona
okushubisa isimo kangangoba kungaze kudingeke ikhambi elinamandla ukubuyisela
izinto esimeni sazo sokuqala.
Lezi yizehlakalo eziba phakathi kwesisusa (novuthondaba) lomdlalo. Udweshu oluvezwa

kusisusa kumele lubonakale lukhula, lubhebhetheka luze luyofika kuvuthondaba lomdlalo.
Umdlalo kule ngxenye kufanele kuzwakale ukuthi uyaqhubeka, kungabi bikho lapho
ushudula khona ndawonye (Masubelele, 1978).
54
3.16.2.4 Abadlali
Abadlali babamba iqhaza elibalulekile emunxeni womdlalo, kanti bawuhlaka olumayelana
nokwenzeka emdlalweni ngokuxoxwa yibo abadlali.
UReaske, (1966:40) uphawula kanje ngabadlali:
We learn a great deal about characters in a play by closely observing their actions. How do they behave
in different situations? How do they differ from one another in their behavior when sharing the same
situation?
Ngakolunye uhlangothi uKenney, (1966:27) uveza ukuthi umdlali kufanele abe

nokuxhumana nomfundi ngandlela thile. Aphinde futhi abe nomnikelo ozwakalayo
mayelana nomdlalo ayingxenye yawo.
Abadlali banhloboningi kuya ngomsebenzi nangokubaluleka kwalowo nalowo mdlali.

Abadlali bomdlali baye bahlukaniseke kanje: kuba khona umdlali oqavile obizwa ngokuthi
iqhawe noma ummeleli. Uma enabamsizayo kuthiwa abalekeleli. Bese kuthi lowo
ophikisana neqhawe kuthiwa imbangi ngoba wuye obangela iqhawe lomdlalo inkinga.
Kwesinye isikhathi imbangi kungaba isimo esithile esiphikisana nezinhloso zokuphila
komdlali oliqhawe. Isimo lesi kungaba yinkolo, usikompilo, icala, uthando nokunye.
Lokho okuxabanisa iqhawe nembangi kuthiwa umqhathi. Kuyenzeka nalapha futhi
kungabi umuntu kodwa kube isimo noma into ethile okungaba yindawo yokuhlala, yifa,
umuntu, nokunye (Dube, 1983:47).
3.16.2.5 Ukuvezwa kwabadlali

UKenney, (1983:34) uphawula kanje mayelana nokuvezwa kwabadlali:
There are a number of methods available to the playwright to portray the characters. Each
method has got its advantages and disadvantages.
Abadlali bomdlalo bangavezwa ngalezi zindlela ezilandelayo:
3.16.3 Indlela esamdlalo:

Lapha umdlali uziveza yena ngokukhuluma nangokwenza kwakhe, umfundi bese
ezibonela yena ukuthi lo mdlali ungumuntu onjani. UThwala, (1989:92) uveza ukuthi
lena indlela esetshenziswa kakhulu emnxeni womdlalo ngoba ivumela abadlali baziveze
bona ngokukhuluma nangokwenza. Le ndlela ngokukaThwala igcizelela isu lokubuka
ngokucabanga kunokuxoxa indaba. Iphinde iphaphamise ababukeli noma abafundi, ibenza
babe yingxenye ngokuzithathela izinqumo ngomdlali nokwazi ukubona ukuziphatha
komdlali.
3.16.3.1 Indlela yengxoxo:

Kokunye umfundi uyaye ezwe abanye abadlali bekhuluma ngomunye, bese bemazi
ubunjalo bakhe ngaleyo ndlela. Uma lezi zindlela zombili zisetshenziswa ngokudedelana
zivamise ukwenza umdlalo uthandeke. UKenney, (1966:34) uphawula kanje ngale ndlela:
The discursive method simply tells us about his characters. He enumerates their qualities and
may even express approval or disapproval of them. This method is favoured because of simplicity
and economy of time.
ZUL2605/155

3.16.3.2 Ukukhula kwabadlali

Lokhu kusho ukuthuthuka noma ukuguquka kwabadlali ngokukhuphuka komdlalo,
kusukela esingenisweni kuya esiphethweni. Ukukhula nokuguquka kwabadlali isikhathi
esiningi kuphehlwa isimo senhlalo. Izimo zempilo abadlali abazithola bedlula kuzona.
Ezingaba zinhle ezinye zibe zimbi. Zonke lezi zimo ziba nomthelela empilweni yomdlali
ngezindlela ezahlukene. Angaba khona lowo mdlali ongakhuli noma ongaguquki,
lowo kuthiwa uyisicaba. Izizathu ezidala ukuguquka komdlali ziyavela emdlalweni
ngokuphehlwa isimo senhlalo.
3.16.4 Udweshu
UGule, (1996:121) uphawula kanje ngodweshu:
Conflict in drama is a very dramatic aspect of dialogue. Drama without conflict is hardly drama.
Conflict is the central strateg y used by the dramatist to illustrate polarization and struggle
between forces in and around the protagonist. Conflict places the characters in a predicament
and they have to fight with all the means at their disposal.
Udweshu luba ngumphumela wenxushunxushu noma ukungqubuzana okutholakala

emzimbeni wendaba okuba khona phakathi kwabadlali ngenxa yokuphambana
kwemibono nemicabango. Kwenye inkathi ukungqubuzana kuba kumdlali oyedwa,
lokhu kuzochazwa kahle ngezansi. Umbhali ukhetha abadlali ababili ababeka esimweni
esisodwa bese echaza izindlela zabo ezahlukene zokuphendukela kuleso simo. Lokhu
ukwenza sengathi bayancintisana nokuholela ekutheni bangqubuzane. Ngakho-ke
udweshu luyisisekelo sesehlakalo esiyisisusa esiqhubela phambili ukungqubuzana.
Lokhu kwenza inoveli ibe nezigameko eziwuchungechunge ezenzeka ezindaweni
nangezikhathi ezahlukene. Phela umbhali kufanele anikeze izizathu zokuthi yini abadlali
bangqubuzane uma kukhona isigameko esizokwenzeka. Yikho lokhu okukhulisa indaba.
Ngakho udweshu enovelini luze luxazululeke emva kwesikhathi eside. Zimbili izinhlobo
zodweshu uma kubhalwa imibhalo eyahlukene okungaba inoveli noma umdlalo, umbhali
angazisebenzisa uma ebhala lezi zinhlobo zemibhalo. Kukhona udweshu lwangaphakathi
nodweshu lwangaphandle. Ake silucubungule ngokwehlukana kwalo.
3.16.4.1 Udweshu lwangaphakathi

Lapha umbhali wakha ukungqubuzana kwemicabango kumdlali oyedwa, ethatha ebeka
akha ediliza. Kwesinye isikhathi umdlali umakhela isimo lapho edliwa umzwangedwa
noma ezwakale esekhuluma yedwa kwesinye isikhathi aze aphimisele. Lokhu kwenza
kube sekutheni kuthiwe umdlali uneminqondo noma izinhliziyo ezimbili, enye imtshela
lokhu kanti enye imtshela lokhuya.
3.16.4.2 Udweshu lwangaphandle

Lapha sithola abadlali bengqubuzana ngokuthi baqophisane ngamazwi. Kwesinye
isikhathi baze bathathelane ngisho izikhali, bagqemane izingozi, bakhwingcelane
imikhono, kube kubi kube njeya. Indaba yonke emdlalweni ikhushulwa yilo lolu dweshu
lwangaphandle ngoba luba nochungechunge lwezehlakalo. Udweshu ludala uheho, bese
kuthi ofundayo anamathele emdlalweni sengathi ubanjwe yinomfi, ngoba enevuso
nelukuluku lokufuna ukwazi ukuthi kazi iyozala nkomoni. Ngakho-ke kubalulekile
ukuthi umbhali uma ebhala umdlalo, udweshu lube yiwona mgogodla wendaba. Ake
sibheke izigameko njengezibonelo ezithinta noma eziveza udweshu lwangaphandle.
56
3.16.5 Ulimi
UThwala, (1989:03) ubeka kanje ngolimi:
The language of drama is lucid and lively. It encompasses figures of speech, indigenous expressions,
symbolic elements, dramatic dialogue, songs and praises. The writer use language skillfully to unfold
the full range of human experience, expressing the deliberate ambiguities and tactics of manipulation.
Schemes of construction depict the structure, form and word-play that are prevalent in dramas.
Emdlalweni noma ngabe yimuphi lubalulekile ulimi umbhali alufunza abadlali bomdlalo
wakhe. Yilolu limi olukhulunywa ngabadlali oluthwele yonke indaba athanda ukuyedlulisa
umbhali. Ulimi luphinde luveze ukuthi abadlali emdlalweni bangabantu abanjani, lokho
kuzovezwa zinkulumo abafunza zona. Nayo indikimba noma umlayezo awethulayo
ugcina sewuncika kuyo inkulumompendulwano yabadlali.
3.16.6 Inkulumo-mpendulwano
UMaphumulo, (2001:205) ubeka kanje ngenkulumo-mpendulwano:
Dialogue in a play cannot be isolated from the dramatic character. A character communicates
mainly through what he says. Dramatic action is also often included in what a character has said
or follows from the spoken word. A character’s words and actions can either support each other
or there can be a contradiction between what is said and what is done. If a character’s actions
contradict his words, usually his actions are accepted as the true reflection-of his character and
that his words are simply intended to mislead his fellow-characters and sometimes that reader
or spectator-for certain time.
Umdlalo uncike kakhulu kuso isimo senkulumompendulwano ngoba umbhali akanalo

ithuba lokuchaza izinto yena ngokwakhe njengasenovelini nasendabeni emfushane.
Yingakho nje umbhali akuchazayo ukusho ngamazwi nje ambalwa kakhulu, ezindaweni
ezithile ukucacisa okuthile ukuze umdlalo ulandeleke. Konke ukukhula komdlalo
kuphethwe yinkulumompendulwano yabalingiswa. Ngakho-ke inkulumompendulwano
kumele iphile, nabadlali banqakisane eduze ngenkulumo. Yingakho nje nezinkulumo
zabo ziba mfishane.
Uma sibheka umdlalo kaVilakazi (2009) osihloko sithi: “Awumbiwa Ndawonye”, uVilakazi
usebenzise ulimi oluhambisana nabadlali. Lokhu kuyacaca uma uSigodlo inkosi uma
ikhuluma, ulimi olusetshenzisiwe lapha luyahambelana futhi nendawo. Kusetshenziswe
ulimi olufanelene nendawo yasemakhaya lapha ubuholi bendabuko buhlonishwa
ngezinga eliphezulu, njengolimi lokuhlonipha lapho kukhuluma inkosi nezinduna
kanjalo nezinduna uma zikhuluma nenkosi aziyigaguli ngegama kodwa zithi Ndabezitha.
Kufanele kugqame ukuthi ulimi olusetshenziswa ngabadlali emdlalweni kumele

luhambisane nempilo ephilwa yilowo mdlali okhulumayo ngaleso sikhathi. Isibonelo:
umdlali ongumshumayeli esimthola esesontweni silindele ukumuzwa ekhuluma izindaba
zenkolo, hhayi ezasejoyintini. Abanye ababhali abanekhono bagcina besebenzisa ulimi
lobunkondlo lapho kunokuphakama kwemimoya khona.
3.16.7 Isizinda
Isizinda esikhethwe umbhali womdlalo kufanele sihambisane nokwenziwa ngabalingisi
emdlalweni. Kulo mdlalo kaVilakazi indawo eyasemakhaya asengenwe uguquko
kwezombusazwe. Isizwe sibuswa yinkosi eyibambela kanye nekhansela osekufanele
ZUL2605/157

igudluke ukuze umnikazi wesikhundla athathe izintambo. Ikhansela likhethwe

ngokwentando yeningi.
Isizinda sisho umdlalo lapho wenzeka khona, nenkathi owenzeka ngaso. Ulimi
olukhulunywa ngabadlali, imikhuba yempilo abayiphilayo kuleyo ndawo, nokunye
okuphathelene nenhlalo yabo, kumele konke lokho kuhambisane nesizinda okuxoxwa
ngaso. Lokho kuthiwa yisimo senhlalo esithinta izimo zempilo ezingafaka ezomnotho,
ezempilo nezombusazwe (Masubelele, 1978).
3.16.8 Indawo
Indaba kufanele ihambelana nesizinda eyenzeka kuso ukuze ikholakale futhi ifeze
izinhloso ebhalelwe zona. Ngakho-ke indawo yilapho kwenzeka khona indaba yonke
kusuka ekuqaleni kuze kuyofika ekugcineni. Umbhali, umdlalo uwuxoxa uhambe ibanga
elide ngoba lokho kwandisa izigameko, kugcine sekukhulisa isigameko esikhulu indaba
emdlalweni emayelana naso. Indaba ingakwazi ukuqala endaweni ethile bese izungeza
ezinye izindawo ngenxa yezizathu ezithile mayelana nempilo yomdlali osemqoka kanye
nezimo zempilo abhekene nazo. Ngakhoke ayikwazi futhi ngokuba yenzeke endaweni
eyodwa ngokuqala khona iphelele khona. Kubalulekile ukuba abadlali bahambisane
nendawo lapho indaba yenzeka khona, lokhu kufaka ukwenza kwabo ukugqoka nendlela
abaziphatha ngayo.
3.16.8.1 Ukuhambelana komdlalo nomphakathi ngokwendawo

Lokhu kusho ukungena khaxa noma ukuyihlaba esikhonkosini. Ngakho-ke silindele
ukuthi lokho okuqukethwe indaba kube yilokho okulindelekile nokungagqumbuzani
nalokho okwamukelekile kumfundi nasemphakathini lapho indaba yenzeka khona.
Ngamanye amazwi akufanele indaba imxake, imdide umfundi ngenxa nje yokuthi
ikhuluma ngezinto angazazi noma ezehluke kakhulu ezintweni ezitholakala nezenziwa
emphakathini okukhulunywa ngawo endabeni leyo.
3.16.8.2 Umphakathi
Umphakathi wakhiwa ngabantu abahleli ndawonye ngendlela ehlelekile ngezigaba
ezinhlobonhlobo. Labo bantu bangatholakala ndawana thize nje babe nezimpawu ezithile
ezifanayo abangahlukaniseka ngazo. Umphakathi singase siwehlukanise ngezindlela
eziningi kuye ngokuthi sikhuluma ngani, sibhekise kubani. Singawehlukanisa ngeminyaka,
izinga lokufunda, izinkolelo, amasiko, ubulili njalonjalo. Lokhu-ke kungasiza sikwazi
ukuwubona umdlalo ukuthi ukhuluma ngomphakathi onjani, nokuthi ibhalelwe muphi
umphakathi. Umbhali kufanele aqikelele ukuthi imininingwane ephathelene nalowo
mphakathi iyanemba endabeni yakhe ukuze ingabadidi indaba uma sebeyifunda, futhi
singakuphikisi lokhu ekushoyo. Isibonelo: indaba ikhuluma ngomphakathi odayisa ngomzimba
futhi ixwayisa ngobungozi bawo lo msebenzi. Kufanele kucace ukuthi umbhali uyayazi indaba
yokudayisa ngomzimba abhala ngayo, nesifundo kube yileso esizosiza abadayisi noma
abahalela ukwenza lo msebenzi. Umdlalo ngeke ngempela wahambelana nomphakathi
uma uzoncoma lolu hlobo lo msebenzi (Sibiya, 2013).
3.16.8.3 Kubaluleke ngani indaba ihambelane nomphakathi

Kubaluleke kakhulu ukuba umdlalo uhambelane nomphakathi ngoba usuke ibhalwe
ngomphakathi othile futhi ibhalelwe wona. Ngakho-ke kusuke kufanele ukuba uveze
58
amaqiniso ngomphakathi obhalwe ngawo ongabadlali emdlalweni futhi ukwazi

ukwedlulisa isifundo emphakathini obhalelwe wona ongabafundi
Okubalulekile: umfundi kufanele ahlale ekhumbula ukuthi zimbili izizathu ezenza

umuntu afunde umdlalo:
• ukuchitha isizungu
• Ukuthola isifundo
Lokhu kusitshela ukuthi indaba enhlanhlathayo noma engangeni khaxa kulokho
okulindelwe umphakathi ingase ingasedlulisi isifundo.
Yingakho nje uMakhambeni, (1988:04) ebeka kanje:
Claims that society and its problems form the basis of the author’s inspiration. She goes on to
state that the writer, in his work, expresses his view of life as well as experiences of the society
in which he lives.
3.16.9 Inkathi
Lapha kuqondwe isikhathi lapho abantu abaphile kuso. Kungabe indaba yenzeka
kulesi sikhathi esiphila kuso noma yenzeka kudala. Lokhu kubalulekile ukuze kuveze
ubuqiniso ngendikimba okubhalwe ngayo. Lokhu kuchaza ukuthi kufanele kube khona
ukuxhumana phakathi kwendikimba, inkathi nendawo lapho indaba yenzeka khona.
Okugqamisa ukuthi indaba yenzeka nini kubonakala ngezinto okukhulunywa ngazo
nezisetshenziswayo endabeni ngabadlali. Uma endabeni kusetshenziswa amaselula lokho
kukhomba ukuthi indaba yenzeka kule nkathi esiphila kuyo.
3.16.9.1 Ihambelana kanjani indaba nomphakathi ngokwenkathi

Ziningi izindlela kodwa lokhu kuncika kakhulu endikimbeni ewumongo wendaba
yonke. Ake sibheke amaphuzu ambalwa nje:
3.16.9.2 Isikhathi ebhalwe ngaso

Isikhathi indaba ebhalwe ngaso singase sihambelane nomphakathi, ngokuthi indaba
ebhalwe nonyaka ayinakufana nendaba ebhalwe eminyakeni engamashumi amabili
edlule. Lokhu kungagqama ngokuthi indikimba yendaba ebhalwe manje kumele yehluke
kweyaseminyakeni edlule. Isibonelo: abesifazane enkathini yamanje sebenamalungelo alinganayo
nabesilisa futhi abasacwaswa ngokwezikhundla, nangokugqoka. Ngakho indaba ebhalwe manje
kufanele ikuveze lokhu ukuze ihambelane nesikhathi ebhalwe ngaso.
3.16.10 Isimo senhlalo

Lapha kusuke kubhekwa isimo sempilo nanokuthi hlobo luni lwempilo ephilwa kuleyo
ndawo. Kufanele isimo senhlalo sihambisane nenkathi ukuze indaba ibumbeke kahle.
Abadlali njengamalungu omphakathi yibo ababamba iqhaza ekuvezeni ukuthi bahlalisene
kanjani empilweni yemihla ngemihla. Kubalulekile ukuthi kugqame okuphazamisa
inhlalo yabo, kuncike ngokuba yizwi linye nendikimba okuyiyona engumongo wendaba.
Isimo senhlalo singafaka izimo zezombusazwe, ezomnotho, ezenhlalakahle nezempilo.
ZUL2605/159

UKhumalo, (2007) usekela kanje mayelana nesimo senhlalo:
African societies are faced with problems of transference of political power, which usually has
unforeseen and unintended consequences, meaning the opposite of what has been expected. African
people denigrate their own traditional norms and values, and unsuccessfully adopt those aspects
of European lifestyle.
Zonke lezi zimo yizona ezibamba iqhaza ekulolongeni umphakathi bese uba yile-nto
indaba ezama ukuyiveza. Abadlali abamele umphakathi emdlalweni ngokujwayelekile
bathonywa banomthelela walezi zinto ezibalwe ngenhla (Sibiya, 2013).
3.16.11 Izinkolelo/Namasiko
Umdlalo ungase iveze izinkolelo namasiko athile. Nalokhu kufanele kube yilokho
okulindelekile emphakathini. Ngakho-ke uma izinkolelo namasiko sezivezwa endabeni
zisontiwe noma zihlanekezelwe, singase siphethe ngokuthi leyo ndaba ayihambisani
nomphakathi lowo ebhalelwe wona. Ngokwesibonelo kuyaziwa ukuthi ngokwesiko uma
abantu befisa ukushada kufanele owesilisa ayolobola kubo wentombi, athumele abakhongi.
Ngakho-ke uma singathola umdlalo onabakhongi besifazane, beyolobola intombazane
eflethini, kungekho zihlobo zayo, singakhala ngokuthi leyo ndaba ayihambelani kahle
nendlela okuqhutshwa ngayo isiko lokulobolisana emphakathini.
3.17 INDLELA OKUCHAZWA NGAYO IZINTO

Umbhali womdlalo angase achaze izinto ngendlela ethile eyenza umdlalo uhambisane
nomphakathi. Ngokwesibonelo: uma ingane ingalaleli umphakathi uyibiza ngehlongandlebe.
Kanjalo nombhali angase ayichaze ngendlela engakhangi, eyenza ukuba kube yingane
engamukeleki kumfundi. Uma endabeni umbhali eyichaza kahle le ngane, sengathi yenza
into encomekayo ngokuba yisigangi, leyo ndaba ingase ingahambelani nomphakathi
ngendlela okuchazwa ngayo izinto (Sibiya, 2013).
3.17.1 Ukuchema
Umbhali angase acheme nomphakathi noma athathe uhlangothi emdlalweni. Lokhu
indaba emdlalweni kuyenza ihambelane nomphakathi, nanxa singase singavumelani
nemibono yombhali noma yomphakathi. Ngokwesibonelo: umbhali angase athi umuntu
oyisidudla yinkunxa, ozacile athi uqhaqhaveyana. Kokunye angase athi ubungqingili abamukelekile
emphakathi. Nanxa kunjalo singase siphikisane nalokho kodwa okubalulekile ukuthi
umbhali uzama ukusivezela umfanekiso ocheme nendlela imiphakathi ebabuka ngayo
abantu abathile.
3.17.2 Uvuthondaba
Yilelo banga eliveza ukuthi udweshu lungaxazululeka kanjani, ngendlela ethandwa
noma engathandwa ngummeleli. Kuzomele sikhumbule-ke lapha ukuthi indaba yonke
ithatha umzila owodwa okuzothi uma ufika esiphethweni kutholakale ukuthi kube yini
imbangela yengqinamba futhi ingaxazululwa kanjani (Ntuli, 1978).
Yingakho nje lesi kuyisicongo somdlalo lapho udweshu obeluya ngokukhula lukhuphuka
selufinyelele ekugcineni. Lapha singabona labo ababeqophisana betholana phezulu noma
sibone inkinga ebikhungethe iqhawe iqhaqheka, noma sibone ukubhoboka kweqiniso
60
ebelifihlakele njalonjalo. Kule ngxenye yomdlalo, kusuke sekuvela obala ukuthi yiliphi
iqembu eliphumelelayo nelehlulwayo kulawo abeqophisana, kubalulekile ukuthi lokho
okwenzeka kuvuthondaba kukholakale, kwemukeleke njengalokho okuzokwenzeka
kuvuthondaba lomdlalo, kodwa kufanele kube yilokho abengakulindele ukuthi kwenzeke.
Lokho kusuke kukhombisa ukuthi lowo mdlalo usuke ubhaleke kahle.
3.17.3 Ipholavuthondaba
Lesi yisiphetho somdlalo lapho umbhali engachaza khona amaphuzu athile
asadinga ukucaciselwa ngawo umfundi mayelana nokuhamba komdlalo. Le ngxenye
kufanele ibe mfushane impela ngoba umfundi usuke esewazi cishe wonke umdlalo,
engasenamdlandla wokufunda undendene. Abanye ababhali abanekhono abalufaki
nakulufaka ipholavuthondaba uma bebona ukuthi lokho okungashiwongo, umfundi
usengazicabangela, aziphumele nalokho abona kuwufanele lowo mdlalo.
3.18 ISIPHETHO SOMDLALO

Yilapho kuthukululwa noma kuqhaqheka khona ifindo, lapha sithola khona ukuxazululwa
kwenkinga ebiyethulwe ngasekuqaleni komdlalo. Kufanele isiphetho sibe sifushane,
kepha sishaye emhloleni ngoba kufanele kutholakale isifundo. Kwezinye izindaba
isiphetho siba wumusho owodwa nje emva kovuthondaba. Isiphetho sendaba ewumdlalo
ebhaleke kahle kumele siphele esicongweni okuwuvuthondaba, ngokuba kwenzeke
okuthile obekungalindelekile, ingwijikhwebu. Kuhle nokho yemukeleke le ngwijikhwebu
kofundayo ukwenzeka kwayo kube nakho ukuxhumana nomdlalo ngandlela thile. Sihle
isiphetho esihambisana nesihloko.
3.19 IZINDLELA EZIMBALWA ZOKUHLUZA IMIBHALO

Siye sifikelwe umbuzo nxa sihlangana negama elithi injulalwazi (theory). Yini yona
injulalwazi? Lo mbuzo ungaphendulwa ngokuthi injulalwazi yilokho okufana nohlaka
lwemibono noma imiqondo esingase sisukele kuyo uma sichaza okuthile. Lolu hlaka
kumele lusekeleke ekucubunguleni ngendlela yokuthi uma umuntu esebuye ecwaninga
lokho akucwaningayo kamuva, bese kuthi lolo hlaka luzolokhu lumesekela. (Myeza
2018:68).
Kungenzeka mhlawumbe kungezwali kahle lokhu okushiwo ngenhla. Uma singazama

ukucacisa ngenjulalwazi emibhalweni, kungabekwa ngokuthi injulalwazi yindlela
yokubheka umsebenzi wobuciko eyaqhamuka nongoti bezokubhala abathi uma bebuka
uhlobo nohlobo lombhalo babeka imigomo engasetshenziswa ukucwaninga ngayo
imibhalo. Uma le migomo ihluleka ukusho ukuthi lowo mbhalo ngabe usezingeni elihle
yini, lokho kobe kusho ukuthi imigomo leyo ayimelwe ukusetshenziswa kulolo hlobo lo
mbhalo. Kepha uma injulalwazi isetshenziswa kodwa ibonisa ukuthi incwadi kayiyilandeli
kahle leyo njulalwazi njengezinye, lokhu kusho ukuthi kayibhalekile kahle leyo ncwadi.
Lokhu akuchazi ukuthi uma umbhalo ungayilandeli kahle injulalwazi kawubhalekile
kahle. Lokhu kuchaza ukuthi kungenzeka kukhona injulalwazi oyilandela kahle wazehlula
ezinye. Lapha singasho ukuthi umbhali walowo mbhalo wawubhala wawunamathisela
ikakhulukazi kuleyo njulalwazi okutholakale ukuthi uyilandela kahle (Molefe, 1978).
Lokhu kuchaza ukuthi akumele sethuke uma sihlangana negama elithi injulalwazi, ngoba
yilona elisetshenziswayo ukuhluza imibhalo ngokuhlukana kwayo. Kufanele kugqame
ZUL2605/161

ukuthi ziningi izinjulalwazi ezibhalwa ngabahluzi yilowo nalowo ebeka indlela abona
kufanele uhlobo lombhalo luhluzwe ngayo.
3.20 ELOKUPHETHA
Lapha bekubhekwa isakhiwo somdlalo, okubalulekile ukuthi ukwazi ukwahlukanisa
imidlalo ngokwezimpawu lokhu kuchaza isakhiwo. Empeleni asiwageqanga amagula,
kuvezwe lezo zimpawu okuyizona ezakha umdlalo. Asethembe ukuthi usukhanyelwe
manje ukuthi umdlalo uhluke kanjani kumunxa wenoveli.
UMSEBENZI 3.1
(1) Ngabe bulaphi ubudlelwano phakathi kwesakhiwo nabalingiswa?
(2) Veza izimpawu zenoveli?
(3) Awubhale izinhlobo zabalingiswa obathole kule noveli, ngokwendlela abavezwe
ngayo nangemisebenzi yabo endabeni.
(4) Zizathu zini ezenza ukuthi inkulumo-mpendulwano ithathwe njengensika
yomdlalo?
(5) Phawula ngezinga lo mdlalo ohlelelwe wona kulo nyaka.
(6) Ngabe uhluke ngani umdlalo kumunxa wenoveli?
62
IMITHOMBO YOLWAZI
Amuta, C. 1986. The Theory of African Literature: Implications for Practical Criticism
Buthelezi, J.C. 1996. Impi YaboMdabu Isethunjini. Cape Town: Maskew Miller &
Longman.
Buthelezi, J.C. 1997. Impi Yabomdabu Isethunjini.
Buthelezi, J. C. 2015. Interviewed in Durban
Dube, A. 1979/83. Structure and Meaning. Boston: Houhgton Mifflin Company.
Esslin, M. 1983. An Anatomy of Drama. London: Abacus.
Gaylard, G. 2008. The Postcolonial Gothic: Time and Death in Southern African
Literature. Volume 24. Routledge.
Gikandi, S. 1991. Reading Chinue Achebe, Nairobi: Heinemann
Gule, W.T.Z. 1996. One act Play in Zulu. Unpublished D. Litt et Phil Thesis. Johannesburg:
Rand Afrikaans University.
Iyasere, S. O. 1975. Oral Tradition in the Criticism of African Literature. The Journal
of Modern African Studies, Vol 13, no 1.
Jafta, D. N. 1978. A Survey of Xhosa Drama. Unpublished M.A. dissertation.
Fergus, J. 1985. Jane Austen and the Didactic Novel. London: Macmillan
Kenney, W. 1983. How to Analyze Fiction. Manhattan: Monarch Press.
Khumalo, E. 2007. A Post-Apartheid Zulu Novels: A Critical Analysis of Didactic
Elements in J.C. Buthelezi’s Novels.Unpublished PhD Thesis. Pietermaritzburg:
UKZN
Kubheka, I.S. 1988. Ulaba LwabaNguni. Pitermaritzburg: Shuter & Shooter.
Mahon, W. D. 1984. Guide to Creative Writing. Pretoria: Van Schaik
Makhambeni, N. 1988. An Analysis of certain Prominent Themes in Zulu Novels.
South African Journal of African Languages. Volume 8 Number 1.
Mngadi, M. 2004. Ababulali Benyathi. Pietermaritzburg: Shuter & Shooter.
Mngadi, M.J. 2008. Imiyalezo. Pietermaritzburg: Shuter & Shooter.
Maphumulo, A.M. 1995. Masikhe Ngenkezo Umqulu 1. Pietermaritzburg: Reach Out
Publishers.
Maphumulo, A. M. 2001. A Study of DBZ Ntuli’s Radio Trilogy. Unpublished PhD
thesis. Pretoria: UNISA.
Masubelele, R. 1978. Only study guide for Zul 203-s
Mathonsi, N.N. 2002. Social Commitment in Ulaka LwabaNguni. In South African
Journal of African Languages. Volumes 22 Numbers 3.
Mazzoni, F. 2017. Theory of Novel. New York: Harvester Wheatsheef.
Mlotshwa, R. S. 1990. Character Portrayal with Special Reference to “Indlela Yababi” By
R.R.R. Dlomo. Unpublished B.A. (Honours Articles). KwaDlangezwa: University
of Zululand.
Mkhize, Z. 2010. Kuxabane Ubendle.Pietermaritzburg: Shuter & Shooter.
Mngadi, M. J. 2008. Imiyalezo. Pitermaritzburg: Shuter & Shooter.
Morgan, J. C. 1987. Theatre and Drama in Francophone Africa. Cambridge
Molefe, L. 1978. Only study guide for Zul 203-s
Msimang, C.T. 1986. Folktale Influence on the Zulu Novel. Cape Town. Acacia (Via
Afrika)
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Ntuli, D.B.Z. 1994. Isibhakabhaka. Pretoria: Actua Press.

Myeza, M.C. 2018. Ingcindezelo Engokobuhlanga Njengoba Ivezwa Ubucikomazwi
BesiZulu. Ucwaningo olungashicilelwe lweqhuzu lobudokotela. Pietermaritzburg:
UKZN.
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C.T. Msimang. Unpublished PhD thesis. KwaDlangezwa: University of Zululand.
Ojaide, T. 1986. Labyrinths of the Delta, New York: Greenfield Review Press.
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Uqomisa Iliba and IZulu Eladuma Esandlwana. Unpublished Masters Dissertation.
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64
4 INGXENYE 4
4 I-ESEYI (NOMA INGXOXO)

CL ZWANE
IZINJONGO
Izinjongo ezisemqoka lapha wukuba uthi uqeda le ngxenye ube sewazi kahle ukuthi:
• I-eseyi noma ingxoxo yadabuka kuphi, nini, kanjani.

• I-eseyi noma ingxoxo iyini, futhi inazimpawu zini.
• Yiziphi izinhlobo ze-eseyi noma zengxoxo ezahlukahlukene.
• Izibonelo zama-eseyi noma zezingxoxo.
• Abhalwa kanjani ama-eseyi noma izingxoxo
• Ungakwazi yini ukubheka ukuthi unalo yini ikhono lokubhala ama-eseyi noma
izingxoxo.
4.1 UKUDABUKA KWENGXOXO

NgokukaScholes noKlaus (1969) ingxoxo yadabuka eFransi ngenkathi kukhishwa
izincwadi zikaMontaigne ezimayelana nale ndikimba. Kwakungumzamo wakhe wokuba
abhale into eyehlukile kwezinye izinhlobo zokubhaliwe ezazikhona ngaleso sikhathi.
Ngokunjalo lolu hlobo lwakhe waluqamba wathi ‘essais’ okusho ukuthi ‘ukuzama’.
Nokho namhlanje lolu hlobo seluchazwa ngokuthi wumbhalo oyiphrozi omude nje
ngokulingene odingida indikimba ethile kalula nje ngendlela yokunethezeka, eveza
imibono yombhali ngaleyo ndikimba abhala ngayo, (Scholes noKlaus, 1969). Lokho
kukhomba ukuthi engxoxweni injongo kakukhona ukubhala uze ugogode ngendikimba
leyo. Umbhali ubhala kuphela lokho akucabangayo nxa ebona leyo ndikimba. Ngakho-
ke ingxoxo ingabhalwa mayelana nezinto eziningi ezahlukahlukene njengokuhluza
imibhalo, umbono womhleli wephephandaba, izikeshe, imifanekiso yabantu enesimo
esihlekisayo, njalonjalo.
4.2 IZIMPAWU ZENGXOXO

NgokukaScholes noKlaus (1969) kungasisiza ukuba siqale ngokuchaza umehluko
phakathi kwengxoxo nesikeshe kanye nendaba emfushane. Isikeshe yincazelo ekha
phezulu futhi emfushane mayelana nendikimba ethile. Indaba emfushane yona isilandisa
ngokwenziwa ngumlingiswa othile ngesikhathi esithile phansi kwesimo esithile. Kanti
ngakolunye uhlangothi ingxoxo yona wumbono nje wombhali noma imicabango
yakhe ngendikimba ethile, (Scholes noKlaus, 1969). Kungenzeka abeke iseluleko
mayelana nokuziphatha okunempumelelo empilweni. Kungenzeka ukuba ingxoxo ibe
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nesikeshe esithile okukanye indaba emfushane ethile kuyo, ukuze kucaciswe iphuzu
elithile elethulwa ngumbhali wengxoxo.
Imikhakha yengxoxo
Ingxoxo singayehlukanisa izinhlobo ezimbili:
• Yingxoxo enqunyelwe izimiso ezithile

• Nengxoxo enganqunyelwe zimiso.
Njengoba negama lisho, indaba noma ingxoxo engenazimiso ingasilandisa nganoma

iyiphi indikimba emhlabe umxhwele umxoxi, (Scholes noKlaus, 1969). Kuvele kucace
nje ukuthi lapha umxoxi usethulela izimvo zakhe nomqondo awethulayo, uwethula
ngendlela omfikela ngayo noma acabanga ngayo. Yize kunjalo, kuba khona ukunxanela
ukuthi umsebenzi wethulwe ngekhono eliphakeme, nolimi oluhlwabusayo. Nokho
kunomoya omnandi nje wokuxoxa.
NgokukaScholes noKlaus (1969) ingxoxo noma inezimiso noma kayinazo kumele

ikhombise ukuthi yini ngempela okungumsebenzi womxoxi. Akaxoxeli nje ukujabulisa
labo abazofunda ingxoxo yakhe, kukhona isifundo esithile abafundisa sona, kokunye
ufuna baqaphele izinto ezithile eziyinkinga ababhekene nazo. Kungenzeka-ke umxoxi
abe nolimi olumnandi oluncengayo nolwenza ukuba uvumelane naye ngombono. Nxa
umxoxi ebuka izinto ngasohlangothini oluvumelana naye kuphela yilapho-ke esesezingeni
eliphakeme lokuba ngumxoxi.
ISAKHIWO
ISAKHIWO
ISINGENISO ISPHETHO
Kwethulwa Kucaciswa Kusongwa
Indikimba indikimba indikimba
Kulethwa
Nomlayezo
Mayelana nesakhiwo sengxoxo, umgomo ukuba kube nesingeniso, umzimba kanye

nesiphetho. UScholes noKlaus (1969) esingenisweni kwethulwa indikimba ukuze
umfundi akwazi ukubhekisisa kulowo munxa umxoxi afuna ukuwudingida. Emzimbeni
sekuzonatshwa ngendikimba leyo eseyethuliwe. Kumele ihleleke kahle ngokulandelana
kwamabanga ayo kuze kufike esicongweni, okuyilapho umxoxi ebephokophele khona
lapho ekholwa ngukuthi usebuthulile ubufakazi obugcwele obeseka iphuzu afuna
ukulicacisa. Esiphethweni usuke esediya kahle indikimba leyo. Lapha kumele
kugqame ukuthi indikimba yakhe nomlayezo okuyo yini. Kuvama ukuba kube yilapho
kuqhaqheka khona ifindo, kube yinselele nakumfundi, noma kube wukuxazululwa
kwenkinga ethile.
Nokho abanye bayehluka kulo mgomo wesakhiwo sengxoxo. Uma umxoxi ethathe
indlela eyehlukile, kumele kucace ukuthi le ndlela iliphakamisile yini noma qha izinga
lengxoxo, (Scholes noKlaus, 1969). Ngaphandle kwalezi zimpawu eseziyizimiso okumele
zigcinwe ekubhaleni ingxoxo, kungenzeka futhi ukuba ingxoxo ibe nezimpawu zesakhiwo
ezitholakala nakweminye imibhalo njengendaba emfushane, umdlalo nenkondlo.
66
INGXENYE 4: I-eseyi (noma ingxoxo)
4.3 IZINHLOBO EZAHLUKENE ZAMA-ESEYI

UScholes noKlaus (1969) bathi ngenxa yalokhu kwedluladlulana kwezinto, ingxoxo
singabuye siyehlukanise futhi izinhlobo ezine, kanje:
• Ingxoxo ebonisayo (persuasive essay)

• Ingxoxo elandisayo (narrative)
• Ingxoxo eningayo noma enobunkondlo (meditative or poetic essay)
• Nenobudrama (dramatic essay).
Engxoxweni ebonisayo umxoxi ubeka iphuzu elithile bese eleseka, (Scholes noKlaus,
1969). Uma eleseka ngodli impela kumele alethe ubufakazi obugcwele obenza aleseke,
bese-ke sithi unekhono eliphakeme lokuba ngumxoxi. Okungukuthi uyaphumelela
ukusenza sibone izinto ngeso lakhe okukanye uyasivumisa. Uma siyifunda ingxoxo,
kumele kube nento eyenza sikholwe ngumxoxi.
NgokukaScholes noKlaus (1969) ingxoxo elandisayo ingahle ikulandise ngokuthile

noma ichaze noma ibe nokuphendulana noma iphawule ngokuthile. Kokunye umxoxi
angaqala akulandise nje kuthi ekugcineni usethula isifundo esithile esingumphumela
wokulanda lokho.
Ingxoxo eningayo noma enobunkondlo iphathelene nemicabango yomxoxi nje

kwaphela, UScholes noKlaus (1969). Nanxa kungabonakala sengathi ‘uzikhulumela
yedwa’ kuba khona nokho ukuxhumana nomfundi. Uyamcathulisa umfundi baninge
bobabili. Baxhumana ngaleyo ndlela-ke yokuningisana ngezinto.
UScholes noKlaus (1969) bathi ingxoxo enobudrama iba nokuphendulana kakhulu.

Nanxa lolu hlobo lungeshiwo ukuthi luyingxoxo ngempela, abahluzi bathi umnqamulajuqu
wukuba sihlolisise ukuthi inhloso yomxoxi iyini nokuthi usebenzise abalingiswa abanjani.
Uma ngabe injongo wukuzama ukuletha inguquko ethile esimeni senhlalo nobuzwe ngesu
elizama ukusibonisa nokusivumisa singasho ukuthi izimpawu zengxoxo ziyatholakala.
4.4 I-ESEYI/INGXOXO
NgokukaMason (1970) ingxoxo umbhalo obhalwe wamfushane ochaza, usekele, futhi
owakha umbono. Igama elithi ‘eseyi’ libolekwe esingisini kwelithi ‘essay’, kanti elesiZulu
elisetshenziswayo elithi ingxoxo. Okugqamayo ukuthi akulula ukuyibekela imigoqo
okumele ihambe phakathi kwayo i-eseyi ngoba isuke ixhante ishone le nale. Lokho
okungeyona indaba enabalingiswa esuka phansi iye kuvuthondaba, ize iphele, ngcono
kufakwe ngaphansi kwama-eseyi, (Mason, 1970). Kungenzeka kutholakale okusazindaba
nenkulumo-mpendulwano nakuwo ama-eseyi la, kodwa uma kuqaphelisiswa indatshana
leyo evelayo akuyona esemqoka. Ifakelwe ukukhanyisa amaphuzu abekwa ngumbhali
ngesihloko leso. Kokunye kungaba nokuphikisana-ke ukuthi ngabe konke lokhu okulapha
ngama-eseyi ngempela yini. Omunye angabe esebuza ukuthi kuzongena ngaphi ngoba
akuzona izindaba ezimfushane.
Amanye ama-eseyi sekuyizinhlobo ezejwayelekile lapho umbhali ethatha khona isihloko,

asipenapene, abeke imibono yakhe eyahlukene ngaso.
UMason (1970) uthi nakuwo ama-eseyi asingabazi ukuthi “amaqoqo” ezifundiswa ayazazi
izimpawu zakhona ezejwayelekile. Ayazazi nezinhlobo zawo. UMason (1970) uphinde
athi kodwa futhi kumele njalo nje sizame ukufunda i-eseyi ngeso elibanzi. Ingase isheshe
izisho ukuthi iwuhlobo luni. Kanti njalo ingase ididiyele izinhlobo ezimbalwa ndawonye.
ZUL2605/167

Okusemqoka ukuthi uma sesazi ngezinhlobo zama-eseyi, sesazi nangezidingo zakhona,

akuseyona inkinga ukungenela noma yiyiphi i-eseyi siyihluze, (Mason, 1970). Kodwa
kumele siyingenele ngeso elibanzi, sibheke ukuthi yona ifuna siboneni kuyo, kungabi
yithi esiza kuyo sesiyitshela ukuthi kumele isinikeni.
4.5 IZIMPAWU ZENGXOXO

I-eseyi iyingxoxo ewumbono nje wombhali noma imicabango yakhe ngendikimba ethile,
(Lubbock, 1963). Kungenzeka abeke iseluleko mayelana nokuziphatha okunempumelelo
empilweni. Kungenzeka ukuba ingxoxo ibe nesikeshe esithile okukanye indaba emfushane
ethile kuyo, ukuze kucaciswe iphuzu elithile elethulwa ngumbhali wengxoxo.
NgokukaLubbock (1963) okugqamile ngengxoxo ukuthi iyinkulumo kayedwana.

Phela umbhali usuke edlulisa imibono noma imicabango yakhe ngokwethula
ingxoxo. Ukwethulwa kwengqikithi yendaba engxoxweni ngolunye uphawu olufanele
ukubhekisiswa ngempela. Umbhali wengxoxo ulwela ukwakha umbhalo onesisekelo
esiqinile esifanele. Phela, usuke esesimeni esithile kanti futhi nendlela abona ngayo impilo
ibaluleke kakhulu lapho ebhala. Umbono womlobi kufanele ukhombise ukuhlakanipha
okunobuchwepheshe, (Lubbock, 1963). Kufanele akwazi ukuthatha izinqumo ezikhombisa
ukuhlakanipha kanye nokuthinteka emphefumulweni. Umbhalo ozwakala kangcono
ngokwejwayelekile uba nezimpawu ezicwaninga umuntu nenhlalo yakho, ulwazinjulu,
inkolo kanye nobuciko.
ULubbock (1963) uveza umbono wokuthi kubalulekile ukuthi umxoxi axoxe ngalokho
okuphathelene ngqo nesihloko akhuluma ngaso. Indlela okwethulwa ngayo ingqikithi,
kanye nokudingidwa kwesihloko akufanele kusetshenziselwe ukuphoqa ozofunda
lowo mbhalo ukuthi abone ngaso linye nombhali. Ukuze umbhali agweme lokhu
kungalandelwa kwezimiso ezintathu ezilandelayo:
Indaba kanye nokuxoxwa kwayo kumele kuvuse isasasa, (Lubbock, 1963). Lokhu
kusho ukuthi indaba kanye nokuxoxwa kwayo kumele kuvuse ilukuluku lokufunda
kozofunda leyo ngxoxo kumenze alangazelele ukwazi ukuthi ngabe yini ezolandela.
Livuswa kanjani ilukuluku? Ukusetshenziswa kwemibuzo, ukucaphuna ezinkondlweni
nasemaculweni kanye nokusebenzisa izibabazo, yikhona okusetshenziswa kakhulu
njengezigaba eziyisiqalo noma imisho eyisiqalo.
ULubbock (1963) uthi izigaba kufanele zethulwe ngokulandelana. Le ndlela yokwethula

ingxoxo yenza ofundayo ezwe ukuthi naye uhamba kanye nomxoxi lapho efunda. Le
ndlela ithuthukisa ukwakheka kwelukuluku.
Okokugcina kuphathelene nesakhiwo sendaba noma ukukhuphuka kwayo ize ifike

kuvuthondaba. Iphuzu elidingidwa yindaba kufanele lize lifinyelele kuvuthondaba.
Uma lezi zimiso zisetshenziswe ngendlela efanele, ingxoxo iba nokuqoqeka okuphathelene
nokudingidwa kwendikimba eyodwa; iba nokubumbana kwayo yonke ingxoxo, kanye
nokubumbana kwezinye izingxenye eziphathelene nengxoxo, kanti nephuzu elethulwa
yingxoxo ligcizelela ngendlela efanele, (Lubbock, 1963).
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4.6 IMIKHAKHA YENGXOXO

Usakhumbula yini ukuthi yimiphi imikhakha yengxoxo? Yehlukaniswa kanjani ukuze
kuthiwe le nhlobo iwela ngaphansi kwalo mkhakha, lena iwela ngaphansi kwalowaya?
Khumbula ukuthi ukwehlukaniswa kwezingxoxo kuhambelana kakhulu nokuthi ingxoxo
leyo yenza msebenzi muni, ikhuluma ngani nanokuthi oyifundayo yena uyibona kanjani,
(Kumar, Shiv, noMcKean, 1968). Okufanele kuqashelwe ukuthi ingqikithi abhala
ngayo umlobi, iyona eyenza ingxoxo yakhe ukuthi ingene ngaphansi komkhakha othile
wengxoxo. Izingxoxo zingehlukaniswa izinhlobo ezimbili:
• Ingxoxo enqunyelwe izimiso ezithile

• Ingxoxo enganqunyelwe zimiso
Ingxoxo enqunyelwe izimiso ivama ukuxoxa ngamaqiniso athile, kanti iqukethe ulwazi
oluthile, (Kumar, Shiv, noMcKean, 1968). Lapha umxoxi uvama ukuba abheke into
nhlangothi zombili. Kumele acabangisise ngendlela asebenzisa ngayo ulimi, ulimi lwakhe
lucwengeke, luhambisane nendikimba leyo. Ukwenza isibonelo ake sithi umbhali ufuna
ukubhala ngendlela imvula eyenzeka ngayo. Lapha kuyodingeka ukuba athole amaqiniso
esayense emayelana nalokhu. Kanjalo nolimi azolusebenzisa kumele luhambisane
lufanelane nendikimba axoxa ngayo.
Ingxoxo noma inezimiso noma kayinazo kumele ikhombise ukuthi yini ngempela
okungumsebenzi womxoxi, (Kumar, Shiv, noMcKean, 1968). Akaxoxeli nje ukujabulisa
labo abazofunda ingxoxo yakhe; kodwa kukhona isifundo esithile abafundisa sona,
kokunye ufuna baqaphele izinto ezithile eziyizinkinga ababhekene nazo. Kungenzeka-
ke umxoxi abe nolimi olumnandi oluncengayo nolwenza ukuthi ofundayo avumelane
naye ngombono. Nxa umxoxi ebuka izinto ngasohlangothini oluvumelana naye kuphela
yilapho-ke esesezingeni eliphakeme lokuba ngumxoxi, (Kumar, Shiv, noMcKean, 1968).
4.7 ISAKHIWO SENGXOXO

Elinye iphuzu elibalulekile ekubhalweni kwama-eseyi yisakhiwo sawo. Uzokhumbula
ukuthi esakhiweni sengxoxo, uphawu olusemqoka ngoluthi i-eseyi kumele ibe nesingeniso,
umzimba kanye nesiphetho.
UKreuzer (1974) uthi esingenisweni kwethulwa indikimba ukuze umfundi akwazi

ukubhekisisa kulowo munxa umxoxi afuna ukuwudingida. Emzimbeni sekuzokwenatshwa
nendikimba leyo eseyethuliwe. Kumele ihleleke kahle ngolandelana kwamabanga ayo
kuze kufike esicongweni, okuyilapho umxoxi ephokophele khona lapho ekholwa wukuthi
usebethulile ubufakazi obugcwele obeseka iphuzu afuna ukulicacisa, (Kreuzer, 1974).
Esiphethweni usuke esediya kahle ngendikimba leyo. Lapha kumele kugqame ukuthi
indikimba yakhe nomyalezo uthini. Kuvama ukuba kube yilapho kuqhaqheka khona
ifindo, kube yinselele nakumfundi, noma kube wukuxazululwa kwenkinga ethile.
Nokho, abanye bayehluka kulo mgomo wesakhiwo sengxoxo. Uma umxoxi ethula indaba
yakhe ngendlela eyehlukile, kumele kucace ukuthi leyo ndlela iliphakamise kangakanani
izinga laleyo ngxoxo, (Kreuzer, 1974). Ngaphandle kwalezi zimpawu okumele zigcinwe
ekubhaleni ingxoxo, kungenzeka futhi ukuthi ingxoxo ibe nezimpawu zesakhiwo
ezitholakala nakweminye imibhalo njengendaba emfushane, umdlalo nenkondlo.
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4.8 IZINHLOBO EZAHLUKENE ZAMA-ESEYI

NgokukaKreuzer (1974) uma uzobhala i-eseyi, kubalulekile ukuthi wazi ukuthi yiluphi
uhlobo ozolusebenzisa ekwethuleni imibono yakhe. Ngenxa yalokho kumele umbhali
azazi izinhlobo ezehlukene zama-eseyi. Lolu lwazi siyethemba ukuthi usunalo. Izingxoxo
zingabuywe zehlukaniswe ngendlela ezethulwa ngayo, kanje:
UCohen (1973) uthi ake athi qaphu qaphu ngohlobo ngalunye ukuze wazi ukuthi
ungayethula ngayiphi indlela ingxoxo yakho.
4.8.1 Ingxoxo ebonisayo

• Umxoxi ubeka iphuzu elithile bese eleseka.
• Uma eleseka ngodli kumele alethe ubufakazi obugcwele obenza aleseke, bese-ke sithi
unekhono elisezingeni eliphezulu lokuba ngumxoxi.
• Okungukuthi uyaphumelela ukusenza sibone izinto ngeso lakhe okukanye uyasivumisa.
• Uma siyifunda ingxoxo, kumele kube nento eyenza sikholwe okushiwo ngumxoxi,
(Cohen, 1973).
4.8.2 Ingxoxo elandisayo

• Ingahle ikulandise ngokuthile noma ichaze noma ibe nokuphendulana noma iphawule
ngokuthile.
• Kokunye umxoxi angaqala akulandise nje kuyothi ekugcineni usethula isifundo
esithile esingumphumela wokulanda lokho, (Cohen, 1973).
4.8.3 Ingxoxo eningayo noma enobunkondlo

• Iphathelene nemicabango yomxoxi nje kwaphela.
• Nanxa kungabonakala sengathi ‘uzikhulumela yedwa’ kuba khona nokho ukuxhumana
nomfundi.
• Uyamcathulisa umfundi baninge bobabili.
• Baxhumana ngaleyo ndlela-ke yokuningisana ngezinto, (Cohen, 1973).
4.9 I-ESEYI
4.9.1 Izimpawu ze-eseyi

Izimpawu ezivamise ukubonakala kwi-eseyi yilezi. Inesakhiwo okuthi esingenisweni
kwethulwe isihloko kumbe indikimba, lokhu kwenatshwa ngakho emzimbeni bese
kusongwa yonke into eshiwo esiphethweni, (Lubbock, 1963). I-eseyi imelwe ukuba
nolimi oluhlwabusayo ukuze ihehe. Iba naso nesifundo. Ingaba wuhlobo oluthile.
(sizokukhumbula lokhu encwadini yethu yamanothi yonyaka wokuqala). Ingaba
semkhakheni we-eseyi enezimiso kumbe-ke ingabi nazimiso. ULubbock (1963) uthi
esiwejwayele anamakhasi ambalwa, kodwa empeleni ayinqunyelwa makhasi, kuya nokuthi
luhlobo luni. Ingaba nabalingiswa noma ingabi nabo, uma bekhona basuke befakelwe
ukucacisa iphuzu elithile nje kuphela.
70
Okumele kwaziwe nge-eseyi
ULubbock (1963) uphawula athi uma sihluza i-eseyi njengabahluzi kuba ngumqondo
omuhle ukuthi silandele izimpawu zayo. Akukaze kwaba kuhle ukuthi silandele isakhiwo
nje kuphela. Lokho akukhombisi ukuthi siyazazi izimpawu zonke ze-eseyi. Kumele
zonke izimpawu ezibalwe ngenhla sizibheke kuleyo eseyi esibhekene nayo.
Kumele sithathe uphawu silusebenzise ku-eseyi esibhekene nayo bese sibeka amazwi
ethu ngokulandeleka kwalolo phawu. Uma i-eseyi ingalulandelanga, kumele sibhekisise
ukuthi umlobi ube nenhloso ethile yini. Kungenzeka phela ukuthi i-eseyi ingavumi
ukungena khaxa kuzo zonke izimpawu ezikhona ze-eseyi. Ikakhulukazi wuhlobo eyilo
olwenza ukuthi iluvume uphawu oluthile kodwa ingaluvumi olunye, (Lubbock, 1963).
NgokukaLubbock (1963) imvamisa siyaye singazi ukuthi siqale kuphi siye kuphi uma
sihluza i-eseyi. Sivamise nokuthi singabe sisakhumbula nokuthi kumele silandele
izimpawu zayo sibone ukuthi umlobi uzilandele kangakanani. Umbuzo odida kakhulu
othi ‘Hluza le eseyi usho ukuthi ibhaleke kahle yini.’ Lapha sivamise ukuthi sixoxe lolo
daba olwethulwa yi-eseyi. Size sikhohlwe nawukuyibiza ngengxoxo okungenani i-eseyi
leyo, kodwa sizithole sesiyibiza ngendaba. Kungabe kusaziwa-ke ukuthi siqondeni
empeleni.
4.9.2 Ukuhluza i-eseyi

NgokukaScholes noKlaus (1969) lokhu okulandelayo kungaba ngamaphuzu amahle
okusetshenziswa uma sihluza i-eseyi. Kuyaye kube ngumbono omuhle ukuthi uma sihluza
sizame ukuwasebenzisa wonke amaphuzu akha izimpawu ze-eseyi. Lokhu kukhombisa
ukuthi siyawaqonda futhi siyakubona ukubaluleka kwawo.
Ngoba sinenkinga njalo yokungakhumbuli ukuthi kukhona umahluko phakathi kwendaba

emfushane ne-eseyi, kubukeka kukuhle ukuthi singakhohlwa ukunikeza incazelo ye-
eseyi, (Scholes noKlaus, 1969). Akumele kusihluphe lokhu kuleli banga. Incazelo ye-
eseyi sesiyayazi
IMIBUZO YOKUZIVIVINYA (INGXENYE 1)

(1) Chaza kafushane ngokudabuka kwe-eseyi noma ingxoxo uveze ukuthi yadabuka
kuphi, nini, futhi kanjani.
(2) I-eseyi noma ingxoxo iyini, futhi inazimpawu zini?
(3) Nikeza izibonelo zama-eseyi noma zengxoxo.
(4) Ingxoxo emiselwe izimiso ezithile ( formal essay) ngenjani? Xoxa.
(5) Sichazele ngezinhlobo ezahlukahlukene zama-eseyi noma zengxoxo.
Khetha impendulo enembayo:
(6) Yikuphi okunembayo kule mibono elandelayo?

(a) I-eseyi ayinabalingiswa.
(b) I-eseyi yinde kangangokuba ingafinyelela emakhasini ayi-100.
(c) I-eseyi yingxoxo ekhululekile.
(d) Kuyanemba konke okungenhla.
(7) Yiliphi iphuzu elingahambisani namanye nge-eseyi?
(a Esankondlo nenobufilosofi.
(b) Elandayo nenobudrama
(c) Engenazimiso nenezimiso
ZUL2605/171

(d) Encengayo
(8) Ama-eseyi awela ngaphansi...
(a) kwamanoveli.
(b) kwemidlalo.
(c) kwephrozi.
(d) kwezinkondlo.
(9) I-eseyi eningayo ichazwa kangcono yila mazwi alandelayo.
(a) Inemicabango yomxoxi eyethulwe ngendlela yobudrama.
(b) Kungaba sengathi umxoxi uzindla yedwa.
(c) Inesingeniso, umzimba, udweshu, isixakaxaka nesiphetho.
(d) Ino-a no -b
(10) I-eseyi inesingeniso nomzimba nesiphetho esakhiweni sayo.
(a) umlingiswa ulwa nenkinga.
(b) umxoxi wethula isihloko.
(c) kulindeleke ukuthukululwa kwenkinga.
(d) umxoxi uvama ukwenaba namaphuzu.
UKUZIVIVINYA (INGXENYE 2)
(1) Khetha indikimba noma isihloko esithile ongathanda ukubhala ngaso ingxoxo.
(2) Ngabe indikimba othanda ukubhala ngayo noma isihloko sakho siwela ngaphansi
kwengxoxo enqunyelwe izimiso noma enganqunyelwe izimiso? Ukusho ngani lokho?
(3) Bhala ingxoxo enesifundo nganoma yisiphi isihloko ongathanda ukusethula kulabo
abazofunda i-eseyi yakho.
(4) Bhala iqoqo lama-eseyi nganoma yiziphi izindikimba ongathanda ukubhala ngazo,
ozocelwa ukuthi uze nazo kuzoxoxiswana ngazo emhlanganweni wokucobelelana
ngolwazi.
72
IMITHOMBO YOLWAZI
Cohen, BB. 1973. Writing About Literature. Illinois: Scott, Foresman, & Co.
Kreuzer, JR. 1974. Studies in Prose Writing. Holt: Rinehart and Winston.
Kumar, Shiv, & McKean, K. 1968. Critical Approaches to Fiction. New York: MacGraw-
Hill Book.
Lubbock, P. 1963. The Craft of Fiction. London: Cape.
Mason, E. 1970. To be a Writer: a Course in Creative Writing. London: Murray.
Scholes, R & Klaus. 1969. Elements of the Essay. London: Oxford University Press.
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5 INGXENYE 5
5 IMIBHALO YABANTWANA
CL ZWANE
IMIPHUMELA YOKUFUNDA
• Ukwazi ukuchaza imibhalo yabantwana.
• Ukwazi izinhlobo zemibhalo yabantwana.
• Ukuqonda imisebenzi yemibhalo yabantwana.
Imilolozelo
Imiphumela Yokufunda:
• Ukwazi ukuchaza imilolozelo.

• Ukwazi ubunkondlo obutholakala emilolozeleni.
• Ukuqonda imisebenzi yemilolozelo.
5.1 IMIBHALO YABANTWANA

Ukubhalwa kwemibhalo yabantwana akuzange kunikezwe ukunakwa okufanele
yibo bonke ababhali besiZulu. Esikhathini esedlule, izingane zesikole zazinikezwa
izinganekwane ezazibhalwe amamishinari ngeminyaka ye-1900. Igama izinganekwane
esiZulwini, liyigama eliyisambulela ngaphansi kwalo okungena izinhlobo ezehlukene
zobuciko bomlomo babantwana. UCallaway (1868) nguyena mbhali othathwa
njengengcithabuchopho nomqoqi wokuqala wezinganekwane zesiZulu. UMsimang
(1986) uthi ngakolunye uhlangothi, kufanele kukhunjulwe ukuthi abantu abadala
kuyenzeka babe yingxenye yezithameli uma kuxoxwa izinganekwane.
Lolu hlobo lomunxa lwemibhalo luhlukile emibhalweni yomunxa wobuciko bomlomo

ngoba lona luyabhalwa ngokwesimo salo. Yingakho nje lungena kahle ngaphansi
kwemibhalo yobucikomazwi obuhlelelwe abantwana. Indlela obhalwa ngawo lo
munxa uba yindaba ebhalwa ihambisane nemidwebo enohlaka noma isakhiwo esithile
esixoxa ngomuntu othile, owenza okuthile, endaweni ethile ngesikhathi esithile ngenxa
yesizathu esithile. Uhlaka lomunxa wemibhalo yabantwana kumele lube lula lulandeleke
kalula ngoba lubhalelwe abamqondo wabo usathambe kakhulu. Uhlaka lwalo mbhalo
luvame ukuba luncike enkingeni noma odweshwini umlingiswa oqavile abhekene nalo.
Lungaphinda futhi luncike odweshwini analo umlingiswa oqavile nomunye umlingiswa
noma ezimweni ezimzungezile noma anqwamana nazo yena mathupha. Lolu hlobo
luvamise ukuba umunxa bese luhlukaniseka iminxwana eyahlukahlukene (Ntuli 2011:21).
74
INGXENYE 5: Imibhalo yabantwana
5.2 IZINHLOBO ZEMIBHALO YABANTWANA
5.2.1 Izincwadi zemidwebo

Lolu hlobo lwezincwadi lubhalwa ngendlela yokuthi lugcwala imidwebo yodwa zize
ziyofika ekugcineni. Ziyahlukaniswa izinhlobo ezahlukene ngokweminyaka yabantwana.
Lezi zincwadi zihlukaniswa ngemikhakha elandelayo: izincwadi zamathoyizi, izincwadi
zezinhlamvu zamagama, izincwadi zezinombolo, incwadi yamagama, izincwadi
ezinemidwebo engenamagama bese izincwadi ezixoxa indaba ngemidwebo. Lolu hlobo
lwezincwadi zemidwebo lunikeza abantwana izinhlobonhlobo zemizwa yokubona
(Cianciolo 1981:01). Lolu hlobo lomunxwana lubamba iqhaza ekusondezeni abantwana
emhlabeni wobucikomazwi kanye nethuba lokuqala isiko lokufunda impilo yabo yonke.
Izincwadi zemidwebo kufanele zibhalwe ngezihloko ezithandekayo kubantwana.
Yingakho inhloso yezincwadi zemidwebo ekugcineni kufanele zibahlole abantwana
ngendlela enokubathokozisa, nokubaphonsela inselelo kanye nokubagqugquzela ukuba
kutshaleke nesiko lukuba bathande ukufunda impilo yabo yonke.
5.2.2 Izincwadi zamathoyizi

Lolu hlobo lwezincwadi zamathoyizi lubaluleke kakhulu ngoba lwethula isigaba sokuqala
sokufundisa abantwana ngendlela esamdlalo. Lokhu kwenzeka ngendlela yokuthi
abazali babamba iqhaza ngokukhuluma nomntwana ngesikhathi besebenzisa le ncwadi.
Luphinde lolu hlobo lusimamise ulimi, isimo somqondo, kanye nokukhula ngokwenhlalo
kubantwana baleli zinga ngokuvamile basenkulisa, (Norton 1983:142).
5.2.3 Izincwadi zezinhlamvu zamagama?

Lolu hlobo lwencwadi yezinhlamvu lubalulekile nalo ngendlela yalo ngoba luphakamisa
ukukhula kwamagama asetshenziswa uma kukhulunywa noma kubhalwa. Ukuze
kutshengiswe ukuthi zibaluleke kanjani lezi zinhlobo zezincwadi ekunonophaliseni
abantwana ngokomqondo, uStewig (1988:115) ubeka ngokuthi izincwadi zezinhlamvu
zikahle kakhulu emfundweni yokuqala yomntwana. Umsebenzi obalulekile walezi
zinhlobo zezincwadi ukufundisa abantwana ngendlela elandelekayo ngezinhlamvu
kusukela ohlamvini lokuqala u-A kuya ku-Z. Ngokujwayelekile izinhlamvu zihamba
ngokusondelana nemisindo yalezo zinhlamvu. Yingakho umsebenzi walezi zinhlobo
zezincwadi ufundisa abantwana ikhono lokwazi ukuhlukanisa uhlamvu nomsindo.
5.2.4 Izincwadi zokubala

Izincwadi zokubala zisetshenziswa ukufundisa abantwana ukuthi kubalwa kanjani
kusukela enombolweni yokuqala u-1. kuya enombolweni enkulu noma ethe xaxa.
Lokhu kwenziwa ngokweminyaka yabantwana balelo zinga. Isibonelo, abantwana
abasebancane bayafundiswa ukuthi kubalwa kanjani ngokulandelana kwezinombolo
kusukela kweyoku-1 kuya kweye-10.
5.2.5 Izincwadi zamagama

Lezi zinhlobo zezincwadi zisetshenziswa ukufundisa abantwana ukuqamba, ukubona
nokuqonda incazelo yamagama adingekile ezingeni labo ukwakha iqoqo lamagama.
Lokhu kufaka amagama emibala eyahlukahlukene kanye namagama aphikisanayo.
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UNorton (1983:136) uphawula ngokuthi izincwadi zamagama zithuthukisa intuthuko

yesimo somqondo ngokugqugquzela ukuqonda okusondelene nemiqondo okuyingqikithi
yemibono. Ngokuka Hancock (2008:66) izincwadi zamagama zabelana ngomumo,
imibala, usayizi kanye nezinto eziwubuciko bencwadi yezithombe. Lokhu ngokaPriddy
(2006) uveza ukuthi izingane zingafunda ngamagama ezinto ezisondelene nazo.
5.2.6 Izincwadi ezinemifanekiso engenamagama

Lezi zinhlobo zezincwadi njengoba negama lisho yenziwe imidwebo kuphela. Okuhle
ngalezi zinhlobo zezincwadi ukuthi zifundeka ziqondwe abantwana abakwazi ukufunda
nabangakwazi ukufunda. Lezi zincwadi ngokuvamile zinikeza umntwana ithuba
lokuhumusha okwenzekayo kanye nezigameko ezenzeka endabeni njengoba umntwana
eziqonda ngothi lwazo.
5.2.7 Izincwadi ezifundeka kalula

Njengoba lezi zincwadi ziba nemisho embalwa nje, zinikeza abantwana abaqalayo
ithuba lokuzilolonga mayelana nokufunda. Isibonelo sale ncwadi yile esihloko sithi:
Umlilo ebhalwe nguKhumalo (2007) Mhlophe (?) kanye noMagone (?) efaka imidwebo
eminingi evumelana nokubhaliwe.
5.2.8 Izincwadi zezindaba ezinezithombe

Izincwadi zalolu hlobo zinika abantwana ithuba lokusizwa ngabazali nothisha
enkulisa. Lezi zincwadi zisiza abantwana hhayi ngokubathokozisa kuphela kodwa
ziphinde zibafundise namakhono amasha athinta impilo. Ziphinde futhi zakhe isimo
sokuthuthukisa amakhono athinta ukukhula kolimi nokusetshenziswa kwalo.
Izincwadi zabantwana zinesingeniso, isihloko, umzimba nesiphetho. Lezi zakhiwo

zizochazwa lapha ngezansi, sizoqala ngesingeniso?
5.3 ISINGENISO
Indaba iqala ngesingeniso esithile lapho umlingiswa oqavile enenkinga noma isifiso
esithile. Indima yokuqala kumele yethule umlingiswa oqavile enenkinga ethile noma
kungabi inkinga kodwa kube okunye okuthile. Kumele futhi isingeniso sethule nendawo
noma isizinda lapho indaba yenzeka khona. Kubalulekile ukuba umbhali ayiveze inkinga
zisasuka phansi nje. Lapha umbhali uyaqikelela ukuthi akawafaki amawongowongo
nemininingwane engadingekile ngoba lokho kungase kumdide umntwana ebese
engayizwa indaba yonke. Yingakho kubalulekile ukuba indaba isheshe idonse noma
ihehe ofundayo.
5.4 ISIHLOKO
Isihloko kufanele sibe lula kakhulu ngokuba sihambisane nendaba yonke sihehe ukuze
abantwana baqhubeke nokuyifunda indaba yonke. Okunye isihloko kufanele sibe yilokho
indaba ekhuluma ngakho.
76
5.5 UMZIMBA
Lapha silindele ukukhula kwezinkinga ngesikhathi umlingiswa oqavile wendaba ezama
ukuphumelelisa izifiso zakhe ube esehlangabezana nezinkinga noma izikhubekiso.
Lezi zinkinga ziya ngokuya ziba nkulu zidlondlobale futhi zixake kunakuqala. Lapha
sithola ilukuluku eliqutshulwa umoya owakhiwa isimo sokuba nombuzo noma okuthile
okutshengisa ukuthi kunento engase yenzeke.
Kufanele kube khona nesixakaxaka lapho umlingiswa oqavile eselahlekelwa yithemba.

Lokhu kumenza aphinde athathe esinye isinqumo ngokuba ashiye phansi noma aqhubeke
nesu lakhe. Ngakho-ke lokhu kuchaza ukuthi udweshu kufanele lusondelane nezinto
ezizungeza imizwa ejwayelekile yomntwana.
5.6 ABALINGISWA
Abalingiswa balolu hlobo lombhalo kufanele bacaciswe kahle mayelana neqhaza
abalibambile endabeni ukuze kungayiphazamisi indaba nokuthi ilandeleke. Umlingiswa
oqavile kumele alingane nabantwana abasezingeni lakhe. Kungaba kuhle kakhulu kube
yilowo abantwana abangazifanisa naye futhi abangazwelana naye kulokho abhekene
nakho okuyinkinga. Nokuthi abalingiswa kufanele kube abaguquguqukayo bevunyelwa
isimo esibasingethe.
5.7 ISIZINDA
Sifaka indawo, inkathi nesimo senhlalo, lokhu kusiza kakhulu ekubumbeni ukuthi indaba
yenzeka kuphi nini ngaphansi kwesimo esinjani sempilo. Abacwaningi bokubhalwa
kwezindaba zabantwana baveza ukuthi kunezindlela ezahlukene zokwakha isizinda.
Njengoba kwenzeka emibhalweni yabantu abadala ukuthi isizinda sakhiwa umbhali
ngendlela asichaza ngayo ngokusebenzisa ingxoxo yabalingiswa kanye nezenzo zabo.
Kwezinye izincwadi zabantwana umbhali isihloko sencwadi sibumbatha isizinda
(isibonelo: Isidleke Samajuba Amahlophe). Isizinda emibhalweni yabantwana sakhiwa
sisondelane nalokho okuzungeze abantwana (Gamble & Yates, 2002:67)
5.8 INDAWO
Imayelana nalapho indaba yenzeka khona. Ngakho-ke indaba yalolu hlobo kufanele
yenzeke endaweni abafundi bayo abayejwayele ezokwazi futhi ukubaheha. (Isibonelo:
inkulisa, isikole, enkundleni yezemidlalo abavamisile ukudlala kuyo, idolobha, isonto
nasekhaya). Kuyenzeka kwesinye isikhathi indawo kube engajwayelekile kubantwana
kodwa kufanele ukuthi okwenzeka endabeni kuhambisane nesizinda. Lokhu kube
sekwenza indaba ilandeleke kubantwana.
5.9 INKATHI
Kufanele inkathi kube eyamanje ikhombe izinto ezenzeka manje ngokusebenzisa
izinto ezitholakala kule nkathi abaphila kuyo ukuze bangadideki. Izinto ezingafakwa
ezifana nethelevishini, indlu enogesi, izimoto, amabhasi amatekisi, amabhayisikili kanye
namathoyizi. Lokhu kusho ukuthi ngokwenkathi indaba ibhalwa isuselwe emhlabeni
wabantwana wezwe labo lokucabanga.
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5.10 ISIMO SENHLALO

Kufanele sihambisane nendawo lapho abantwana bechitha khona isikhathi esiningi
bephila khona. Lokhu kuchaza ukuthi isimo senhlalo asibe sobala mayelana nempilo
ephilwa abantu abasondelene nabo abantwana.
5.11 ULIMI
Indaba yabantwana ibhalwa isebenzise inkathi yamanje ngoba inkathi edlule ingakha
isimo esingabadida abantwana bangezwa nhlobo okushiwo endabeni. Yingakho nje
umlingiswa noma abalingiswa kufanele babonakale bekhuluma benza ngaso leso
sikhathi. Yingakho nje okubhalwa ngakho kufanele kususelwe emhlabeni wabantwana
besezweni labo lokucabanga. Umbhali walolu hlobo lombhalo kufanele acabange
njengomntwana, izinto azibuke njengomntwana, ezwe njengomntwana. Yingakho futhi
kubalulekile ukuba babhekwe abantwana lapho bedlala, bese kulalelwa nezinkulumo zabo
zamanje ngesikhathi bedlala. Amagama ezinto ezingabonakali ahamba wodwa akufanele
asetshenziswe kulolu hlobo lombhalo, kufanele alekelelwe imifanekiso eshuthekiwe
ehambisana nale mizwa (isibonelo uma indaba ikhuluma ngomfana owacasuka walahla
ithoyizi lakhe, masibonakale isithombe esinomfana ocasukile ngoba lokho kuzwakala
futhi kumchazela kangcono umntwana ofundayo). Okunye okubalulekile ukuthi kufanele
incwadi ikugqamise ukuthi mkhulu umehluko phakathi kwabantwana banamuhla nalabo
ababekhona eminyakeni engamashumi amabili edlule.
5.12 IMISEBENZI YEMIBHALO YABANTWANA

Ihlukahlukene imisebenzi yemibhalo yabantwana, uNtuli (2011) uyayicubungula
imisebenzi yomunxa ngamunye wemibhalo yabantwana.
5.13 IMFUNDO
Inhloso yemibhalo yabantwana ukujabulisa nokufundisa ngesikhathi esisodwa, okusho
ukushaya izinyoni ezimbili ngetshe elilodwa. Phakathi kwezinto ezifundwa ngabantwana
okuthinta izinto ezibazungezile nezibalulekile emphakathini. Kusukela umntwana ezalwa
kuze kube uba mdala, umphakathi ngohlelo lwemibhalo umnikeza umntwana ulwazi
kanye namakhono azomsiza ukumelana nezigaba ezahlukahlukene zempilo.
5.14 UKUTHOLA UMUZWA WOBUCIKO

Abantwana baba nehlo kubazali nabantu abadala ngesikhathi benza izinto ezihambisana
nalezo ezitholakala ezincwadini.
5.15 IMISEBENZI YEMIBHALO YABANTWANA

NGOKUHLUKAHLUKANA KWAYO
5.15.1 Izincwadi zokudlala

Lolu hlobo lwezincwadi lusebenza ukufundisa abantwana kusetshenziswa amathoyizi
njengethuluzi lokudlala. Kodwa lokhu kufunda nokukhuluma kwenzeka phakathi
78
kukamama nomntwana. Yingakho nje uHancock (2008) egcizelela ubuhle

bokusetshenziswa kwalolu hlobo lwezincwadi ngoba abantwana bathola ithuba lokuthinta
amakhasi encwadi okukuqala. Ekusetshenzisweni kwezincwadi zokudlala, kuyilapho
umama noma umuntu omdala engumkhombandlela wokufunda lokho abahlangana
nakho abantwana encwadini.
5.15.2 Izincwadi zezinhlamvu zamagama

Ukuze kubonise ukuthi izincwadi zezinhlamvu zibaluleke kangakanani empilweni
yomntwana okhulayo, u-Stewig (1988: 115) uthi:
“Alphabet books are good to be used on all lower grades.”
(Izincwadi zezinhlamvu zamagama ziyisiqalo kuwo wonke amabanga okufunda

asezingeni eliphansi.)
Lolu hlobo lwezincwadi zezinhlamvu lufundisa abantwana ngokulandelana kwezinhlamvu

zamagama kusukela ku-A kuya ku-Z. Njengoba uhlamvu ngalunye luhambisana nomsindo
othize, omunye umsebenzi ocacile walezi zincwadi ukufundisa abantwana ukuba bakwazi
ukuqonda imisindo yezinhlamvu ngokuhlukana kwayo. Izincwadi zezinhlamvu ziphinde
zikhuthaze ukuthuthukiswa kwesilulumagama (Norton, 1983:144).
5.15.3 Izincwadi zokubala

Izihloko zalezi zincwadi zibonisa ukuthi zisetshenziselwa ukufundisa abantwana
mayelana nokuthi kubalwa kanjani kusukela enombolweni ephansi kuya enombolweni
enkulu, ngokuhambisana kweminyaka yabantwana abakuleli zinga lokufunda. Isibonelo,
abantwana abancane bafundiswa ukuthi babala kanjani ngokulandelana kwezinombolo
kusukela kweyokuqala kuya kweyeshumi.
5.15.4 Izincwadi zamagama

Kusukela engxoxweni engenhla kanye nokuchazwa kwemifanekiso, kubonakala ukuthi
izincwadi zamagama zingabhekwa izinsizakusebenza zokwenza izingane zazi ngemvelo
yazo. Lolu hlobo lwezincwadi lusiza abantwana ukuze bakwazi ukuqala ukufunda ulimi
lwabo. Lapha abantwana baphinde bathole ithuba lokuqala lokufunda iqoqo lamagama
ezinto ezibazungezile. Lokhu kube sekwandisa nesilulumagama.
5.15.5 Izincwadi zemidwebo ezingenamagama

Izincwadi zemidwebo ezingenamagama ziyabasiza abantwana mayelana nokufunda
nokuqonda kubantwana abanamakhono angefani uma kufundwa. Kulolu hlobo
lwezincwadi kuyavela ukuthi bonke abantwana banethuba lokuhumusha izenzo
nezigameko ezenzeka endabeni njengoba bezibona. Lezi zincwadi ziphinde zisebenze
ukuvukuza (stimulate) imibono nokukhulisa ulimi. Lokhu kuchaza ukuthi lolu hlobo
luyasebenza futhi ukufundisa abantwana ukuxoxa mayelana nokwenzeka endabeni.
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5.16 ISIPHETHO
Lapha bekucutshungulwa imibhalo yabantwana yesimanje eveza uguquko
njengoba esikhathini esiphambili umunxa wabantwana ubufaka ubuciko bomlomo.
Ngokujwayelekile ubuciko bomlomo ngokwesimo sabo njengoba bebungabhalwa phansi
ngoba bebudluliswa ngohlelo lomlomo.
Ulwazi lwamanje ngemibhalo yabantwana lutholakalale emithonjeni yolwazi

ehlukahlukene. Lolu hlobo lwemibhalo yabantwana bekungelula ukuthi kuqhanyukwe
nalo ngenxa yokuzaca kwabacwaningi olimini lwesiZulu.
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IMITHOMBO YOLWAZI
Callaway, C. 1868. Nursery tales, traditions, and histories of the Zulus. London: Trübner
and Company.
Cianciolo, P.J. 1981: Picture books for children: Chicago: American Library Association.
Hancock, M.R. 2008. A celebration of literature and response: children, books, and
teachers in K-8 classrooms. New Jersey: Pearson Education Ltd.
Gamble, N & Yates, S. 2002. Exploring Children’s Literature: Teaching the Language
and Reading of Fiction
Khumalo, S. 2007. UBonke isichwensi. Cape Town: Oxford University Press.
Msimang, C.T. 1986. Folktale influence on the Zulu novel. Pretoria: Via Afrika Limited.
Norton, D.N. 1983.Through the eyes of a child: an introduction to children’s literature.
Columbus: Charles E. Merrill Publishing Company.
Ntuli, CD. 2011. From oral performance to picture books: a perspective on zulu children’s
literature. doctor of literature and philosophy thesis. African languages at the
University of South Africa. Pretoria.
Priddy, R. 2006. Amagama ayikhulu okuqala. Braamfontein: Macmillan Publishers.
Stewig, J.W. 1988. Children and Literature. Boston: Houghton Mifflin Company.
ZUL2605/181

6 INGXENYE 6
6 IZINGANEKWANE
CL ZWANE
IMIPHUMELA YOKUFUNDWAYO
Ekupheleni kwale ngxenye kumele ube usukwazi:
• Ukuchaza inganekwane.
• Ukuchaza izinhlobo zezinganekwane.
• Ukuhlaziya inganekwane.
6.1 INGANEKWANE/ IZINGANEKO

• Izinganekwane ziwuhlobo lwezindatshana zasendulo imvamisa oluxoxelwa ubumnandi
nokudlulisa isifundo esakhayo.
• Kukhona izinganekwane ezithinta abantu nalezo ezithinta izilwane.
• Ngakho-ke inganekwane ingaphinda futhi ithinte okumayelana nokudalwa kwezwe
lonke, ukuqalwa kwendlela okwenziwa ngayo izinto, indabuko yabantu, isizwe noma
ukhondolo losiko.
6.2 IZINGANEKWANE EZITHINTA ABANTU

• Lezi ziqanjwa ngenhloso yokuba kuxoxwe indatshana nje kuphela.
• Ziphawuleka ngabalingiswa abangabantu nalabo abangamazimu kanye nezilwane
ezinkulu ezesabekayo.
• Kepha azixoxelwa ukwethula isifundo esithile ngaphandle nje kokukitaza abalaleli
ukuze kube noteku, kube mnandi ekhaya.
• Izinganekwane ezithinta abantu zivamise ukuqukatha indikimba yokuhlonipha
nokwenza ngendluzula, kanye naleyo yokungalaleli nokungathembeki.
• Nakuba phela kuthiwa umgomo wezinganekwane ezixoxa ngabantu akukhona
ukufundisa, lokho akuchazi ukuthi asibi khona isifundo ekugcineni kwendaba.
• Isibonelo: Indaba exoxa ngokuganwa kwenkosana yeNkosi Imbulumakhasana.
6.3 IZINGANEKWANE EZITHINTA IZILWANE

• Lezi ngokuvamile zihlala njalo zinesifundo esithile ezisiqukethe.
• Abalingiswa bakhona ababi baningi.
• Sengathi bangabi ngaphezulu kwabathathu.
82
INGXENYE 6: Izinganekwane
• Nakuba zifukamele isifundo esithile, kodwa leso sifundo akusho ukuthi kufanele
kushunyayelwe ngaso.
• Izithameli zizitholela zona isifundo ngemva kokuyilandela indatshana, zizwa ubumtoti
bayo, zihleka kumnandi.
• Yingakho nje ekugcineni kuvela lapho isithameli sesetshisa lokho ekade sikuzwa
kujabulisa kamnandi.
• Lokhu bese kwenza isithameli sibone isifundo sikhanye bha, sihleli obala.
• Isibonelo: Indaba exoxa ngegwababa nempisi.
6.4 UMZEKELISO
• Umzekeliso indaba ewumlando noma ingxoxo enomgogodla weqiniso lomlando.
• Kepha ithi inesisekelo somlando bese iba umlando ohlanekezelwe, okuthi lapho
uxoxwa kungagcwali kahle ncimishi ukuthi kambe yiwo nje.
• Imizekeliso ichaza ngezigemegeme ezithile ezithinta isizwe namakhosi kanye nabantu
abathile ababephila ngezikhathi zasendulo.
• Isibonelo somzekeliso: Indaba kanoNgalaza ekhuluma ngobukhosi bakwaZulu.
6.5 INSUMANSUMANE
• Insumansumane indaba engesilo iqiniso equkethe izilwane ezenziwe samuntu noma
izinto zemvelo njengabalingiswa.
• Insumansumane igcina ngomlayezo onobuqotho.
• Lokhu kusho ukuthi izinsumansumane ziyizindaba eziqukethe imilayezo enobuqotho
ngendlela yokuziphatha kwabantu empilweni.
• Okuqukethwe insumansumane akuchazi ngokwesikhathi nendawo.
• Isibonelo sensumansumane: Indaba yonwabu nentulo.
6.6 ABALINGISWA EZINGXOXWENI EZIYIPHROZI

• Abalingiswa abaningi ezinganekwaneni bangabantu nezilwane, kuyehlukana mayelana
nemikhakha ethile.
• Isibonelo abantu, uNkulunkulu nezilwane njengonwabu kanjalo neshongololo.
• Emzekelisweni abalingiswa abatholakala khona ngabantu kuphela, ababe ngamaqhawe
anamandla amangalisayo.
• Ezinsumaneni, abalingiswa kuba ngabantu kanye nezilwane ezihuquzelayo (izinyoka,
izibankwa, izingwenya njll.).
6.7 ABALINGISWA ABAYIZILWANE

• Izilwane zivezwa njengezicabangayo futhi zenza njengabantu esizindeni esikhomba
indawo lapho kuphila khona abantu.
• Abalingiswa abakhulu abayizilwane bafaka ibhubesi, indlovu, ingwe, impungushe,
ibhubesi linamandla, alihlakaniphile kanti liyinkosi yezilwane.
• Indlovu inamandla ngokwesisindo, kanti ayisheshi uma ihamba.
• Impungushe iyisilima, ikhohliswa kalula izilwane ezincane ezisheshayo njengochakijana
nonogwaja.
• Ingwe ayithembekile futhi inemikhuba emibi yokujikelana.
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6.8 ABALINGISWA ABANGABANTU

• Abalingiswa abangabantu bagqama ngokuba amakhosi, abakhwenyana, abafazi
nezingane.
• Abesifazane bangabafazi abasesithenjini ababanga indoda eyodwa.
• Kuba nokungathembeki, isikhwele, ubudedengu, ukugxambukela noma nje
ukuxegelwa isimilo mayelana nokuziphatha kwabo.
• Abakhwenyana abathembekile emindenini yabo futhi baba nokunganakekeli.
• Badla ngabodwana ngesikhathi sendlala kodwa bagcina betholakele kwabakwenzayo.
• Abazali bangakhuthaza izingane zabo.
• Izingane zona ziba abantu abangenamandla, abangazi lutho, abanentshisekelo
yempumelelo, abayizintandane; kodwa-ke, bebe behlakaniphile futhi benosizo.
• Abalingiswa abangabantu bavela njengamaqhawe ngokunqoba ezinkingeni abasuke
bebhekene nazo.
6.9 IPHROZI EWUBUCIKO

• Iphrozi ewubuciko iyingxenye yosiko lwabantu, futhi ingumunxa wobuciko bomlomo.
• Izinhlobo zalolu hlobo lwephrozi yobuciko ziqukethe iziphicaphicwano, izaga nezisho.
• Lezi zinhlobo zephrozi yobuciko zithathwa ngokuthi zinobuciko ngoba zithulwa
ngolimi olungathekisayo, futhi olufundisayo ngoba inhloso yazo ukufundisa.
• Okuqukethwe yilezi zinhlobo zephrozi yobuciko kuzochazwa kafushane ngezansi.
6.10 IZIPHICAPHICWANO
• Iziphicaphicwano ziwumdlalo wabantwana odlalelwa endlini ngenhloso yokuqeda
isizungu.
• Zivamise ukuzungeza inkinga ethile edinga ukuxazululwa ngenhloso yokusiza
abantwana ngokubakhuthaza ukuba basebenzise ingqondo.
• Umthombo wezinto ezisetshenziswayo eziphicaphicwaneni yimvelo uqobo lwayo.
• Makugqame ukuthi iziphicaphicwano zinezingxenye ezimbili ngokuba khona
ophicayo nabaphicwayo.
• Ophicayo uvamise ukuqalisa ngokuthi ngiyakuphica noma ngiyaniphica.
• Bese kuthi labo abaphicwayo baphendule bathi siphice/ usiphica ngani?
• Bese ingxenye yesibili kuba iziphicaphicwano uqobo lwazo.
• Iziphicaphicwano ziphinde zihlukaniswe ngezinhlobo ezine kanje:
6.11 EZIMFUSHANE
Isibonelo: ngiphica ngogxuma ahlale.
Impendulo: izeze.
6.12 EZINDE
Isibonelo: Nginiphica ngenkunzi ebomvu. Le nkunzi ihlaba emnyama, bese kuthi
emnyama ihlaba emhlophe, emhlophe ifohle ngaphandle kwesibaya.
Impendulo: Inkunzi ebomvu umlilo kanti emnyama ibhodwe. Inkunzi emhlophe yona
iphalishi. Lokhu kuchaza ukuthi uma kuphekiwe iphalishi lichithekela ngaphandle
kwebhodwe.
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6.13 EZILULA
Isibonelo: ngikuphica ngezintombi ezimhlophe ezinamakhanda abomvu.
Impendulo: izinti zikamentshisi.
6.14 EZIYINKINGA
Isibonelo: ngikuphica ngembuzi, ibhubesi namabele, konke lokhu kufanele ukuwelise
emfuleni ngakunye kungabibikho okuzosala kudle okunye. Ikuphi ozoqala ngakho
kodwa uqikelele ukuthi okusalayo akudlani.
Impendulo: ungaqala uwelise imbuzi bese ulanda ibhubesi uliwelise ubuye nembuzi
uthathe amabele uwawelise bese ugcina ngokuwelisa imbuzi
Izibonelo zezinganekwane:
UNanana Boselesele
Umxoxi: Kwesukasukela!
Izethameli: Cosu!
Umxoxi: Kwakukhona inkosikazi. Le nkosikazi yayihlala nengane yayo yentombazana.

Igama lale nkosikazi kwakunguNanana Boselesele. UNanana Boselesele wakha
indlu yakhe endleleni ngoba ethembe isibindi nobungqokolo. Wayakhe lapho zonke
izinyamazane ezazedlula khona.
Kwathi ngolunye usuku esaye kotheza, zafika izinyamazane. Zibona ingane idlala
yodwa zabuza, “Okabani lo mntwana omuhle-hle?” Yaphendula intombazanyana yathi,
“OkaNanana, owakhe endleleni ngabomu ngoba ethembe isibindi nobungqokolo.” Zase
zithi izinyamazane, “Iyeza indlovu, ehhe uyeza uSondonzima.”
Ezinye izinyamazane nazo zedlula, nazo zabuza wona lowo mbuzo, “Okabani lo mntwana
omuhle-hle?” Intombazana nayo yanikeza yona leyo mpendulo, “OkaNanana, owakhe
endleleni ngabomu ngoba ethembe isibindi nobungqokolo.” Izinyamazane zamexwayisa,
“Iyeza indlovu, ehhe uyeza uSondonzima.”
Kuthe lapho sezidlule zonke izinyamazane, yafika indlovu. Indlovu yayilambe kabi,
yayifuna ukudla. Yase ithi indlovu, “Okabani lo mntwana omuhle-hle?” Wathi umntwana,
“OkaNanana, owakhe endleleni ngabomu ngoba ethembe ubungqokolo nesibindi.”
Indlovu ithe ingezwa leyo mpendulo yathukuthela yabuza futhi yathi, “Okabani lo
mntwana omuhle-hle?” Waphendula futhi umntwana wathi “OkaNanana, owakhe
endleleni ngabomu ngoba ethembe isibindi nobungqokolo.” Indlovu yamgwinya.
Mimilitiyane!
Ntambama wayesebuya-ke uNanana Boselesele. Wamangala engayiboni indodakazi

yakhe. Wathi qalaqala, wabuza kwezinye izilwanyana wathi, “Uphi umntwana wami?”
Zaphendula zathi, “Ugwinywe yindlovu enkulu, umimilitwe wuSondonzima.” UNanana
wathi, “Ini? Usesiswini sendlovu? Indlovu idle umntanami?”
UNanana walala engalalele. Wayelokhu ecabanga ngomntwana wakhe. Ngakusasa

ekuseni ehamba ngasesangweni lomuzi wakhe, wabona amasondo endlovu. Wabona
ngempela ukuthi umntwana wakhe uthathwe yindlovu. Waphindela endlini wathatha
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iqoma. Wathatha imbiza yokupheka wayifaka eqomeni, wathatha umkhonto omfushane

nawo wawufaka, wathatha imbiza enamanzi wayifaka eqomeni, wathatha izinkuni nazo
wazifaka eqomeni. Wathatha isikhuni esivuthayo wasifaka. Wathwala iqoma ekhanda,
umphini wegeja wona wawubamba ngesandla. Wayesekulungele ukulandela indlovu.
UNanana Boselesele waphuma engasadle nkobe zamuntu. Wayedishazela futhi ehefuzela.

Kude le phambili wahlangana nempunzi, wabuza impunzi wathi, “Mpunzi, Mpunzi
awungisize bo, ngitshele indlovu edle umntanami.” Impunzi yathi, “Ikude le, ikude
le, emachibini ezindlovu. Uyakuyibona ngesisu esimankumbunkumbu.” Wayesethi
uNanana Boselesele “Ngicela ungiphelekezele phela Mpunzi ukuze ngithole isibindi.”
Yathi impunzi, “Cha, hamba ngizokufica phambili, nami ngisayocinga umntwana
wami.” Yahamba impunzi, yadlulela phambili. Wahamba yedwa uNanana Boselesele.
Duku duku, wahlangana nezinyathi wathi, “Zinyathi, zinyathi aningisizeni bo, ngitsheleni
indlovu edle umntwana wami.” Zathi izinyathi. “Ikude le, ikude le, emachibini ezindlovu.
Uyakuyibona ngesisu esimankumbunkumbu.”
Wayesethi, “Ngicela ningiphelekezele phela, ukuze ngithole isibindi.” Kwaphendula

inyathi eyodwa yathi, “Ewu, usithole kabi namuhla. Sisemhlanganweni bandla kodwa
sizothi singaqeda bese sikulandela.”
Wakhenyezela njalo, wedlulela phambili. Waqhubeka njalo waze wafika lapho okwakuhlezi
khona izinkawu. Wayesethi kuzo, “Zinkawu, zinkawu aningisizeni bo, ngitsheleni indlovu
edle umntwana bami.” Izinkawu zathula zimbuka sengathi zibona uhlanya. Zase zisuka
zithi, “Ikude le, ikude le, emachibini ezindlovu.” Wayesethi, “Ngicela ningiphelekezele
phela nina bakwaNkawu, ukuze ngithole isibindi.” Inkawu endala yaphendula yathi,
“Cha, thina siyayesaba leya ndlovu. Uthi singamqalaphi uSondonzima?” Yaphendula
enye inkawu yathi, “Ingani wena wakhe endleleni ngamabomu ngoba wethembe
ubungqokolo. Uyangimangaza nje usukhuluma indaba yesibindi.”
Wafulathela wahamba. Uthe esahamba wezwa izinkawu zimhleka usulu. Wayesezwa

izwi lenye inkawu limemeza, “Uqaphele phela siqhwaga, ingakumimiliti indlovu!”
UNanana Boselesele wayesekhuluma yedwa wathi, “Angisoze ngavuma lezi zinkawu

zingithene amandla ngale mikhutshana yazo engasile.”
Wahamba wahamba edlula nakwezinye izilwane. Wabuza wona lowo mbuzo. Wathola
yona Ieyo mpendu!o. Makhatheleni, waqhamukela esigodini esibanzikazi, wafika lapho
okwakugcwele khona amachibi ezindlovu. UNanana wayibona indlovu esisu sayo
sasimankumbunkumbu. Wafika kuyona wathi, “Ndlovu, ndlovu ngitshele indlovu edle
umntanami.” Yathula nje indlovu. Waphinda wathi, “Ndlovu, ndlovu ngitshele indlovu
edle umntanami.” Indlovu yamphendula yathi, “Dlulela phambili, uyakuyibona ngesisu
esimankumbunkumbu.”
UNanana Bosele wathukuthela wathelwa ngamanzi wathi, “Angizile ukuzosinisa

amahleza, ngifuna umntanami. Nguwena omgwinyile. Awubuke nje lesi sisukazi sakho!”
Indlovu yaphakamisa umboko wayo, yaphendula ngokuthukuthela yathi, “Ngizokugwinya,

leli shingana lomfazana.” Owesifazane ahlasele indlovu ngomphini wegeja. Gwinyiyani,
indlovu immimilita neqoma nakho konke okuphakathi kwalo. Khalakatheliyani uNanana
esiswini sendlovu!
Esephakathi, owesifazane athole konke okwakudliwa yindlovu: abantu, izinkomo,

izimbuzi nezimvu. Ingane yakhe yajabula kakhulu lapho ibona unina.
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Wahlala-ke uNanana wakhipha izimbiza, umkhonto omfushane nezinkuni. Wabe esebasa

umlilo ngesikhuni esasivutha. Wasika amathumbu endlovu nesibindi. Wasika naphi naphi
lapho ayethanda khona. Wapheka, kwavuthwa ukudla wadla kanye nabo bonke abantu.
Dukuduku, indlovu yayisitshela ezinye izilwane eyayihlala nazo ehlathini, yathi, “Kukhona
okungidlayo esiswini’.” Zase izilwane zibuza, “Kwenzenjani na?” Yaphendula yathi,
“Selokhu ngagwinya lo mfazana kubuhlungu esiswini sami. Kuthi siki,siki, sikiyani!”
Wayesethi futhi: “Kuthi hlafu, hlafu, hlafuniyani! Ngiphathwa yisiyezi ... .” Yase ishayeka
bhu phansi ifa indlovu.
Wayeseyibhoboza-ke indlovu. Wayibhoboza, wayibhoboza ngesinqindi, umkhonto

omfushane phela. UNanana Boselesele, ingane yakhe, abantu nezilwane baphuma.
esiswini sendlovu. Bonke abantu babejabule kakhulu. Bamethembisa ukuthi bazomenzela
umcimbi omkhulu wokumbonga ngesibindi asitshengisile.
Umxoxi: Cosu, cosu iyaphela!, (Ntuli, 2011:335-338)
Unogwaja uqinela impungushe
Kulo nyaka imvula ayizange ine, kanti nezitshalo zimane zoma. Abalimi babheka
isibhakabhaka benethemba lokuthi lingahle line, kodwa lutho, ngisho nefu leli.
Impungushe uFreddie owayenepulazi eduze nomfula, wabe enezitshalo ezinhle ziluhlaza
cwe! Wayenenqwaba yezithelo nemifino ngoba phela wayedonsa amanzi emfuleni.
Kodwa manje uFreddie impungushe yena wayengafuni ukwabelana nabanye ngamanzi,
ngezithelo nangezitshalo zakhe.
Kuthe ngelinye ilanga kushisa kakhulu, uRobbie unogwaja wacathama wangena epulazini
lempungushe uFreddie efuna ukudla. Ngokushesha nje, yambona impungushe ecathama.
“Grrrr! Uma nje uke wadla izithelo zami, ngizokubamba ngikudle ngikusobozele!”
kuthetha uFreddie impungushe. Unogwaja onguRobbie wabaleka, yamjaha ngejubane
impungushe engumlimi. Wabaleka uRobbie unogwaja wanyamalala! Wavele waphenduka
ithanga elikhulu eliphuzi. “Uma nje ngingamthola lo nogwaja ndini, ngizomudla
njengethanga,” kubhodla impungushe, ithukuthele iqhuma. Yalithatha ithanga yalisakaza
phansi. Lathi uma lishaya phansi ithanga, laphenduka uRobby unogwaja. Wasuka
ngejubane efuna okunye angakudla.
Impungushe yamjaha unogwaja yambamba ngomsila. “Uyabona manje, ngizokudla

ngempela...” Kodwa ke kulokhu, unogwaja usephenduke isigaxa sikamango ohalisayo.
“Hmm! Ake ubheke lo mango nje!” kubabaza impungushe. “Uma nje ngingatshala
izihlahla ezimnandi zikamango, ngingawuthengisa ngibe yisigwili,” kucabanga
impungushe. “Hmm! Ngizowudla lo mango bese ngitshala inhlamvu yawo. Emva
kwalokho ngizoba nesivuno esikhulu sikamango engizowuthengisa.”
Kwathi uma uFreddie ezama ukuluma umango, watinyelwa yinyosi esandleni wawudedela
umango. “Ngiyeke wena nyosi ndini!” Ngaleso sikhathi, umango waphenduka uRobbie
unogwaja. Wagxuma, weqa, wabaleka. UFreddie impungushe wamjaha unogwaja.
Wabaleka unogwaja wangena ehlathini. Waphunyula kanjalo unogwaja. “Ngizokuthola
wena Robbie!” kumemeza impungushe ithukuthele. “Yima khona lapho!”
Umlimi wabe esebona unogwaja edla ikhabe futhi. “Hheyi wena, hlukana namakhabe ami
amahle,” kumemeza umlimi ejaha unogwaja. Unogwaja wadla ngokushesha amakhabe
amabili ngesikhathi esisodwa! “Kwaze kwamnandi ukudla kwami kwasemini,” kusho
unogwaja ekhotha izindebe zomlomo wakhe. “Lokhu yikhona kudla ebengikudinga
njengoba ilanga lishisa kanje!” Kwathi uma uRobbie ebona umlimi, waqala wabaleka.
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Umlimi naye waqala wamjaha uRobbie unogwaja. “Uyabona-ke kulokhu, ngizokubamba!”

kumemeza umlimi, kodwa wabaleka wanyamalala unogwaja. Kulokhu unogwaja
waphenduka isigodo. Ngenkathi impungushe ijaha unogwaja, yavele yakhutshwa yisigodo.
“Eshu!” kukhala, impungushe, “Kufanele ngisibambe lesi silingo sikanogwaja!”
“Mina ngiyimpungushe ehlakaniphile, ngeke ngidlale isilima esingunogwaja!” washo

ezithintitha uthuli. Umlimi waqukula isigodo ngokukhulu ukucasuka wasisakaza phansi.
Kwathi uma sishayeka phansi isigodo, saphenduka saba nguRobbie unogwaja; waqhasha
wabalekela ngasemfuleni. “Uyabona manje, ngizombamba ngempela ngoba phela
onogwaja abakwazi ukubhukuda,” kucabanga umlimi ecasukile. “Sizani bo!” kumemeza
unogwaja ethukile.
Kwathi nje sekuseduze ukuba umlimi ambambe unogwaja, wakhutshwa yitshe elimnyama.
“A-a!” kumemeza umlimi. Walicosha itshe walijikijela kude, landiza njengenyoni emnyama
laze layowelela ngaphesheya komfula. Lathi uma liwela phansi.... laphenduka uRobbie
unogwaja. Wagxumagxuma unogwaja ejabulile. Waze wangiweza phela ngaphesheya
komfula!” kucula unogwaja ejabulile futhi edansa. Wasuka wabaleka. UFreddie
impungushe wambheka unogwaja ebaleka. Wacabanga ukuthi angazivimba kanjani
izakhamuzi zasendaweni ukuba zingazidli izitshalo zakhe.
Ngosuku olulandelayo, uFreddie impungushe walithola icebo. Waqala wasiza izakhamuzi

zasendaweni ukuba zikwazi ukuzisiza. Emva kwalokhu, bakwazi ukuzidonsela amanzi
afinyelela emapulazini abo.
6.15 UKUHLAZIYA IZINGANEKWANE

Izinganekwane kuyavela ukuthi zazixoxwa ngogogo bexoxela abalaleli abayizingane
ngenhloso yokwethula izifundo nokwexwayiswa kokuthile. Kuyavela ukuthi
izinganekwane zazinezindikimba ezehlukene kwazise nezinhloso zazo zazehlukene.
Kwakusetshenziswa indikimba eqondene nalokhu ugogo afisa ukukudlulisa ezinganeni
Abalingiswa benganekwane kwakuvame ukuba abantu, izilwane kanye namazimu. Ogogo
babezixoxa ngoba befuna izingane zihloniphe, zingahambi ebusuku, ziziphathe kahle,
zingazitsheli ukuthi zazi kakhulu, zingakhohlwa imvelaphi yazo, zingahlomekisani
nabangani, zikwazi ukuthi zenze okulungile noma abantu abadala bengekho eduze
kwazo, zikhuthale, njalonjalo.
UMSEBENZI 6.1
(1) Emakhulwini eminyaka, izinganekwane ziye zaba yizincwadi zemfundo yase-
Afrika. Kungaba yini isizathu salokhu? Ucabanga ukuthi ziseneqhaza empilweni
yengane yanamuhla?
(2) Ingabe zibaluleke ngani izinganekwane ebantwaneni nasesikhathini sanamuhla?
(3) Kunokukhathazeka okukhulu ngokuntuleka kwesiko lokufunda phakathi
kwezingane zethu. Ingabe unayo imibono yokuthi lingathuthukiswa kanjani
isiko lokufunda?
(4) Imilolozelo nezilandelo kuthathwa njengezinkondlo zezingane zamaZulu. Nikeza
izizathu zokuthi kungani kufanele zithathwe njengohlobo lombhalo wezingane
owethulwa ngomlomo.
(5) Ngabe ucabanga ukuthi kubalulekile yini ukuthi izingane zixoxelwe izinganekwane?
Nikeza izizathu zokuthi kungani usho njalo.
(6) Lapho useyingane ngabe wawunaye yini umuntu owayekuxoxela izinganekwane,
futhi uma kunjalo ngabe iyiphi owawuyithanda ukwedlula zonke?
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(7) Chaza ukuthi zedluliswa kanjani izinganekwane ezizukulwaneni ngezizukulwane?

(8) Izinganekwane zinezifundo kanti futhi ziyajabulisa. Yebo noma cha? Sekela
impendulo yakho.
(9) Ezinganekwaneni eziningi sithola izilwane ezikhulumayo. Yebo noma cha? Sekela
impendulo yakho.
(10) Kwenziwa yithi ababhali abaningi bethi izinganekwane zazixoxwa ogogo? Yingani
abaxoxi bezinganekwane isikhathi esiningi bangaveli kungomkhulu?
UMSEBENZI 6.2
(1) Uma uzwa umuntu ethi “inganekwane”, yiziphi izindaba ozicabangayo?
(2) Singakanani isikhathi izinganekwane zaba khona?
(3) Esikhathini esiningi obani abaxoxa izinganekwane?
(4) Esikhathini esiningi obani abaxoxelwa izinganekwane?
(5) Ngabe izinganekwane ziba nabo abalingiswa?
(6) Izingqikithi zezinganekwane zivamiswe ukulinganiswa nabantu abangakanani?
(7) Ngabe yini eyenza izinganekwane zihehe?
(8) Ngabe yini eyayenza izinganekwane ukuba zixoxwe ebusuku?
(9) Ngabe izinganekwane zinezindaba zangempela noma abaxoxi abazisungelele
zona?
(10) Nikeza ukuthi umxoxi uqala athini uma ezoxoxa inganekwane yakhe kanjalo
noma esephetha?
(11) Ngabe iliphi iqhaza elibanjwa izithameli uma kuxoxwa inganekwane?
IMIBUZO YOKUZIHLOLA
(1) Ngabe izinganekwane zitholakala ezincwadini noma zethulwa ngomlomo?
(2) Ngabe ziba naye yini umlingiswa omkhulu?
(3) Ngabe isiphi isizathu sokuxoxwa kwezinganekwane?
(4) Ngabe abaxoxi bezinganekwane babelawulwa yisiphi isizathu sokuthi kumele
baxoxe luphi uhlobo lwenganekwane?
(5) Nikeza izihloko ezimbili zezinganekwane ozaziyo bese usho ukuthi zithini
izingqikithi zazo?
(6) Ngabe yibaphi abalingiswa abathandwa kakhulu izingane ezinganekwaneni?
(7) Uku wawuwumxoxi wezinganekwane ngabe wawuzosebenzisa ziphi kakhulu
izinganekwane? Sekela impendulo yakho.
(8) Ngabe uyavumelana nokuthi izinganekwane zixoxwe ebusuku kuphela? Sekela
impendulo yakho?
(9) Yikuphi lokhu okwakuthiwa kuzovelela umxoxi nabalaleli uma izinganekwane
zixoxwa emini?
(10) Ngabe uyakholelwa ekutheni lokhu okwakuthiwa kuzovelela umxoxi nabalaleli
ngenhla kwakwenzeka ngempela uma zixoxwa emini izinganekwane? Sekela
impendulo yakho.
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7 INGXENYE 7
7 IMILOLOZELO NAMACULO OKUDLALA

CL ZWANE
IMIPHUMELA YOKUFUNDWAYO
Ekupheleni kwale ngxenye, kumele ube usukwazi
• Ukuchaza imilolozelo namaculo okudlala

• Ukuchaza izinhlobo zemilolozelo namaculo okudlala
• Ukuhluza imilolozelo namaculo okudlala
7.1 YINI IMILOLOZELO NAMACULO OKUDLALA?

Imilolozelo namaculo okudlala kokubili kuyizinkondlo zomdabu (ubuciko bomlomo).
Kusetshenziswa ukulolozela noma ukuthuthuzela umntwana, (Ntuli, 2011). Imilolozelo
isetshenziswa ukuthulisa umntwana lapho ekhala ukuze athule noma alale. Ivamise ukuba
mifishane, iphindaphinde amagama noma izinhlamvu noma imisho ethile okuletha
isigqi sobunkondlo esimnandi. Imilolozelo iyamushushuzela umntwana agcine ethulile
noma elalile. Abantwana bagcine sebenemilolozelo ebathulisayo noma ebalalisayo, lokhu
kuqashelwa omama babantwana noma labo ababheka abantwana.
UFraser (1996:50) uthi imilolozelo iyizinkondlo zezingane yesiZulu futhi ikuqukethe

okuvela empilweni yengane nendawo ehlala kuyo. Lokhu kwenza indlela ingane eyenza
ngayo ibe nokuxhumana nayo kanye nomphakathi lapho ikhula khona.
Izingoma zendabuko zezingane zesiZulu zihlukaniswe ngezigaba ezimbili: imilolozelo

kanye nezilandelo. UMsimang (1991:5) uchaza imilolozelo njengenkondlo noma
ingoma emfushane esetshenziselwa ukushushuzela ingane ukuba ilale. Ngokuvamile
ishiwo ngumama wengane. Ekuchazeni kwakhe umlolozelo, uMsimang uchaza ukuthi
umlolozelo ufana nesilandelo kanti iningi lawo lisetshenziselwa ukusiza izingane ukuba
zilale. UFraser (1996:11) uchaza imilolozelo njengolunye uhlobo lwezingoma zezingane
olusetshenziselwa ukudlalisa nokulalisa ingane. UMsimang (1987:7) ukhombisa ukuthi
“Isilandelo lesi yinto yokuzijabulisa”.
Imilolozelo noma izilandelo ziyingxenye yefa lamaZulu. Umlolozelo, futhi ubizwa ngokuthi
isidunduzelo noma isithunduzelo okusho ukuthi “thunduzela noma lolozelela ukulalisa”.
UGule, uMaphumulo noThwala (1993: 51) bachaza umlolozelo kanje: “Umlolozelo
uyinkondlo ethile yokudlalisa nokuthunduzela umntwana. Uhleleka njengenkondlo
noma isizosha, kepha ulandwa ngezwi elisamculo, usangomana yokukhulisa abantwana.
90
INGXENYE 7: Imilolozelo namaculo okudlala
Umlolozelo uyinto eyakhiwe futhi eyaqanjwa abaqambi bakudala. Umlolozelo ungomunye

wemidlalo yesiNguni wakha ubudlelwano phakathi kwengane nonina.”
UGule, uMaphumulo noThwala (1993: 52) bathi “Kukhona umlolozelo oculwayo,

okungathi ushiwo ngezwi elisamculo. Kukhona umlolozelo oba sankondlo. Omunye
umlolozelo uye ube sazibongo. Kukhona nalowo mlolozelo oba sasililo, lapha unina
wengane uyabalisa. Kukhona futhi nalokhu esikubiza ngokuthi izidlaliso noma izangelo,
okucishe kufane nomlolozelo.
Lokhu okucashuniwe kuveza ukuthi umlolozelo uwuhlobo lwezinkondlo kanye nengoma

engabuye ithathwe njengohlobo lomdlalo. UVilakazi (1945:10) uchaza kanje ngesimo
semilolozelo: “Izingoma zokudlalisa abantwana futhi zisuka kwesinye isizukulwane
ziye kwesinye isizukulwane.”
7.2 OKUQUKETHWE IZINKONDLO ZEZINGANE ZESIZULU

Izingane zase-Afrika ziye zafunda ngesiko lazo. Amalungu omndeni azibophezela
ekunikezeni ulwazi lwabo nokuhlakanipha ezizukulwaneni zabo. UWeinberg (1979:25)
uyahlukanisa phakathi kwemfundo ehlelekile nengahlelekile: Imfundo yayiyindlela
yokufundisa engahlelekile lapho umntwana ayefunda khona ngobugugu bomndeni
namakhono ahlobene nesiko lamaZulu. Lokhu kwakuyinqubo ehambisana nesiko.
Imfundo, ngakolunye uhlangothi ngokwaseNtshonalanga iwulwazi olubhaliwe
ngokusebenzisa incwadi yokufunda, ngokusebenzisa imfundiso yobuKristu, imfundo
ehlelekile futhi yasezikhungweni zemfundo ephakeme.
“Ingxoxo yemilolozelo kanye nezilandelo izoveza ukuthi lezi zinhlobo ezimbili

zezinkondlo zezingane zendabuko yesiZulu yizona ezifanelekile kakhulu ukufundisa
noma ukuqeqeshwa okungahlelekile, okubizwa ngokuthi imfundiso yasekhaya noma
ukufundisa ekhaya.
Njengawo wonke amasiko nezinganekwane zabantu, izinkondlo zezingane ziwubuciko

bomlomo namasiko adluliselwa ngokhokho. Kungenzeka ukuthi yiyona ndlela yasendulo
kakhulu yemibhalo yase-Afrika. Ihlanganisa izinkondlo namasiko omphakathi imibhalo
yayo eyayisakazwa ngomlomo esikhundleni sokubhala nokuphrinta. Izinkondlo zomlomo
zendabuko zesiZulu zenziwa ikakhulukazi imilolozelo kanye nezilandelo. Imilolozelo
uhlobo lwezinkondlo zezingane ezidluliswa ngendlela yomculo. Imilolozelo ishiwo
ngomama ezinganeni zabo futhi kwezinye izimo ingabhekwa njengezilandelo noma
izidlaliso. Leli gama lesidlaliso liwubunye bezidlaliso okusho “umthombo wokuzijabulisa”.
Ngakho-ke izidlaliso ziletha injabulo nokuthokoza ezinganeni.
Emizameni yabo yokuchaza izinkondlo zezingane zesiZulu, abanye abacwaningi baye

basebenzisa amagama ahlukene ukusho okufanayo. Ngokwesibonelo, abanye ababhali
besiZulu njengoMabuya (1990) nabacwaningi abanjengoFraser (1996) bavame ukusebenzisa
igama elithi imilolozelo njengelungu lesambulela kuzo zonke izinkondlo zezingane
zesiZulu, ngaleyo ndlela zihlanganisa izilandelo. Yilokho okulandelayo ngaphandle
kokuthi uMabuya (1990) uchaza ukuthi izinkondlo ezitholakala emilolozelweni akuzona
izinkondlo ezijulile, kodwa ukuthi ukusetshenziswa kwazo kwenza ukuba umntwana
alale. Ngakolunye uhlangothi, ukhuluma ukuthi eminye imilolozelo iyingxenye yomdlalo
kubantwana:
ZUL2605/191

Imilolozelo eminye ngaphandle kokuxhobela nje amagama amtoti adle

ngokuthandana, iyaye ibe nezigaba ezisamcudlwana lapho umzanyana afike
acule khona. Eminye imilolozelo ihamba ihambe, ibe seyiphakama iphakanyiswe
ukufakwa kwempendulwano phakathi kwababili. Lena yona sengathi isakudlalisana
ngokuphendulana, (Mabuya, 1990:7)
UMabuya (1990) uthi imilolozelo inomcudlwana osiza umama womntwana ukuba alale
lapho ewucula. Enye imilolozelo kuba sengathi kukhona abantu ababili abakhulumayo
kuyo kanti cha indlela eyenziwa neshiwo ngayo.
Njengalokhu, ezimeni lapho umbhali noma umcwaningi etholakele ukuthi usebenzise

imigomo yomlolozelo noma yemilolozelo kuphela, kufanele kuthathwe kalula
ukuthi imigomo isetshenziswe njengamagama ezambulela. Kodwa-ke, okuqukethwe
okwasetshenziswa kuzo kuyoba okokuqondisa. Ngakolunye uhlangothi, uKunene (1961)
usebenzisa igama “imilolozelo yezingane” eqondise ezinkondlweni zezingane zesiZulu
bese eyihlukanisa ibe izinhlobo ezimbili. Lokhu kuhlukaniswa kwemilolozelo kanye
nezilandelo akubonakalisi ngokugcwele imvelo yakho noma kunjalo.
UNtuli (1984), enkulumeni yakhe yobunkondlo ezinkondlweni zikaVilakazi, uchaza

ukuthi abaqambi bezinkondlo zendabuko zesiZulu abazange benze umzamo wokuqamba
imilolozelo ezinkondlweni zabo ngenxa yesizathu sokuthi izinkondlo zabo azibhalwa
phansi. Uyakwenza kucace ukuthi ezinkondlweni zendabuko, lokho okutholakalayo
ukuphindaphindwa kwamagama wonke noma imisho. Uhlinzeka ngezizathu
zokusungulwa kwesimiso esiyizinkondlo zesiZulu: “Izimbongi zesiZulu zathatha
isingeniso emculweni wazo emva kokubona izibonelo zalezi zingoma nezinkondlo
zasentshonalanga”, (Ntuli, 1984:203).
Kodwa-ke, uKunene (1961) uhlukanisa ngezigaba imilolozelo elula nenzima ukuze kube
lula ukuyehlukanisa. Lokhu kwenza kube nomqondo uma umuntu ekuhlolisisa ukuze
kucace umehluko. UKunene (1961:38) uthi ngemilolozelo kulandelwa noma iculwa
ngokuhambisana nesigqi esithandwa yizingane. Ngokuvamile ihlanganisa amavesi
ambalwa kuphela. Iphuzu elibalulekile ngokuphathelene nayo ukuthi kufanele ibe nesigqi
esimnandi kakhulu. Okushiwoyo kumele kulandelane. Imilolozelo enzima ayenzelwe
kuphela izingane, kodwa ingaba ngeyabantu abadala. Kukhona emide naleyo elula.
Okushiwoyo kubaluleke kakhulu. Lolu wuhlobo lwezinkondlo ezinzima kakhulu. Lolu
hlobo lubonakala ngokushintshaniswa kwamagama phakathi kwezwi neculo.
Amagama esiZulu imilolozelo kanye nezilandelo asetshenziselwa ukuhlukanisa phakathi

kwelula nenzima, ihlukaniswe ngamagama ahambisana nezincazelo zawo. Kodwa-ke,
amagama “alula” noma “anzima” kufanele asetshenziswe ngenhloso yokucacisa umehluko
phakathi komlolozelo kanye nesilandelo.
Indawo yokufundisa nokufunda nokwenza imilolozelo kwakuyikhaya; kwakwenziwa

ngendlela engahlelekile futhi ethakazelisayo. Imilolozelo yenziwa nganoma yisiphi
isikhathi esifanele, lapho kunesidingo, ikakhulukazi ntambama lapho izingane zidlala.
Ngokusho kukaFraser (1996:22) kwakungumsebenzi wabantwana ukuzikhethela
ukudlulisa izinkondlo ezivela esizukulwaneni esilandelayo kuya kwesilandelayo.
Imilolozelo ejwayelekile kanye nezilandelo kukhombisa indlela yokuphila yasemakhaya;

lokhu kusiza ekunqumeni isikhathi nesimo lapho eminye imilolozelo yenziwa khona.
Nakuba ezinye izinkondlo ezishiwo ngomlomo zibonakala zigxile emasikweni
nasesikhathini esithile, nokho kubonisa ngokubalulekile okwenziwa e-Afrika. UFraser
(1996) ubheka izinkondlo zezingane zesiZulu ngezindlela ezilandelayo mayelana
nokufaneleka kwazo, okuqukethwe nokusebenza kwazo:
92
UFraser uthi imilolozelo ifanele izingane ezincane futhi inesigqi esinamandla kakhulu.
Okuqukethwe yilezi zinkondlo ngokujwayelekile kubhekiswa emhlabeni womntwana
kanye nasezidingweni zakhe ezithile. Ezinye izinkondlo zibonakala zingenangqondo,
ikakhulukazi izinkondlo eziye zadluliselwa ezizukulwaneni eziningi. Imilolozelo inesimo
esihlukile sokulethwa futhi ingenziwa ngesivinini esigcwele kanye nomthamo omningi.
Izinkondlo zishiwo ngomdlandla futhi ukunyakaza kuhlezi kwenziwa lapho kulingiswa.
Umlolozelo ungaphindwaphindwa njalo kuze kube yilapho izingane ziwujwayela khona.
Imilolozelo kanye nezilandelo kungahlukaniswa ngezindikimba, incazelo kanye

nomsebenzi wakho. Incazelo ingabuye isetshenziswe kokuqukethwe, ikakhulukazi
uma okunye kuhambisana nokwenziwa kwamasiko, imigomo namagugu omphakathi
othile. Ukulingisa kungasiza ekukhanyiseni nasekuhlinzekeni ukuqonda kokuqukethwe.
Kodwa-ke, njengoba ezinye izazi ziqaphela, kwezinye izikhathi akulula ukuqonda
yonke incazelo yezinkondlo zezingane zesiZulu. Lokhu kungenxa yokusetshenziswa
kwamagama asendulo angahle angajwayeleki noma angawazi umntwana wanamuhla.
UMabuya (1990:9) uveza ukuthi ukuba khona kwamagama angavamile emilolozeleni

nokungaqondakali kwawo kwenziwa ukuthi ulimi olusetshenzisiwe luvame ukufakwa
emhlabeni wezingane kodwa amanye amagama anemvelaphi engaziwa. UFraser
(1996:28) uvumelana noMabuya uma ethi nakuba eminye imilolozelo inokuqukethwe
okunengqondo futhi okuzwakalayo, izinkondlo eziningi ziyacaca ukuthi zikhuluma
ngani. Ngemilolozelo, incazelo ayiyona inkinga njengoba kugxilwe ekutheni izwi
likhona endlebeni, isigqi esizwakalayo nesinikezwe ukunyakaza komzimba nokuthinta.
Izinkondlo eziningi zisekelwe ezweni eliyinganekwane lapho zonke izinto zenzeka
khona. Izingane zijabulela ithuba lokukhulisa ingqondo yazo futhi azikhathazeki uma
imibono engenakuxhumana isetshenziswa.
UStewig (1988:271) uvumelana noFraser lapho ethi iningi lalezi zinkondlo alinandikimba
ebalulekile, alinayo ingqondo kodwa aliyidingi. Imisindo eqinile inesigqi eyenza la mavesi
ajabulelwe indlebe, ajabuleleke uma kugeleza izwi eliphimiswayo.
Ngakolunye uhlangothi, amazwi kaFraser akhumbuza lokhu okubalulekile okubonakalayo.

Okokuqala, isigqi esitholakala emilolozelweni, esihlangene nokusebenza, siletha
injabulo enganeni futhi sikhulisa umoya njengoba ingane izwa ukujabula. Okwesibili,
ezinye izingoma eziculwayo noma ubunkondlo obusemilolozelweni bungase
bubonakale bungenangqondo kumcwaningi wangaphandle ongajwayele isiko lesiZulu
nokusetshenziswa kolimi. Okwesithathu, uma imilolozelo eminingi igxile kakhulu
esikhathini esedlule, kungase kudale inkinga ekutheni ingane yanamuhla iyiqonde.
Izinkondlo zezingane ezishiwo ngomlomo zihlukile ezinkondlweni ezibhaliwe ngoba

azikho izihloko. Izinkondlo zezingane kuwo wonke amasiko ngokuvamile azikho
‘izihloko’, kodwa ziyaziwa ngamazwi omugqa wokuqala, futhi umugqa wokuqala ubizwa
ngokuthi ‘isihloko’, (uBill, 1988: 71).
Izibonelo
Yebuyahobhe
Yebuyahobhe
Uyob‘ uphetheni?
Ngiyobe ngipheth’ inja.
Uyob’ uyisaphi?
Ngiyobe ngiyes’ endle!
Ekhaya kunani?
Ngesab’ obaba
ZUL2605/193

Bazongephuca Besul‘
Izindevu Zomuntu Omkhulu
Ohlez’ efusini
Eqatha amabele
Ethi Maye! Maye!
Kazi ngizoshonaphi?
Ngizoshona kobaba
EMgungundlovu
Bangiphe ucwephe
Lwemvu endala
Yakwa Masasana
Umzanyana Uthi
We Nokuthela:
Wu, wu, wu!
Igula lomntwana:
Wu, wu, wu!
Zaqheqhe zengane:
Wu, wu, wu!
We Nomsutho
Wu, wu, wu!
Woz’ uthule;
Nca, nca, ncabo!
Wenomathemba
We Nomathemba
Ushaywe ngubani ?
Yiyo le ndoda. Ibiz’ ize lapha;
O, Hhayi Ngiyesaba!
Gibela nant’ ihhashi:
O, Hhayi ngiyenqena.
Ehl’ amathamb’ Ebhek’ ezansi,
Enyuk’ amathamb’ Ebheke phezulu!
Ebheke phezulu!
Ebheke phezulu!
Thula mntwana!
Thula Mntwana
Thulathu,
Thula mntwana,
Thula sana,
Mam’ akekho,
Uzobuya ekuseni,
Owamntwana!
Owamntwana!
Imilolozelo nezilandelo (Ntuli, DBZ)
Thula-thula
Thula mntwana, thula thula.
94
Umama uyakubuya
Ethwel’ umcaba!
Thula thula mntwana.
Thula thula ngan’ encane!
Yeyi we mfana
Yeyi we mfana
Yeyi aph’ amathole?
Yeyi akonina.
Yey’ azodlani?
Yeyi umgqushumba
Yeyi uwubekephi?
Yeyi endlini kaGasa

Yey’ uGasa athini?
Hhayi suka nje
Uvemvane luyavakasha,
Emagangeni imbuzikazi
Ithwel’ umqheke
Omekle! Omekle!
Izangelo
EzikaMziwensizwa Nxumalo
Zinsizwa! Zinsizwa Muzi!

Ngagana ngimuhle, Muzi!
Ngakhulelwa, ngaphenduka,
Bangengama ngesithunzi,
Ngabathe, ngiyathe Muzi!
Phind’ ukuvum’ amaNdwandwe,
Phind’ ukukhul’ umntwana.
Zinsizwa! Zinsizwa Muzi!
Waqhamuka madlis’ umona ngokusa!
Madabul’ ubumnyam’ odlisa ngenkani!
Ozakweth’ izinsizwa ziphelel’ eGudunkomo!
Bayokhulum’ ezingosini Madlisangenkani,
Bayoze baphumel’ obala, Nkonjan’ emnyama ngenkani!
Badwenguluke bangqazuluke bayivuma:
‘Ziphelel’ izinsizwa kaMkhatshwa!’
Thula mfana wami

Thula nto yami ngazitholela
Sigaxana mabhande
Bayokushiya bekubona
Nizwa zihamba ziy’ esokeni
Mavuswa yi-ambulense yaseMantobela
Mabuy’ umbelethe njengojosaka
Ngithumela wena mfana wami phambili
Angisoze ngathumela lutho ngemuva
Ngibalethela wena
Thula baba!
Owa, owa, owa owa
Hamba mfana wami
Bayokuzwa ngephupho naphambili
ZUL2605/195

NangePhasika bayobe bebiza wena

Beth’ usufile kanti awukafi
Mavuswa yilambu
Izinsuk’ ezin’ ulele phansi
Ungasaphefumuli
Kodwa namhlanj’ uyaphefumula
Silwan’ esibonwa muntu
Ibonwa njengenkum’ ihamba phans’ esikhunini. (Ntuli, D.B.Z)
UMSEBENZI 7.1
(1) Yini imilolozelo?
(2) Yini amaculo ezingane?
(3) Yini inhloso yemilolozelo?
(4) Yini inhloso yamaculo ezingane?
(5) Ishiwo ubani imilolozelo?
(6) Ashiwo ubani amaculo ezingane?
(7) Imilolozelo isuke iqondiswe kobani?
(8) Amaculo ezingane asuke eqondiswe kobani?
(9) Ngabe imilolozelo ibhalwe phansi noma iwubuciko bomlomo?
(10) Ngabe amaculo ezingane abhalwe phansi noma awubuciko bomlomo?
UMSEBENZI 7.2
(1) Isuselwaphi imilolozelo?
(2) Ngabe yonke imilolozelo iyaqondakala ukuthi ithini?
(3) Ngabe ikhona ebhalwe phansi imilolozelo?
(4) Ngabe omunye umuntu ongasiye umama wengane uvumelekile ukusho
imilolozelo?
(5) Ngabe imilolozelo eyawo wonke umuntu?
(6) Ngabe ikhona imilolozelo esuke iqondene nengane ethile kuphela? Sekela.
(7) Asuselwaphi amaculo ezingane?
(8) Ngabe wonke amaculo ezingane ayaqondakala ukuthi athini?
(9) Ngabe akhona abhalwe phansi amaculo ezingane?
(10) Ngabe amaculo ezingane awawo wonke umuntu?
IMIBUZO YOKUZIHLOLA
(1) Ngabe yini umehluko phakathi kwemilolozelo namaculo okudlala?
(2) Ngabe yini izinkondlo zomdabu?
(3) Ngabe yini ubuciko bomlomo?
(4) Ngabe ubani umqambi wemilolozelo?
(5) Ngabe ubani umqambi wamaculo ezingane?
(6) Ngabe miningi noma imbalwa imilolozelo?
(7) Ngabe maningi noma ambalwa amaculo ezingane?
(8) Ngabe yaqanjwa nini imilolozelo?
(9) Ngabe aqanjwa nini amaculo ezingane?
(10) Ngabe yini umehluko phakathi kwemilolozelo namaculo ezingane?
96
IMITHOMBO YOLWAZI
Bill, M.C. 1998. The prosody of Tsonga children’s oral poetry. Unpublished MA
dissertation. Johannesburg: University of the Witwatersrand.
Fraser, V. 1996. Imilolozelo: Zulu children’s literature in performance. Unpublished
dissertation. Durban: University of Natal.
Gule, Z.W., Maphumulo, A. M. & Thwala, J.J. 1993. UBhedu. Johannesburg: Lexicon
Publishers.
Kunene, R.M. 1961. An analytical survey of Zulu poetry both traditional and modern.
Unpublished M.A. thesis. Durban: University of Natal.
Mabuya, L.T.L. 1990. Injadu yomhambi. Pietermaritzburg: Centaur Publications (Pty) Ltd.
Msimang, C.T. 1987. Kwesukasukela. Arcadia: Bard Publishers.
Ntuli, D.B.Z. 1984. Ukuphi ugogo? Florida Hills: Vivlia Publishers.
Ntuli, CD. 2011. From oral performance to picture books: a perspective on zulu children’s
literature. doctor of literature and philosophy thesis. African languages at the
University of South Africa. Pretoria.
Stewig, J.W. 1988. Children and Literature. Boston: Houghton Mifflin Company.
Vilakazi, B.W. 1945. The oral and written literature in Nguni. Unpublished D. Litt et
Phil thesis. Johannesburg: University of the Witwatersrand.
Weinberg, P. 1979. Zulu children’s songs. Pretoria: University of South Africa.
ZUL2605/197

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INGXENYE 1: IZINKONDLO ZOMDABU 1

2.2.14 Okushiwo yinkondlo 36

5.15.4 Izincwadi zamagama 79

IMITHOMBO YOLWAZI 97

Seyathiwe-ke nina behlathi elimnyama, okwenu ukuba ngiyihlinze njengoba sinishiyele

Masiikuveze ukuthi umzabalazo wokuqhakambiswa kanye nokuthuthukisa kwezilimi

uhlobo lwezishingishane, ozamcolo nesangquma. Kungenxa yobabalo nokugonywa

USimakade usike isizwe nesizwe ngophawu lwaso okungulimi esimdumisa simbabaze

ISAKHIWO SENSIZA KUFUNDA

Nina benkomo ekhala emthonjaneni, ziyizwile izizwe zonke ukulila, mangiphethe

Inamuhla kaliqali ngathi ikusasa lingokubona kwangayizolo ukuze abantu bangeduki.

Owenu okhalweni lokunonophalisa ithumbu lengqondo:

IMIPHUMELA YALE NGXENYE

• Isimo sezinkondlo zomdabu nendlela ezisungulwa ngayo.

Okunye okuphawulekayo ngezibongo zomdabu kwelakwaZulu wukuthi zicishe

Izibongo lezi singazehlukanisa kabili: uhlobo lokuqala kuba ngezibonga umuntu

Uhlobo lwesibili lwezinkondlo yizilandelo nemilolozelo. Sesingabala futhi izingoma

Igama elisetshenziswe esihlokweni salesi sigaba elithi IZINKONDLO, lisuselwa

Izilandelo zona ngezokunikezelana kwabantwana bezidlalela ekhaya. Imilolozelo ihaywa

1.2 IZIBONGO ZAMAKHOSI

Izibongo zamakhosi zibamba iqhaza elibalulekile ngoba zisitshela kabanzi mayelana

Izibongo ziwuhlobo oluthize lobugagu obunobunkondlo obusezingeni elithe thuthu.

Izibongo ziwumsebenzi wesinwe, ziyiqholo negugu elikhulu lesizwe njengoba kuveziwe

Izibongo zamakhosi nezinduna zibalulekile kakhulu kunezinye ngoba zibandakanya konke

Ezibongweni kukhona amaqiniso ngeNkosi uqobo lwayo kanye nesizwe sonkana,

Ulwazi imbongi iluthola ngalokho ehlangabezana nakho, nalokho ezibonela khona

UKunene (1962), uzehlukanisa izibongo zamakhosi ngemikhakha emithathu noma

• Izibongo zamakhosi ngaphambi kokubusa kweNkosi uShaka.

Izibongo zamakhosi ngesikhathi sokubusa kweNkosi uShaka ziqhakambisa kakhulu

Izibongo emva kokubusa kweNkosi uShaka ziphindela emuva ngokuncika emilolozelweni.

Uma siqhubeka nokuhlaziya kuyavela ukuthi izibongo ziyigama eliwubuningi besibongo

Okucacayo futhi ukusetshenziswa kolimi. Ezibongweni izinga lolimi olujulile lithe

1.4 UMLANDO NGOBUHOLI BENDABUKO

Ukubonga lokhu ngokukaMabuya (1988) kuhambisana namandla ogqozi oluqubuka

Okuningi kwalokhu esichaze ngenhla sekuyotholakala ezibongweni zamakhosi njengoba

1.4.2 Imisebenzi yembongi

1.4.2.1 Ukuphuma kwempi

Kothi kusafudumala kusenjalo, iqhele imbongi phela ngenhloso yokudedela amabutho

Izulu elidume emva komuzi eKuqobekeni,

Izulu elidum phezu kwaMaqongqo omabili,

Lana ngamabutho eNkosi uDingane abhuqwa empini yaseMaqongqo. Konke lokhu

Wathi esadla ezinye wadl’ ezinye,

1.4.2.2 Ukutshalwa kweNkosi

Ngokwasendulo inkosi yayingalilelwa kakhulu lapho isiye koyisemkhulu, kepha bekuhlalwa

Kothi nalapho usuphuma umkhosi wokuyofihla inkosi, kuhambe imbongi phambili,

1.4.2.3 Ukubongela imikhosi

1.4.2.4 Ukugcina umlando

Ezibongweni zikaNdaba nezikaJama, asifundi lutho kangako ngomlando wamaZulu,

angajwayelekile, noma ukusetshenziswa kwamagama ajwayelekile ngendlela

Ake sibheke izibonelo ngezansi

A. Izibongo zeSilo uDingiswayo, imbongi ithi:

• Unofukuthwayo. (uNyembezi, 1958) uthi imbongi yayiqonde ukuthi: izitha zikaDingiswayo

• Impunzi evuke nomkhonto (uNyembezi, 1958) uthi impunzi iwuphawu lokuzingelwa,

uNyembezi, (1958) uthi: uShaka esahlala kwaMthethwa wakwazi ukubulala ibhubesi

Imbongi iphinde ithi:

1.4.3.1 Izibongo zeSilo uDingane:

INGXENYE 1: IZINKONDLO ZOMDABU 1

2.2.14 Okushiwo yinkondlo 36

5.15.4 Izincwadi zamagama 79

IMITHOMBO YOLWAZI 97