

( OUT COVER ) 


 ITHWASISO NGOBUJAMO BOMPHAKATHI 


( Emblem as on the out cover of the English version )



IKHOLEJI YEZOMTHETHOBULUNGISWA






ABARHOLI BENDABUKO 







                                                                                            Kutlole u : AM Kgoele 












				IHLELO 


(1).	ISINGENISO	:	ITHWASISO NGOBUJAMO BOMPHAKATHI 

(2).	UMFUZISELO WOKUTHATHA IHLANGOTHI 

(3).	IMIKGHWA NEENRHULUPHELO EZIHLUKILEKO :	Indatjana YomLambo 
 									UMgwenya
(4).	AMAKGHONO WOKULALELA		:	Umlayezo Wefowuni 
								Ephukileko 
							:	Isifundo Esiyifihlo 
							:	Iinqabo Zokulalela 

(5).	IIMFUNDO EZISILINGANISELO 






























					INGCENYE 1







				         OKUFUNDWAKO 




































ITHWASISO NGELIMUKO LOBUJAMO BOMPHAKATHI 


“ Ifundiso Ngobujamo Bomphakathi inqophe ukunikela zoke iimphathiswa 

zekhotho ilwazi nelimuko lokuzwa imibono yabanye nobujamo babo obuhlukeneko 

kobanyana iinqunto zazo zizokuba ngezilungileko nezifaneleko emphakathini 

esiphilo kiwo."




































INDLELA YOBUJAMO BOMPHAKATHI 

Umfuziselo Otjhugululiweko Wokuthatha Ihlangothi Ebujameni Bezinto BeSewula Afrika : 

Ukuthatha ihlangothi ekhotho kuvamise ukuziveza : 

      Njengabonobangela Abasengqondweni Abangasibo Bangabomu 
                                         Kunye 
      Nabasemphakathini Abangaphandle Kwengqondo, 
                                        Bona abangilaba: 

•	Ukubopheleleka kombono kokuthileko
•	Ukukhambisana nokujayelekileko 
•	Ukutjhiyana ngendima ngezamasiko 
•	Ukungatjheji amaphuzu wobujamo bomnotho womphakathi, bemininingwana epheleleko yesitjhaba kunye nebezenzeko ezibonakalako
•	Okutholakeleko ngokuthembeka 



[ illustration as on page 5 of the English text ]


 Legends :
 

Stereotyping = ukubopheleleka kombono kokuthileko 

Model of Bias = Umfuziselo wokuthatha ihlangothi 

Objectivity  =  Ukungathathi ihlangothi 

Conscious  =  - Limukako/-Bonako

Unconscious = -Ngalimukiko/-Ngaboniko

Ignorance and/inequivalence in Cultural/Religious Practices/Customs = Ukungatjheji kunye/namkha ukutjhiyana ngendima kezamaSiko/kezeKolo

Ignorance of socio-economic realities = Ukungatjhejwa kwamaqiniso wobujamo bezomnotho womphakathi 

Credibility Blocks = Iinqabo Zokuthembeka 

Evaluation of Evidence  = Ukuhlolwa Nokulinganiswa Kobufakazi

Discretionary powers = Amandla Wokuzicabangela ( wokuzibonela ) 

Reasonable person = Umuntu Onengqondo 

Etc. 		         =    njll.  







                                Ukubopheleleka Kombono Kokuthileko 


•	Soke abantu kukhona imibono esibopheleleke kiyo, ngitjho nanyana singazange sabelethwa sibotjhelelwe emibonweni leyo nje.
•	Ukubopheleleka embonweni othileko kubala nokuthatha itshwayo lomuntu othileko lenziwe unga yonanto abanye besiqhema esithileko ekufuze babe ngiyo namkha ekungakafaneli babe ngiyo.
•	Ukubopheleleka embonweni othileko ngenye indlela ‘yokuzihlukanisa ngamakoro womphakathi’. 

“Angitjho ukuthi abantu basebenzisa ngabomu ngendlela engakafaneli imibono ababopheleleke kiyo …  Eqinisweni, ukubopheleleka emibonweni ethileko ngezobuzwe nangezomseme kukhona eengqondweni zethu, kubangwa bujamo esiphila kibo emphakathini, kukhuthazwe lisiko elivamileko emphakathini kubuywe godu kukhuthazwe nanga ziimbikiindaba. Kesinye isikhathi imibono yokubopheleleka le inzinze eenjamisweni zethu. Kuvamisile-ke ukuthi imibono enjalo siyamukele njengeqiniso. Nasihlangabezana nomraro, sivele siyisebenzise ngaphandle kokucabanga imibono esibopheleleke kiyo, ngoba kuyazenzakalela lokho, begodu kulula – kulula khulu kunokuhlolisisa umraro bese sifika esiphethweni sawo ngokusebenzisa ihloko, sicabangne, silalele besilinganise izinto.”
 
IJaji u-B McLachlin, we-Western Judicial Education Centre, e-Canada.  

Ukukhambisana Nokujayelekileko

   
•	Ikambisolawulo Yokugandelela Kokuthileko 

Ukufana hlangana kwesiqhema esithileko kunye nokwehluka hlangana neenqhema ezithileko kuyadluliselelwa namkha kugandelelwe ngokweqileko. 

•	Ukuthatha Ihlangothi Kokufana Kwezinto Esiqhemeni Sangaphandle 

Umukghwa wokubona amalungu wesiqhema sangaphandle kwanga ayinto yinye efanako kunamalungu wesiqhema sangekhaya. 

•	Ukuthatha Ihlangothi Ngemibono Yamazizo Yesiqhema Sangekhaya/Sangaphandle 

Umukghwa wokubona iinqhema zangekhaya njengeenqhema ezinemibono yamazizo eminengi nehlukileko kunesiqhema sangaphandle. 

•	Ukuthatha Ihlangothi Ngemiqondo Yokuhluka Kwesiqhema Sangekhaya/ Sangaphandle
      
      Umukghwa wabantu wokuthatha izahlulelo ezihluke khulu emalungwini weenqhema zangaphandle kunemalungwini weenqhema zangekhaya. 

Itjhugululwe yalungela ukusetjenziswa kilomtlolo ukusuka emtlolweni wokwethulwa kobujamo bezinto emphakathini ePhikweni lezeRhubhululo ngezomThetho, zobuZwe kunye nezoBulili
Cheryl de la Rey, womNyango weemFundo zeSayikholoji, eYunivesithi ye-Cape Town. 


    
Okutholakeleko Ngokuthembeka 


Amarhubhululo wesayensi atjengise “umukghwa oqhelileko wokuthatha ungathi amadoda athembeka ukudlula abantu besifazi.”


“Ngekhotho, ukuthembeka kungaba sikhali esikhulu kumbi umuntu angaba naso, nanyana umuntu uvela ekhotho njengecwetha, nanyana uvela njengofakazi, nanyana uvela njengobangisana nomunye ecaleni, nanyana uvela njengommangali namkha ummangalelwa, ngalokho-ke lomhlobo wokuthatha ihlangothi ungaba nomphumela onamandla abhubhisako.”

Ngokunjalo, amajaji kungenzeka angalimuki nakancani ukuthi ukuthembeka kungakhisinyezwa kangangani mumukghwa obonakala ungakaqakatheki wokubiza abantu (abathileko ) ngamabizwabo wakwabo, namkha ngokusebenzisa amagama namabizo wokulonga : 

Winkler on Crites and Hepperle ( 1987 : 234 ).  


Ukungatjheji Amaphuzu Wobujamo Bomnotho Womphakathi, Bemininingwana Epheleleko Yesitjhaba Kunye Nebezenzeko Ezibonakalako

Ukutlhogakala kwelwazi elinembako/iintolwana nokuzicabangela okuthileko bona kujame ngendlela ethileko ngalokhu okulandelako : 

•	Umphumela weenqunto ezithileko phezu komnotho.
•	Ubujamo bemphakathini ngokuhlukileko kilokho umthathi weenqunto azibonele khona.
•	Imininingwana epheleleko yesitjhaba nobunjalo beembalobalo zomphakathi ekukhulunywa ngawo.
•	Ukuziphatha kwabantu ebujameni obuthileko ngenca yommoya wengqondo abanawo ngomphakathi. 


Umnqopho Wokuthatha Ihlangothi 


Ukuthatha ihlangothi kungenzeka nanyana kukisiphi isiqhema, kodwa ngokwelojikhi yomfuziselo wethu, ukuqina kwamandla ‘wokuhluka’ kwendaba okusetjenzwa ngayo namkha komuntu kilokho okwenzeka mbala epilweni yokuthathwa kweenqunto,  kwandisa amathuba wokuthi nanyana ngiyiphi yalamakoro alandelako itharhululeke. 

‘Ukuhlukaniswa’ Kwamandla. 

•	UBULILI
•	UBUZWE 
•	IMINYAKA YOBUDALA 
•	ITJHIGAMELO LOMSEME 
•	IKLASI 
•	UKUHLANGANA – AMAKORO AYAHLANGANA.




Ziimbadlwana IINQABO Namkha Amakoro Wokwala Amahlelo Wokulimukisa Ngezomphakathi : 

1.	Ukuphika
2.	Ukubhalelwa kuvuma iqiniso lokungalingani
3.	Ivalo lokukhisimeza ikululeko yobuhluleli/yeemfundiswa 
4.	Ivalo ‘leenQhema Ezikhethekileko Zeenrhuluphelo Ezithileko’
5.	Ukuvuma uburhole ( iintlhayelo umuntu anazo ) 
6.	‘Ukufaka amakhotho/amaklasi ummoya wepolitiki
7.	Ukulindela ukuthi iinqhema zalabo abangasibanengi zivumelane ngalizwi linye
8.	Ukudonda ukuhlolisisa iinrhuluphelo zomuntu siqu sakhe 
9.	Igandelelo elihlelwe lahlanganiswa. 



 IINQABO EZIQABELA UKULALELA 

Nanti irhelo lemikghwa yokulalela kumbi neemphakamiso zokucitha lemikghwa emimbi. 

1.	Ukulalela Okukghephukako : Umukghwa lo usukela ekuthini ubunengi babantu bacabanga ngebelo elibuyelelwe kane ukudlula ibelo lokukhuluma komuntu, ngokuvamisileko. Ngalokho-ke umuntu olaleleko unamakota amathathu weminidi wesikhathi esingezelelweko sokucabanga komunye nomunye umzuzu alalele. Kesinye isikhathi umlaleli usebenzisa isikhathi esingezelelwekwesi ukuzicabangela iindaba zakhe nemitlhagwakhe kunobanyana alalele, ahlanganise abe arhunyeze ikulumo ebekwa sikhulumi. 

2.	Ukulalela Maquphe : Abanye abantu amagama abethusa njengebhubezi nalibona umlilo. Nasiwezwako amagama lawo siyadana, besilise nokulalela. Amagama la-ke ayahlukahluka ihlangano ngehlangano. Kabanye abantu, amagama anjengalawa : ‘ikhomanisi’, ‘iliberali’ ‘ilutjha lanamhlanje’ njll. aziimboniso esiziphendula pheze ngokuzenzakalela. Iimbonwesizi nazifikako, siyasikhupha isikhulumi eendlebeni zethu. Siyahlukana naye okhulumako, besibhalelwe nanga kumuzwa bona uthini. 

3.	Ukulalela Ngeendlebe Ezivulekileko, Ngengqondo Evalekileko : Kesinye isikhathi sirhaba khulu khulu ukuzitjela bona isihloko ekukhulunywa ngaso namkha isikhulumi ngokwaso siyadondisa, begodu nalokho esikutjhoko akunangqondo. Sivamisile ukurhabela ukutjho bona sesisazi bona isikhulumi sazi kangangani namkha ukuthi sizokuthini – ngaleyindlela-ke besizitjele bona akunasidingo sokulalela, ngoba akunalitho elitjha elizakukhulunywa sikhulumi. Kungcono khulu ukulalela sithole iqiniso lokuthi nangambala ngabe kunjengobanyana sicabanga na. 

4.	Ukulalela Ngamehlo : Kesinye isikhathi siqala umuntu okhulumako ngemehlweni unga silalele khulu, ukube kanti iingqondo zethu zikude namkha zizicabangela okhunye ngeqadi. Imikhumbulo yethu izikhambela yodwa izicabangele okuthandwa ngiyo. Ebusweni sibonakala silalele khulu, ukube kanti siyazibhudangela. Ngokwenza njalo-ke akunamuntu esimkhohlisako, kodwa sizikhohlisa thina ngokwethu. Sizabe senze litho likhulu nange ukubhudanga kwemini okunjalo singakutshwilisela elinye ilanga. 

5.	Ukulalela Okungaphezu Kwami : Nasilalele imibono etjhube khulu kufuze bona sizikatelele ukuzwa bona sithini isikhulumi ngitjho nanyana ikulumaso izwakala unga itjhube khulu njalo, silinge ngamandlethu woke ukuzwa bona sithini isikhulumi. Kungenzeka ukuthi singagcina siyikarekela ikulumo yesikhulumi, sikarekela naso isikhulumi ngokwaso nasingazihlupha silalelisise bona sifuna ukusitjelani isikhulumi. 

6.	Ukulalela Ngokweyiseka Kwengqondo : Ubunengi bethu asithandi ukuzwa imibonwethu esiyikhonzileko iphikiswa, ngokunjalo azakhe sithande nakuphikiswa imizindlwethu, nendlela esihlulela ngayo. Ngalokho-ke isikhulumi nasitjho okuthileko okuphambana nalokho mina engikucabangako, nengikholelwa kikho – bengilisa khonokho ukulalela - - ngaphandle kokulimuka bona sengilisile ukulalela – kesinye isikhathi bengithome ngifune nendlela engizazibuyisela ngayo. Nanyana sifuna ukukwenza lokhu, kungcono khesithome ngokuzwa bona isikhulumi sicabangani, sizwe elinye ihlangothi lendabethu le, kobanyana sizokwazi ukuzwa ngcono, ngaleyindlela besikwazi ukuphendula ngcono. 


C. Iminqopho Ekulaleleni 

Iminqopho yokulalela ilula: 

•	Sifuna abantu bakhulume ngokukhululeka nangesifuba esivulekileko;
•	Sifuna bakhulume ngeendaba nemiraro eqakathekileko kibo;
•	Sifuna basinikele ilwazi elinengi ngokungakghonakalako;
•	Sifuna bayizwisise ngcono nakhudlwana imirarwabo;
•	Sifuna ukulinga ukuthi nabakhulumako nje ukube thina sithola abonobangela nezinto ezenza babe nemiraro, bese-ke silinga ukuthola ukuthi kghani angeze kwaba nelitho elenziwako ngalokho na. 


D. EKUFUZE UKWENZE NEKUFUZE UNGAKWENZI NAWULALELEKO 

Nasilaleleko kufuze bona silinge ukwenza nakhu okulandelako : 

•	Sitjengise ukuba nerhuluphelo;
•	Simuzwisise lo omunye esikhuluma naye;
•	Sizwakalise lokho okusihluphako, sibe sizwakalise nokuziwisisa;
•	Umraro nakube ukhona asiwuveze ubonakale, silalele bona ubangwe yini;
•	Asilekelele isikhulumi sikghone ukuthomanisa umraro nalokho okuwubangileko;
•	Asikhuthaze isikhulumi sibe nekghono, sizifundise nokuzithemba  sikwazi ukuzirarululela imirarwaso;
•	Asizifundise ukuthula la kufuneka khona ukuthula. Abantu abaphumelelako bavamisile ukwazi bona kukunini la kufuze bathule khona nemibonwabo. 

Nasilaleleko nakhu ESINGAKAFANELI ukukwenza : 

•	Singaphikisi;
•	Singangeni umuntu emlonyeni;
•	Singakhuphi isahlulelo msinyana khulu namkha ngaphambi kwesikhathi;
•	Singanikeli iseluleko. Nikela umuntu ezinye iindlela angazithatha, umlekelele akghone ukucabanga ngazo; 
•	Singarhabeli esiphethweni;
•	Singawususi umthwalo wokuthatha isiqunto kiloyo olilako;
•	Singavumeli imizwa yesikhulumi iphendule ngokubetha poro phezu keyethu. 

Siphila nemiraro eminengi khulu ephathelene nabantu nobujamo bezinto. Isidingo sokulalela kobanyana sizokuzwisisa okukhulunywako siqakatheke besirhabeke khulu. 

1.	Sicabanga bona abantu siyabazwisisa ukube kanti asikabalaleli.
2.	Sicabanga bona ubujamo bezinto siyabuzwisisa ukube kanti yingcenyana yinye encazana yobujamo bezinto esiyibonako, begodu kuncani khulu esikwaziko ngabo kinalokho esikucabangako thina. 
3.	Sicabanga bona siyayizwisisa imiraro abantu abaqalene nayo, ukube kanti siyengula ngaphezulu nje kwaphela imiraro leyo, eqinisweni kungenzeka ukuthi lokho esikuqalileko sicabanga bona miraro kungahle kube ziintjengiso nje zokuthi kunemiraro, hayi abonobangela. 
4.	Kufuze silimuke bona ukulalela kuyisika nesendlalelo selwazi nokuzwisisa. 


KUBAYINI UKULALELA NGOKWENZA KUSIZA 

 
1. UMUNTU OMUNYE UBEKA ISILINGANISO SEBELO.  Vumela omunye umuntu abe mdosiphambili ekulumeni. Ungatjhotjholozi umuntu kobanyana akhulume msinyana kinalokho yena akukghonako. Lokhu-ke kwakha ukuhloniphana nokuthembana. 

2. UMUNTU OMUNYE UKHULULEKE NGOKUPHELELEKO UKUTHI ABE NGUYE NGEMVELO YAKHE. Leli-ke lithuba elingakavami ebantwini abanengi, ngalokho-ke mhlamunye bazakufuna ukulisebenzisa ngokuphumula nangokuziphatha ngeendlela zeqiniso nezibalolako. Nawutjengisa bona uyathembeka, abanye abantu bayatjhaphuluka ukukutjela ngezinto ezibazwisa ubuhlungu, neemfihlo zabo kunye nalokho abakulangazelelako. Umphumela walokhu-ke kukuthi uzabazi ubazisise abantwaba. 

3. UMUNTU OMUNYE UPHENYISISA UMRARO. Ukulalela ngokwenza kusizan abantu ukuthi bakghone ukurarulula imirarwabo basuse nalokho okubahluphako. Bakghona ukuqalisisa ubujamo bezinto, babuzizwisise ngcono, babe bakghone nokuhlathulula umrarwabo ngendlela engcono nenembako. 

4.  UMUNTU OMUNYE UPHENYISISA UMRARO. Nawuveza amazizwabo ube ubalekelele ukuhlathulula amazizo lawo, bayasizakala ukukhupha amazizo lawo kibo. Kanenginengi bazizwa bethuleke umthwalokazi omkhulu, ‘ ngokukhuluma ngawo nje kwaphela.’


5.	OMUNYE UMUNTU UZIZWA AKGHONA UKUZAZI NGCONO.   Nawuziqale esibonibonini ukghona ukubona izinto ezisemzimbenakho ebewungeze ukghone ukuzibona ngaphandle kwaso isiboniboni. Ngokufanako-ke, ukulalela ngokwenza kusebenza njengesiboniboni la umuntu aziqala khona akghone ukubona indlela aziphatha ngayo nommoya aqala ngawo izinto ngokukpheleleko. Lokhu-ke abantu kubazisa ukuthi bakghone ukuzazi ngcono, babe bakateleleke ukuthatha isiqunto sokuthi bazithanda banjengoba banjalo namkha bafuna ukutjhuguluka babe ngenye indlela na. 

6.	KUYAKUPHEPHISA. Ukulalela ngokwenza kuyakuvimba ungafunzi abanye abantu imibonwakho ngekani, kukuvimbe godu nokuthi ungenzi izinto ezimbi nezibuhlungu phezu kwabanye abantu namkha usozise abanye abantu. 

7.	UKULALELA NGOKWENZA KUNIKELA UBUNGAKO KOKUTHILEKO. Ukulalela ngokwenza kusebenza ngokukhuthala, begodu nalo omunye umuntu uyakwazi lokho. Nawulalele ngokwenza, uveza ubufakazi komunye umuntu bokuthi uyatjheja.  


UMFUZISELO WESEWULA AFRIKA WOKUTHATHA IHLANGOTHI 

Ukubopheleleka Kombono Kokuthileko

Irhubhululo eliphathelene nokubopheleleka kokuthileko litjengisa kuhle bona soke kukhona esikudobhako sizibophelele ngakho. Ukubopheleleka kokuthileko kutjho nokuhlanganisa itshwayo elithileko lomuntu nalokho okulangazelelwako namkha ( ngokuvamileko ) nemikhambo engalangazelelwako/engafunekiko namkha iindlela zokwahlulela zesiqhema esithileko. Kuyindlela yokuhlukanisa abantu ngamakoro ngamakoro; indlela yamsinyana, edondako namkha erathako yokukhwezelela nokuhlela indlela abantu ababona ngayo izinto. Kulula ukusebenzisa imibono umuntu ayithole angakatjheji emalungana nezinye iinqhema kunokuzihlupha umuntu alinge ukuthola nokucitha imizwa engaphakathi komuntu yezondo neyokunina amaphandle. Kulula ukufuna ubufakazi kwemikghwa yengqondo esele ikhona kunokulinga ukuqalana nomuntu obona ngenye indlela ehlukileko naphezu kwemikghwa ekhona yokubopheleleka kombono kokuthileko. Njengoba iJaji u-B. McLachlin le-Western Education Centre e-Canada lakhe latjho ( 1991): 

“Angitjho ukuthi abantu basebenzisa ngabomu ngendlela engakafaneli imibono ababopheleleke kiyo …  Eqinisweni, ukubopheleleka emibonweni ethileko ngezobuzwe nangezomseme kukhona eengqondweni zethu, kubangwa bujamo esiphila kibo emphakathini, kukhuthazwe lisiko elivamileko emphakathini kubuywe godu kukhuthazwe nanga ziimbikiindaba. Kesinye isikhathi imibono yokubopheleleka le inzinze eenjamisweni zethu. Kuvamisile-ke ukuthi imibono enjalo siyamukele njengeqiniso. Nasihlangabezana nomraro, sivele siyisebenzise ngaphandle kokucabanga imibono esibopheleleke kiyo, ngoba kuyazenzakalela lokho, begodu kulula – kulula khulu kunokuhlolisisa umraro bese sifika esiphethweni sawo ngokusebenzisa ihloko, sicabange, silalele besilinganise izinto.”

Njengoba isitjhaba seSewula Afrika simihlobo yabantu abahluke kangaka nje, nanjengoba umbuso waphambilini watjhiya ibandlululo lobuzwe nelobulili nje, nanjengoba imihlobo yabantu ehlukahlukeneko yayivinjelwa ukwazana nokuhlala ndawonye nje, kangangobanyana lokho kwagcina ngokuthi imihlobo yabantu ehlukahlukeneko yagcina ngokuthi yesabane, akurari-ke ukuthi namhlanje iingqondo zabantu sezabopheleleka kangaka emibonweni ethileko, zingasafuni ukutjhida kiyo. 

Ukukhambisana Nokujayelekileko

Ikambisolawulo yokukhambisana nokujayelekileko iyihlathululo yokusebenzisa ingqondo kuhle ngendlela ejayelekileko yokuziphatha komuntu kunye neyokwelula amahlelo wekambiso aphathelene nokubopheleleka kombono kokuthileko. Ngokwesayikholoji yomphakathi, emrabhini wokubopheleleka kombono kokuthileko kukula kuhlukaniswa khona iinqhema ezingenako neziphumako emphakathini. Kuthi kungabonakala namkha kunikelwe amajamo wesiqhema esithileko, imithetho ethileko ephathelene nengqondo yokuphilisana komphakathi ithome ukusebenza ukulawula ikambiso yokuhlukaniswa kwamakoro womphakathi.  Imithetho leyo-ke nginasi elandelako : 

•	Ikambisolawulo yokugandelela kokuthileko, la okufanako ngaphakathi kwesiqhema sinye nokuhlukileko hlangana neenqhema ezihlukileko kudluliselelwa khona ( kwenziwe irhwala ), ( njengokuthi nje amakhuwa enyula ukubukela iragbhi, abantu abanzima benyula ukubukela ibholo);
•	Ukuthatha ihlangothi ngokufana kwesiqhema sangaphandle, namkha umukghwa wokubona amalungu weenqhema zangaphandle afana ayinto yinye, ahlukile kunamalungu wesiqhema sangekhaya ( njengokuthi nje amaTjhayina woke ayafana );
•	Ukuthatha ihlangothi ngemibono yamazizo yesiqhema sangekhaya/sangaphandle namkha umukghwa wokubona iinqhema zangekhaya njengeenqhema ezinemibono yamazizo eminengi nehlukileko kunesiqhema sangaphandle ( njengokuthi nje, ‘thina’ sibabantu abafana nemihlobohlobo yokudla ehlukileko, kodwa nokho amaNdiya woke athanda ikheri;
•	Ukuthatha ihlangothi ngemiqondo yokuhluka kwesiqhema sangekhaya/ sangaphandle
 namkha umukghwa wabantu wokuthatha izahlulelo ezihluke khulu emalungwini weenqhema zangaphandle kunemalungwini weenqhema zangekhaya, ( njengokuthi nje abatjhayeli bamateksi babantu abanzima abatjhayela ngokungacabangeli abanye abantu ‘iinhloko zabo azithathi’, ngokunjalo, abatjhayeli bamakhuwa abaziphatha kuhle ‘bahlala banezinto ezinengi ababalabala ngazo ehloko’);
•	Umthetho wenani eliphasi/elincani namkha umukghwa wokwenza isiphetho ngesiqhema esithileko ukube kusetjenziswe isampula/isilinganiselo serhereketjhana nje yabantu ( njengokuthi nje inani elincazana labonomakhwitjhi bebela abaqatjhi babo, bese boke abonomakhwitjhi bembathiswa ngangubo yinye kuthiwe ‘ ubunengi babonomakhwitjhi bamasela’). 


Ebujameni bezinto obunjengebeSewula Afrika, la ukuhlukaniswa kweenqhema zabantu kwakusenziwa khona ngomthetho wepalamende kwaba nemiphumela emimbi malungana nokutholakala kwemithombo yamandla namalungana namajamo wabantu, wanzinza santo ebethelwe iinkhonkhwani umukghwa wokucabanga ngeenqhema zangekhaya-nezangaphandle. Kukulindela okungenzekiko ukulindela ukuthi thina esakhula ngaphasi kwemithetho ye-apartheid siphumelele ngokupheleleko ukudlula kilomukghwa, ngitjho nanyana abantwabethu bona bangaphumelela nje ukukwenza lokhu. Kodwa-ke iselele kukuthi kufuze bona siye ngokwanda ngokulimuka imikghwa yokuthatha ihlangothi, siye ngokwanda nangokuthola amaqhinga wokulwa nayo. 

Nanyana ukuzibophelela ngokulwa nomukghwa wokukhambisana nokujayelekileko kuyiselele kithi soke nje, kumsebenzi osibopho nocwengileko kilabo abaphethe iinkhundla. Nakube isiqunto sakho sizakuthinta ipilo yoke yomuntu ophambi kwakho, kuqakatheke khulu ukulimuka imikghwa yokuthatha amahlangothi, ngokunjalo kuqakatheke khulu nokuzibophelela emikghweni engakhambisani nokuthatha ihlangothi. Ilwazi iindlela umukghwa wokukhambisana nokujayelekileko eliziveza ngazo lilisizo kwamambala kilomzamo. 

 Ukutjhiyana Ngendima Ngezamasiko Nangezamalimi

…ukungezwani kuvamise khulu khulu ukuvela hlangana komnikazi welimi elithileko nakakhuluma nomuntu ilimelo elingasiso isikhabo: kungenzeka ukuthi amasikwabo ahluke khulu, neendlela zabo zokukhulumisana zingahluka khulu, nemibono ngalokho okufaneleko ebujameni bezinto obuthileko nayo kungenzeka ukuthi ihluke khulu, ngokunjalo godu nekambiso yelimi labo nayo kungenzeka ukuthi yehluke khulu : - Varonis no-Gass ( kudzujulwe ku-Kashula, 1995:84). 

Imitlolo yomthetho ehlanganisa amasiko inemiraro eminengi khulu esukela ‘eenkhaleni’ zalokho okutjhiwo magama ngelinye ilimi, iinkhala ezihlathululwa ngokuthi ‘ kileli ilimi alikho igama linye elitjho lokhu okutjhiwo ngileligama laleliya ilimi’ ( Dagut, kudzujulwe ku-Kashula, 1995:92). Iinkhala ezinje-ke zenzeka emagameni asetjenziswa lilimi lomthetho, nakuragwa amasiko athileko, kunye nemehlukwana emincazana eba khona hlangana kwamahlelo welimi apheze afana emalimini ahlukileko. 
Okungezelela umraro-ke lapha mumukghwa wakade, nosaragela phambili nanje, wokusebenza ngelinye ilimi nangelinye isiko lemithetho ethileko ehlelweni lomthetho elithileko. Isibonelo-ke kungaba kukuthi isiphathiswa sezomthetho singafuna igama lesiXhosa elitjho okufanako negama lesiNgisi elithi ‘ maintenance’ namkha elithi ‘adoption’ ngendlela amagama la aziwa ngayo esiNgisini nemasikweni wesiNgisi newabantu abadabuka emaNgisini. Eqinisweni ekuyona kwaphela indlela engalandelwa ukulinga ukuthomanisa imiqondo kungaba kufunisisa ngomehluko okhona hlangana kwamahlelo womndeni wamaXhosa newabantu abadabuka emaNgisini kunye nemisebenzi ( iimbopho ) abayithweleko emindenini leyo.                                                                                                                                                                                                                                                                                                                                

Isayensi yamalimi iveza umahluko omnengi wamalimi namasiko ophathelene nendawo nokuhleleka kweendaba zamakhotho; isibonelo: ubuhlobo, amagama wemibala, izinto ezizilelwa ubumbi bazo, ihlonipho, amahlelo wokuhlela izinto, iinkhathi, ubulili, kunye namariyadlhana enziwa mphakathi. Ukuzibophelela ekambisweni engathathi ihlangothi kufuna amagadango amahle wokwenza izinto ezizakwenza bona umuntu ubuncani bakhona akghone ukuthola ilwazi abe azwisise umehluko onjalo. Ukusetjenziwa ‘kwezazi’ ngekhotho nangaphandle kwekhotho kuzakusiza kilokhu, kodwa ukuthola nokwazi ‘omunye umuntu’ ngendlela enqophileko neyokuhlanganyela nabantu kusikhali esinamandla nesinikela umuntu ikululeko. Ukuhlanganyela okunjalo kulula ukuthi kungaba yingcenye yokuhlanganyela nokubambisana kwebizelo lethu. 

Ukungatjheji 

Kuyinto ekhanya khulu ukuthi ukuthatha ihlangothi kufuze bona kusekelwe kungatjheji. Abantu nabasijayelako balahlekelwa mamandla wokuveza izondo yabo phezu kwamaphandle.  Lokho okwesabeka ngoba singakwazi kuthoma ukwazeka kancazana, kuthome ukuba ngokuvamileko, isigcino kube ngokujayelekileko – esingakghona ukukhambisana nakho. Nasiya ezingeni lezinto ezisengqondweni kwaphela, ukungatjheji okukukudla kokuthatha ihlangothi akugcini kwaphela ngokutlhogakala kwelimuko lezinto umuntu analo, kodwa kuba nanga kutlhogakala kwelwazi ( nanyana kungaba lilwazi eliyihlanakela ) ngobujamo bezinto “bomunye umuntu’. La kutlhogakala khona ilwazi elinembako begodu ebhodulukweni lezomthetho lona elingafuni indlela eqale ummongo wendaba namkha isirhawu, iinqunto zamakhotho kungenzeka zithuwelelise ukungakalungi okukhambisana neenjamiso namkha okukhambisana namahlelo wekambiso. 

Akukavamisi ukuthi kungaba nobulungiswa nakube isiqunto sekhotho asilimuki bona singaba nagalelo bani phezu komnotho womphakathi. Isibonelo, umarhistrada omduna wobujamo bomnotho womphakathi obuphakathi-naphakathi kuzakufuneka bona alinge ukuzibuza abe athole ipendulo ngokuthi ungaba yini umphumela wokuphungulwa kwemali yesondlo etholwa ngumma ophethe umuzi ayedwa owakhe emitlhatlhaneni la kungekho khona iimfanelo umbuso/umasipaladi azenzela imizi eyakhe eendaweni ezihlelekileko. Irhubhululo ngenturhu phezu kwabantu besifazi emphakathini, izinga lokutheleleka kwabantu ngomulwana obanga intumbantonga namkha izinga lokutlhogakala komsebenzi ngezinye iimbonelo zelwazi ekufuze bona licatjangelwe nakuthathwa iinqunto emakhotho. Malungana nokuthatha isiqunto sobungako namkha senani emacaleni womonakalo, singalinganisa ngokuthi kunokutlhogakala kwelwazi ngobungako bokungabhadalwa komsebenzi owenziwa mumuntu wesifazi ekhaya. Kukhona godu nokungatjhejwa komonakalo owenzeka phezu kwabantu bobulili obuthileko ngenca yezenzo ezithileko, njengokungatjhejwa komphumela wokukhahlunyezwa ngezomseme nje. Kukhona nokungatjhejwa ngeemBonakaliso zaboMma abaKhahlunyeziweko, neemBonakaliso zaboMma abaKatiweko, nokuthembeka kobufakazi obuvela kibongazimbi abakhahlunyezwa ngokomseme basese bantwana, ukubuyiselwa ebuntwini kwabantu abakata abantwana. Amajaji angaba nelitho alenzako ukucitha ukuthathwa kwehlangothi ngokuthi ahlale akulungele ukuthola nokulungisa iinkhali zokutlhayela kwelwazi. 


Okutholakeleko Ngokuthembeka 

Ngokuya kwalokho okwatholwa siqhema esasithunywe ukuphenya ngokuthathwa kwehlangothi eendabeni zemakhotho e-Amerikha, amarhubhululo wesayensi atjengise ‘umukghwa oqhelileko wokuthatha ungathi amadoda athembeka ukudlula abantu besifazi.’  Lomukghwa ongakavami ukumenyezelwa uvela tjhatjhalazi khulu emthethweni i-Shariah osebenza khulu khulu emibusweni yekolo yamaMozlem, la ubufakazi obunikelwa babantu abaduna bunamandla khona ngokubuyelelwe kabili ngaphezu kobufakazi obethulwa babantu besifazi. U-Wikler ( 1987) uyelela bona : ‘ Amarhubhululo solo atjengisa bona ubulungu bomuntu eenqhemeni zamajamo ahlukahlukeneko, njengeminyaka yobudala, ubuzwe bakhe namkha ubulili bakhe, ngikho okulawula ukuthi umuntu loyo abanye bazamthemba kangangani.’ Linabile irhubhululo esekhe lenziwa elimalungana ‘nokuthembeka kobufakazi ngenca yokuhluka kobulili babantu’ kamanye amakoro wokusetjenziswa komthetho ekugwebeni. ESewula Afrika ukuthatha ihlangothi osele kunzinze kwadzimelela khulu ngokungathembeki kobufakazi babantu abanzima, khulu khulu abantu abanzima besifazi, kwamukeleka kangangoba kwabe kwafika ezingeni la kuthola khona inothisi ehlelekileko yamakhotho. Ukuthembeka kusekeleke phezu kwamaphuzu amanengi ahlukahlukeneko, ekubalwa hlangana nawo naphathelene nomnotho, ubujamo bokuhlalisana komphakathi namandla wokusebenzisana nabantu, amaphuzu aphathelene nokusebenza kwengqondo yomuntu kunye naphathelene nabantu njengomphakathi, indlela ikulumo namkha ilimi labantu elakheke ngayo, ilimi lokukhuluma ngomzimba, amahlelo athileko aphathelene nesiko lomuntu, njengendlela yokuphendula umuntu nakatjhukwa ngemibuzo ekugwetjweni namkha ubudisi obukhulu umuntu abuthwalako nakufuze bona akhulume ngeendaba zomseme phambi kwamadoda atjhili, namkha ukusetjenziswa kwehlonipho eendabeni zokufa. Kukhona nendaba ‘yokusebenzisana’ ephathelene nokuthembeka ebudlelwaneni hlangana nabantu la ukuthembeka kusengozini khona. Malungnana nalokhu-ke, u-Wikler ( 1987:234) uveza bona ‘ amajaji kungenzeka ukuthi akalimuki nakancani bona ukuthembeka kungakhisimezeka kangangani ngomukghwa obonakala unga awutjho litho, wokubiza abantu ( abathileko} ngamabizwabo wakwabo namkha wokubabiza ngamagama wokulonga.’

Iimbonelo ezilandelako nanzi zokuthatha ihlangothi malungana nokuthembeka ezisuselwa ekwaziweni kwabantu njengemihlobo ethileko zidzujulwe emacaleni neencwadini zeSewula Afrika la zanikelwa khona njengeentatimende ‘zokusetjenziswa kwengqondo ngendlela ehle nefaneleko.’: 
•	Abantu abavela ePumalanga eKude abahlathululeki ( Patel v Patel 1946 CPD 46 : ikhotho yayikhuluma ngobudisi obukhethekileko obubangwa ‘kungahlathululeki kwabantu bePumalanga eKude’);  
•	Abantu besifazi emacaleni wokukhahlunyezwa ngokomseme kungenzeka ukuthi batjhotjholozwa mummoya wokulaya, umtlhago obaphetheko kezomseme namkha abanye abonobangela bokudlukumezeka emmoyeni engeze baziwe ngaphambi kwesikhathi ( Hoffman and Zeffertt, 1988:579 );
•	Abantwana  bazizwa bebazithathe msinyana khulu iimphakamiso ( Hoffman and Zefertt, 1988: 581)’
•	Ubufakazi babomathengisa ngedini abuthembakali ( R v Weinberg 1961 TPD 653, R v Christo 1917 TPD 420, R v George 1953(1) SA 382 ( A ); 
•	Abantu abanzima bavamise ukuleya ammala nabanikela ubufakazi bokuthi babengekho nakwenzeka icala la lenzeka khona icala abammangalelwe ngalo ( uMarhistrada ecaleni likaMchunu nabaNye v Rex, 1938):  ‘ Sekukanenginengi ngithola bona abofakazi abababaNtu abaNzima baleya ammala nabanikela ubufakazi bokuthi babengekho la kwenzeka khona icala nakwenzeka icalelo abammangalelwe ngalo, ngalokho-ke ngenca yalokho nangenca yobunjalo bobufakazi bamacala weKhotho yezobeLelesi, angikazimiseli ukubuthathela ehloko ubufakazi bokungabikho kwaloyo ommangalelweko endaweni yokwenzeka kwecala’);
•	Abantu abanzima banenturhu ngitjho nala kungananto ebarhugako ( S v Augustine 1980 (1) SA 503 (A): Kleurlinge en Swartmense soms steek sonder enige rede behalwe oensynlike steeklus’) … ngokutjhugululiweko lokho-ke kutjho ukuthi : AmaKhaladi nabaNtu abaNzima kesinye isikhathi bahlaba abanye [ngemikhwa ]  isihle kungananto ababahlabela yona ngaphandle kokukarwa kuhlaba umuntu ngomukhwa;
•	Abantu besifazi babantu abanzima bazinikela lula emadodeni afuna ukulala nabo ngekani kunabantu besifazi bamakhuwa ( S v M 1965 (4) SA 577 ( NPD ); R v A 1952 (3)  SA 212: ‘ Manje-ke nina madoda anelimuko ngakilekhotho nizakukhumbula bona kuvamisile ukwenzeka ukuthi ummangali nakamumuNtu oNzima, uthi angabhudungelwa yindoda avele azinikele lula. Ukuthi kwenziwa yini benze njalo, nami angazi.’ Kwavunyelwana ngokuthi ikhotho ayikwazi ukulithatha ‘iphuzu’ elinjalo);
•	Abantu abanzima bakghona ukubona abantu ababaziko ngcono emnyameni kunamakhuwa ( R v Tusini 1953 (4) SA 406 (A): ‘ Kuyinto eyaziwa khulu ngelimuko leKhotho le ukuthi abaNtu abaNzima bakghona ngcono ukubona abantu ababaziko emnyameni kunamaKhuwa.’ Nokho-ke kwavunyelwana ngokuthi akunabufakazi obufakazela ukuthi nangambala abaNtu abaNzima babona ngcono emnyameni kunamaKhuwa, ngalokho-ke ikhotho yavumelana ngokuthi ayikwazi ukulithatha ‘iphuzu’ elinjalo.





Umnqopho Wokuthatha Ihlangothi 


Ukuthatha ihlangothi emakhotho kungenzeka kunanyana kukisiphi isiqhema, kodwa ‘ukuhluka’ kwendaba namkha komuntu othintekileko lapho elwazini lepilo lomuntu othatha isiqunto kwandisa amathuba wokuthi isiqunto esithathwako singahle sitjhigamele ncanye, sithathe ihlangothi. Indima ekulu ‘yokuhlukaniswa’ kwamandla ( nokuthatha ihlangothi ) bulili, bubuzwe, minyaka yobudala bomuntu, indlela yokuzithabisa emsemeni eyenyulwa mumuntu, iklasi – kunye nehlanganisela yamakoro la, khulu khulu; isibonelo kungaba mumuntu wesifazi womuntu onzima ohlala endaweni echake khulu. 

Ukudlula lapho, kubonakala ungathi likhona ‘irherho lokulandelana ehlelweni lokugandelelwa’. Ngokutjho kwaka-Johnson no-Knaap ( 1971 :692 , ‘ amajaji njengesiqhema, selenze indima ekulu ngcono ekuzitjhaphululeni emikghweni yokutjhigamela ncanye athathe ihlangothi ekuhlukaniseni kwawo abantu ngokuthi omunye ulikhuwa omunye unzima, kunokuzitjhaphulula emikghweni yokutjhigamela ncanye athathe ihlangothi eendabeni eziphathelene nobulili.’ Batjheja bona ‘ kilesisizukulwani samajaji sakhathesi kungaba lula ukucabanga ngokufanisa ingqondo nobujamo bengqondo yendoda yomuntu onzima, nanyana ikiliphi izinga lepilo, kunokucabanga nokufanisa ukuthi umuntu othileko umumuntu wesifazi  ( ngitjho nomuntu wesifazi olikhuwa ophila ipilo ephakathinaphakathi)’ ( idzujulwe ngu-Wikler, 1987). 

U-Wikler ulinganisa unobabngela walokhu: ‘ Sifunda ukucabanga ngathi njengabantu abaduna namkha abantu besifazi ngaphambi kobana  sizicabange besizibone simakhuwa namkha abantu abanzima, begodu nehlelo lokufunda ukuhluba isikhumba sethu sokutjhigamela ncanye sithathe ihlangothi nalo likhamba ngokulandela isendlalelo nekambiso elifakwe kiyo.’ 

Mhlamunye angeze kwasiza ngalitho ukuhlalela ukucabangna ngokuthi ibandlululo lobuzwe namkha lobulili lande khulu na emphakathini wekhethu ngalokho-ke nemakhotho wekhethu na. Kwanele ukutjho bona kuyafuneka ukuvuma imihlobo yokuthatha ihlangothi ebeyisebenza njengesandla sokuphambene nobulungiswa esinzinziswe sabethelwa emthethweni wekhethu osisekelo ukusukela ngeenkhathi zamaRoma bekube kunamhlanjesi, kunye nokufuna iindlela zokunqoba lokho okuphambene nobulungiswa. Leziindlela zokufundisa abathathi beenqunto zamakhotho bakhathesi nabangomuso ziyisika yokubuyekezwa kwamahlelo ingomuso lomthetho – nelesitjhaba – elisime ngazo. 





INGCENYE 2   




UMSEBENZI 
SIHLOLA IKGHONO LAKHO LOKULALELA

UMNQOPHO 

Iforomu lehlolombonweli lizakusiza ukuthola ikghono lakho lokulalela. 

UMSEBENZI 

1.	Sibawa uphendule imibuzo elandelako le ngokukthembeka ukufikela la ukghona khona, uthome ngokwenza lokho ovame ukuthoma ngakho nawulalela umuntu okhuluma nawe. 
2.	Ithi nawuqeda ukuzalisa iforomeli bese uhlola umthombakho. 

IKGHONO LOKULALELA 

Nawulalele umuntu ukhuluma uqalene naye : 

	Ngivamisile 
          3	Kesinye Isikhathi 
            2	Ngasikhathi 
         1 	   Phinde 
         0 
1. umqala emehlweni				
2. ulalela lokho okukhulunywa sikhulumi, ulwele ukuthi ungadoswa ngokhunye ngeqadi.				
3. ukhuthaza isikhulumi ngokuvuma ngehloko unande wenza “namatjhadana wokulalela” 				
 4. ulindela isikhulumi siqede ukukhuluma lokho esikukhulumako ngaphandle kokusithikazisa namkha ukusingena 
			
5. ubuza imibuzo la ungezwa khona bona kuthiwani.				
6. wenza isahlulelo ngalokho isikhulumi esikutjhoko, hayi ngalokho isikhulumi ngokwaso esingikho namkha indlela esiqaleka ngayo. 				
7. unande ubuyelela amagama aqakathekileko akhulunywe sikhulumi. 				
8.  ulalela ukuthi isikhulumi sithini, ulalele nendlela isikhulumi sisebenzisa ngayo iphimbo laso ukutjho lokho esikutjhoko. 				
				


SIHLOLA IKGHONO LAKHO LOKULALELA 

INDLELA YOKUSKORA 

•	U-ngivamisile mnikele amaphuzu ama-3
•	U-kesinye isikhathi mnikele amaphuzu ama-2
•	U-ngasikhathi mnikele iphuzu eli-1 
•	U-phinde mnikele u-0


ITHOTHALI : __________________________


SITJHO UKUTHINI ISKORO SAKHO 

24 – 21 yamaphuzu 		=	Ikghono lakho lokulalela lisezingeni elithuthuke 
 					khulu 	
15 – 20 yamaphuzu 		= 	Iye khona uyalalela, kodwa nokho ungalalela  
					ngcono ukudlula lokhu.
08 – 14 yamaphuzu 		=	Awulaleli ngokufana, unande 
      					utjhugulukatjhuguluka, ngalokho-ke kufuze bona 
					khewulilole ukuya phambili ikghono lakho                                            
                                                            lokulalela.
0 – 07 yamaphuzu 	=	Kufuze bona uqalelele bewutjheje khulu ukulalela 
                                                      ngokwenza.  



ISIKHATHI 

5	yemizuzu 






                                           ISIKHATHI SOMSEBENZI 


Akhe ucabange ngesehlakalo la wakhe waba khona nomuntu ongazange akulalele namkha alinge ukuzwa bona yini okuqakathekileko kuwe. Wazizwa njani ngalokho?

Ngazizwa _________________________________________________________

__________________________________________________________________
__________________________________________________________________

__________________________________________________________________


 Akhe ucabange ngesehlakalo owakhe wahlangabezana naso la wawukhuluma khona nomuntu owayekulalele ngokwenza, wabe walinga nokuthola bona yini okuqakathekileko kuwe. Wazizwa njani ? 

Ngazizwa   _______________________________________________






ICALA ELISIFUNDO ESISILINGANISELO NAMBA 1 

Icaleli layiswa ekhotho ngomhlaka 14 kuJuni ngo-2004, lilethwa mmangali othileko, u-Sylvia. Wathoma ngokubeka indabakhe kobanyana wayeze ekhotho ukuzokummangalela umuntu ahlala naye. USihlalo womKhandlu wamaGcwetha wambuza bona umuntu loyo uyindodakwakhe na. Waphendula ngokuthi iye, yindodakwakhe umuntu loyo. Ummangali waragela phambili-ke watjela ikhotho bona ummangalela umuntu loyo ngoba uyabhala ukuphuma endlini abahlalisene naye kiyo. USihlalo wayiqintelisa indaba, watjela ummangali ukuthi ikhotho ayikabukuthoma ukugweba icala, ngalokho-ke imininingwana yalo icala ayikabukufuneka. USihlalo wabuza ukuthi indaba le khekwakhulunyiswana ngayo ekhaya ngabomkhaya mhlamunye nabomakhelwana na. Ummangali waphendula ngokuvuma wathi iye, kheyakhulunywa, wabe wangezelela nangokuthi bomkhaya nabomakhelwana bayitjela indodakwakhe bona iphume iphele endaweni la bakhe khona. 

Isikhulu samalungu womKhandlu sayingena-ke naso indaba, sabuza: “ Eqinisweni yini umraro le ekhaya kwakho ?” Ummangalil waphendula ngokuthi umraro wathoma lokhuya ummangalelwa nakazitholela isitandi esitjha, wase uthi ufuna ukukhamba. Kodwa ekukhambeni kwakhe ummangalelwa wafuna ukuthatha izakho emtlhatlhaneni ahlala kiwo nomma ongummangali lo. Ngesikhatheso vele wayesele athethe amasenke alikhomba. Lokhu-ke kwabonakala kufaka ikhotho ummoya wokurhawukela umma ozokummangala lo.  

Kuthe kusenjalo-ke omunye wamalungu womkhandlu wabuza umbuzo olandelako naku: “ Wendile kuye na?” Ummangali waphendula ngokuthi akakendi, kodwa  nokho bahlala ndawonye. Kuthe kungezwakala ipendulo enjalo-ke kwezakala ikhotho ivungama, uSihlalo wabe watjho nokutjho ukuthi bona abasebenzi ngeendaba ze-”vat-en-sit” ( abantu abahlaliseneko kwaphela bangakathathani. ) Ngemva kokutjho lokho, uSihlalo wabuza ukuthi manje ngesikabani isitandi abakhe kiso, ummangali waphendula ngokuthi ngesakhe yena ongangommangali. USihlalo wafuna nokwazi ukuthi ngewakabani amasenke ummangalelwa awathetheko. Ummangali waphendula ngokuthi amasenke lawo ngawakhe ummangalelwa. Umbuzo olandelela kilependulo wathi: “ Nakube ummangalelwa uthatha amasenke angawakhe, yini-ke okuhluphako lapho?” 
Ummangali waphendula ngokuthi ekhotho akakezeli ukuzokummangalela ukuthathwa kwamasenke, kodwa uzele ukuzokummangalela ukuthi ummangalelwa nakathatha amasenkakhe wamthuka nokumthuka. Ikhotho-ke yase iqunta ukuthi ummangalelwa kuzakufuneka bona abizwe naye eze ekhotho azoziphendulela ngecala lakhe lokuthuka. Ukusuka lapho kwatlolwa incwadi edarhfara ummangalelwa bona aye ekhotho. 



ICALA ELISIFUNDO ESISILINGANISELO NAMBA 2


Leli-ke icala ngelendoda nomfazi, u-James no-Winnie; lona-ke lasuka lanqopha ebandla lekosini, ngoba lalingaweli ngaphasi kwebandla lenduna. Lenzeka kusekuseni ngomhlaka 17 kuJuni ka-2004 emBuswenisitjhaba waKwaMgombani phambi kwebandla lekosini. Ibandla lekosi-ke amalungwalo kwakumadoda wekosini. Laba abili kwakungibo kwaphela eholweni baqalene namadoda wekosini, ngaphandle-ke kwabarhubhululi ababili. 

Induna ekulu yababuza bona bobani abofakazi babo. Ummangali ( umfazi ) waphendula wathi abofakazi ngudadwabo nokghari lendoda. Ukudlula lapho watjho nokutjho kobana udadwabo kwakufuze ngabe selafikile, kodwa naye uyarareka nakambona angakabukubonakala ebandla. Ukghari likammangalelwa yena kwathiwa uyagula, ngalokho-ke kwakungakalindeleki bona abe khona. Induna ekulu yaveza ukuthi kwakuzakuba budisi ukugweba icalelo abofakazi bangekho. 

Usihlalo webandla lekosini namanye amaduna amathathu bathoma ukumbondozambondoza bodwa. Kwathi ngemva kwalokho usihlalo wabikela induna ekulu ukuthi icala lingaragela phambili ligwetjwe ngitjho nanyana abofakazi bangekho, wathi kuzakuzwakala nakukhulunywako, nakufumaniseka ukuthi abofakazi bayafuneka ekuthathweni kwesiphetho secaleli, lizakutshwiliswa. Induna ekulu yezwakalisa ukungakhanukeli kwayo ukuthi icala ligwetjwe abofakazi bangekho, kungilaba ababili abammangaleleneko kwaphela, ngoba ‘ nina nobabili ninodwa angeze nezwana ngalitho, nizase niphikisane nje ngokuthi kwenzekeni.’Sele ikutjhwile lokho induna, yababuza laba ababili ( ummangali nommangalelwa ) ukuthi bayavuma na bona icala labo liragele phambili ngokugwetjwa abofakazi bangekho. Bobabili bavuma bathi lingagwetjwa. Induna ekulu yase ilayela ummangali bona asikime ajame ngeenyawo. Nangambala wasikima wajama, induna yase imtjela bona abikele ibandla isililo sakhe. Wase uyatjho-ke bona ulila ngendodakwakhe, wase uyayendlala indabakhe, wayendlala ngalendlela elandelako: 

Ngimumuntu ogulako. Ukugula kwami kuphathelene nabezimu. Ngalokho-ke ngikhe ngayokubona umfundisi la ngelatjhwa khona. Manje-ke sekufanele bona ngihlabe imbuzi ngithethelele ebezimini. Ngalokho-ke ngeveke ephelileko le ngenze umsebenzi wokuhlabela abezimu, ngihlaba yona imbuzi yokuthethethelela le. Ngapheka notjwala-ke bokuraga umsebenzi lo. Ngebhadi-ke ngoSonto, mhlazana welanga lomsebenzi, utjwala bami bebungakalungi. Umsebenzi lo-ke bewenzelwe kwethu, hayi kwami. Indodakwami beyingekho nasiyokukhuluma nabezimu. Ifike muva, ekufikeni kwayo ngase ngiyayitjela-ke bona sesithomile sabe sakhuluma nabezimu, ngiyitjelela bona nayo izokuyokukhuluma nabo la sikhulumele khona. Yathi izakuya ngokukhamba kwesikhathi. Nokho-ke lokho azange kwenzeke, kodwa nami azange kungihluphe kangako lokho. Iditjhaditjhile nathi yase iyakhamba. Ngakusasa ekuseni yabuya seyikhamba nodadwabo. Nabafikako bekunendoda ethileko isela utjwala. Ekufikeni kwayo ( indodakwami ) isilotjhisile, yabuza bona ngubani indoda eselako leya. Mina-ke ngiphendule ngokuthi : “ Izolo utjhiye abantu basela la, namhlanje sewubuya ngokubuza bona babobani. Laba phela babantu esibamemileko kilomsebenzi.” Indodakwami ithe ukuzwa lokho yasilingeka., yathoma ukunngitjhubatjhuba ngamawatjhinghi yangiyemayemisela emva naphambili. Ngiyisunduzele ngekamerweni likadawethu ngase ngiyabaleka. Ngibaleke ngaya kwami la bengqinqophe khona ukuyokubikela indodanami ekulu ukuthi uyise wenzani. Ngebhadi-ke ngifumene indodana ingekho, ngoba beyisaye entombinayo la ivamise ukulala khona. Nokho-ke ngitjele amanye amadodanami amabili ngomrarwami. Emveni kwalokho-ke ngisale ngalala khona kwami kwabe kwaba ngakusasa nangizayakufuna indodana ekulu. Nangambala ngiyitholile, ngabe ngayibikela nokuthi uyise wenzeni ngayizolo. Indodana-ke yase iphakamisa ukuthi sibuyele emva siyokubona ukuthi uyise ( indodakwami ) unjani, sithole nokuthi ngabe kwenzeni emveni kokubaleka kwami kwethu. Nangambala sabuyela emva. Sithe nasifikako ngethuka ngaba makhaza nangithola ukuthi utjhise izambatho zami zoke ebezisewodrebheni, wathatha notjwala wabuninda imithangala yoke yendlu. Ngikho-ke ngilapha ngizokulila namhlanjesi. 

Lapha-ke induna itjele ummangali bona le yindaba abazokusebenza ngayo, yambuzisisa nokuthi ukutjho koke na abekafuna bona ibandla likwazi. Ummangali aphendule ngokuthi iye kuphelele koke. Induna-ke imyelelise ummangali bona angeze asavunyelwa ukukhuluma okhunye ngokukhamba kwesikhathi. Avume ummangali athi uzwile. Induna ilayele ummangalelwa bona asikime ajame ngeenyawo. Imbuze-ke induna ummangalelwa bona usizwile na isililo esibekwe mkakhe ngaye. Avume ummangalelwa athi uzwile. Induna yokuthoma itjelwe bona ayirage icala. Induna yokuthoma ilayele ummangalelwa bona aziphendulele kilokho umkakhe asele akutjhwile. Ipendulo yakhe yona-ke ibe ngalendlela: 

Ngiyavuma bona umkami ube nomsebenzi ophathelene nokugula kwakhe la kuhlatjwe khona imbuzi. Umrarwami kukuthi manje selahlala kwabo, la selasithi khona selayinyanga, atjho yena angakapholi nokuphola. Indlela elungileko yokwenza lokhu  kukuthi yena ngokwakhe akaphole ntanzi, ngemva kwalokho-ke ngizakuza naye la ekosini ngizokubika bona selayinyanga. Endaweni yokobana alandele ikambiso elungileko, selathoma ukwelapha, begodu welaphela ekhabo, kobanyana imbadalo yobunyanga bakhe izokudliwa ngebebukhweni. Ngiphelela lapho ngengifuna ukukutjho la ebandla ngendaba le. 

Induna yokuthoma imngene emlonyeni ithi akukwazi ukuba ngilokho kwaphela afuna ukukutjho ukube kanti ummangali ukhulume ngokutjhiswa kwezambatho zakhe nangezinye izinto. 
Nayiziphendulela kilokhu, indoda iragele phambili ithi : 
Leyo ingcenye yendaba iqediwe ekhaya ngoba ngibawe bona angicolele umkami. Ngaphezulu kwalokho, ngibuye ngamthembisa nokuthi ngizomthengela zoke izambatho engimtjhisele zona namkha ngizibhadale, begodu nanje ngisakuthembisa lokho. Nasikhuluma ngokubethwa kwakhe mzukwanokho, nguye ( ummangali ) kanye owahle umkhwenyabo ngepama kabili. Uyabona umwahle waqeda wabaleka ( yena umkami ). Ekubalekeni kwakhe ube wabuya ngakusasa. 

Kuthe bona kuzwakale lokho, induna yokuthoma yatjele ibandla bona ufakazi ( udadwabo kammangali ) uzakubizwa azokutjela ibandla ngalokho akubonileko mzukwanokho ngaphambi kobana ibandla lingabuza abammangaleleneko imibuzo. Ufakazi ucimele; abhudulwe koke ngaphandle kwebandla angafaniswa ngitjho nangomtlhala. Ibandla-ke livumelane bona lingaragela phambili icala ligwetjwe, isigaba esilandelako lapha kukukuthi ibandla selingathola ithuba lokubuza imibuzo. 
Umbuzo wokuthoma uvele kusihlalo webandla, ikulumiswanakhe nommangali ikhambe bunje: 

UMBZ. Wena nendodakwakho niyavumelana ukuthi beninomsebenzi la kuhlatjwe khona imbuzi. Akhe ungitjele, niyithethephi imbuzi leyo? 
IPND: Mina nendodanami encani siyithengile.
UMBZ: Indodakwakho-ke yona beyikuphi, ngoba phela kuyarara ukuzwa bona indodanakho ingathwala umsebenzi onje uyise akhona? 
IPND: Ngamtjela usobantwabami wangiphendula ngokuthi ‘ kwaGegana akunabezimu.’

Usihlalo webandla alayele ummangali bona ahlale phasi. Emveni kwalokho alayele ummangalelwa bona asikime, ambawe nokobana ahlathululele ibandla bona kubayini umkakhe nendodana kube ngibo abathenga imbuzi yabezimu.Ummangalelwa aphendule ngokuthi uyazi bona imbuzi yathengwa yindodanakhe, kodwa lokho kwenziwa kukuthi yena wayenganamali umkakhe nakambawa bona athenge imbuzi. Njengoba umkakhke nendodana babenayo imali, base babona ukuthi kungcono bayithenge imbuzi. Ummangalelwa akhulume agandelele-ke nokho lapha ukuthi ukuthengwa kwembuzi leyo ngaleyo indlela kuvunyelwe nguye. Usihlalo alayele ummangalelwa bona ahlale phasi, asikimise ummangali. Usihlalo abuze ummangali: 

UMBZ:  Uyazi na ukuthi nakunokurarana komkhaya kufuze uye kibomakhelwana uyobabikela ? 
IPND:  Iye ngiyazi. 
UMBZ: Manje-ke kwenziwe yini ungayisi indaba le komunye umuntu? 
IPND: Ngiye ku-Sinah ngambawa bona angiboleke ithawula ngembathe yona ngoba usobantwabami uzidabulile izambatho zami.
UMBZ: USinah akhange akuphekelele na nawubuyela emva ayokubona abe ezwe bona kwenzanjani ngawe nendodakwakho?
IPND: Woke umuntu seladiniwe nguye, akathomi ukungibetha. Ngitjho nokghariyakhe imbala seladiniwe nguye, ngoba ngihlale ngilila kuye. Ngitjho nabantwabethu sebadiniwe ngilomuntu. Ngitjho nebandleli liyazi bona asithomi ukuza la. Ubaba nanguya laphaya uyazi naye, ngoba sekukanengi ayitjela indodakwami bona ikhawule ukungihlupha. Ngidiniwe manje, begodu eqinisweni okwenze bona ngimlethe lapha namhlanje kukuthi ngizokubawa ibandla bona lisehlukanise, kobanyana ngizoziphilela ngokuthula. Abantwabami ngibakhulisile, ngitjho neenzukulwani nazo sengizikhulisile. Angikwazi ukuvumela indodakwami isolo ingitlhorisa ngalendlela. 

Usihlalo aveze ukuthi uzakunikela amanye amalungu webandla ithuba lokobana aragele phambili ngokubuza imibuzo. Induna ekulu iyingene, ibeke bona icabanga bona ikulumo le solo ijika isizunguzungwani, ngoba nakhu ummangali selatjhwile bona ufunani. “Imbiza nasele iphukile angeze wayiwola uyihlanganise godu ibuyele ibe yimbiza.” Kubonakala unga amalungu webandla ayavumelana ngalokhu. Ngemva kokuqinisekisa nommangali bona uyicabangisise kuhle indaba le begodu uneqiniso lokuthi ufuna ukuhlukana nendodakwakhe, induna ekulu – ngokufakwa ummoya ngusihlalo – ibuza ummangalelwa bona uzwile na bona uthini ummangali, ambuze nokuthi uthini yena ngalokho okusandukutjhiwo ngummangali. Ummangalelwa azikhulumele naye athi akuhluphi, bangahlukana. 
Umphumela walelicala kwaba kukuthi ibandla labuyisela ababangako ecaleneli emva emndenini ekuwona wakhulumisana ngokuthathana kwabo kwekuthomeni kobana bakhulumisane ngendaba le. Ababangako balayelwe bona babuye ebandla nakufumaniseka bona emndenini indaba le ayikhulumeki ngendlela ebanelisako. 

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