Satire in J.J. R. Jolobe's literary works : a critique in relation to contemporary South Africa
- Authors: Benayo, Xolela
- Date: 2020
- Subjects: Jolobe, James J. R. , Xhosa literature -- History and criticism , Xhosa poetry -- History and criticism , Humor in literature , Xhosa literature -- Humor , Xhosa language
- Language: English , Xhosa
- Type: text , Thesis , Masters , MA
- Identifier: http://hdl.handle.net/10962/161762 , vital:40667
- Description: J.J.R. Jolobe is regarded as one of the individuals who made a valuable contribution to the development of isiXhosa literature through his works, notably in his poetry (Ilitha, Umyezo; Jolobe 1936). His poetry ranges from abstract subjects to more philosophical matters. This study is aimed at decoding the manner in which he employs satire to conscientise African people of the then horrible situation that they were facing. With that said, poetry will not be the only work that this thesis analyses in the process of evaluating Jolobe’s satire; his essays will also be examined (Amavo; Jolobe 1940). Based on the writings of various authors specialising in the subject, satire has been deemed to be a style of literary writing, one which involves invective satire. For the researcher, that statement will be rebutted, as it will be argued that the mode of satire need not be wholly invective. Jolobe’s light-hearted satire not only showcases the amusing side of his writings, but also indicates the seriousness with which they were intended. Themes covered in Jolobe’s satire have inspired the researcher to evaluate these literary texts in relation to modern contexts, especially when it comes to the relationship between the lines of the author’s experience and the public. With that said, the social role of satire is something that one cannot deny. One could therefore say that there is an urgent need for African satirists to face the existing social and economic reality as authentically as possible. The voice of a satirist should also echo the voice of their society as a whole. Satirical study in post-colonial Africa, in South Africa in particular, is useful due to the idea that the works of the likes of Jolobe may diminish in significance due to neo-colonialism. In fact, this is the point which is considered in this study of Jolobe’s satire. This study also examines stages afforded to the development of satire in Africa, especially in the post-colonial era. The purpose is to identify the effects of satire that are related to socio-political as well as religious factors. These factors are often seen as those that play a vital role is one’s personal morals, and those that are meant to shape the whole community. Jolobe addresses imperialism and the class struggle, which speaks to the society’s loyalties regarding the mobilization toward realizing the dream of being independent. This speaks to the works analysed, revealing protests against oppression and exploitation by imperialists; such works show how inhumane people could be against those who they deem to be beneath their standards. Researchers like Mahlasela (1973), Sirayi (1985), Kwetana (2000) and Khumalo (2015) are amongst those who have made it a point to study Jolobe to ensure that these works are kept alive, along with their significance. Other prospective researchers can follow suite in researching the great Jolobe. In ensuring that the aims of this study come to light, the researcher will be using socialist realism as a way of seeing that the works of Jolobe are realistic in nature. With that said, there will be an exploration of allegoric satire. Satiric allegory will be evaluated with regard to the view that it represents a unique slant on satire, whereby it deems satire to be more than just a supportive method of literary criticism. This allows the researcher to hold the view that satire should not be a restrictive framework when dealing with African literature. Satire as a modern form of criticism can be viewed as having an element of humanism, which would result in the satirist doing all he can to make sure that what is satirized is not isolated from the struggle of the community. It is for the above-mentioned reasons that we see a big challenge in the future development of satiric discourse in African literature.
- Full Text:
- Authors: Benayo, Xolela
- Date: 2020
- Subjects: Jolobe, James J. R. , Xhosa literature -- History and criticism , Xhosa poetry -- History and criticism , Humor in literature , Xhosa literature -- Humor , Xhosa language
- Language: English , Xhosa
- Type: text , Thesis , Masters , MA
- Identifier: http://hdl.handle.net/10962/161762 , vital:40667
- Description: J.J.R. Jolobe is regarded as one of the individuals who made a valuable contribution to the development of isiXhosa literature through his works, notably in his poetry (Ilitha, Umyezo; Jolobe 1936). His poetry ranges from abstract subjects to more philosophical matters. This study is aimed at decoding the manner in which he employs satire to conscientise African people of the then horrible situation that they were facing. With that said, poetry will not be the only work that this thesis analyses in the process of evaluating Jolobe’s satire; his essays will also be examined (Amavo; Jolobe 1940). Based on the writings of various authors specialising in the subject, satire has been deemed to be a style of literary writing, one which involves invective satire. For the researcher, that statement will be rebutted, as it will be argued that the mode of satire need not be wholly invective. Jolobe’s light-hearted satire not only showcases the amusing side of his writings, but also indicates the seriousness with which they were intended. Themes covered in Jolobe’s satire have inspired the researcher to evaluate these literary texts in relation to modern contexts, especially when it comes to the relationship between the lines of the author’s experience and the public. With that said, the social role of satire is something that one cannot deny. One could therefore say that there is an urgent need for African satirists to face the existing social and economic reality as authentically as possible. The voice of a satirist should also echo the voice of their society as a whole. Satirical study in post-colonial Africa, in South Africa in particular, is useful due to the idea that the works of the likes of Jolobe may diminish in significance due to neo-colonialism. In fact, this is the point which is considered in this study of Jolobe’s satire. This study also examines stages afforded to the development of satire in Africa, especially in the post-colonial era. The purpose is to identify the effects of satire that are related to socio-political as well as religious factors. These factors are often seen as those that play a vital role is one’s personal morals, and those that are meant to shape the whole community. Jolobe addresses imperialism and the class struggle, which speaks to the society’s loyalties regarding the mobilization toward realizing the dream of being independent. This speaks to the works analysed, revealing protests against oppression and exploitation by imperialists; such works show how inhumane people could be against those who they deem to be beneath their standards. Researchers like Mahlasela (1973), Sirayi (1985), Kwetana (2000) and Khumalo (2015) are amongst those who have made it a point to study Jolobe to ensure that these works are kept alive, along with their significance. Other prospective researchers can follow suite in researching the great Jolobe. In ensuring that the aims of this study come to light, the researcher will be using socialist realism as a way of seeing that the works of Jolobe are realistic in nature. With that said, there will be an exploration of allegoric satire. Satiric allegory will be evaluated with regard to the view that it represents a unique slant on satire, whereby it deems satire to be more than just a supportive method of literary criticism. This allows the researcher to hold the view that satire should not be a restrictive framework when dealing with African literature. Satire as a modern form of criticism can be viewed as having an element of humanism, which would result in the satirist doing all he can to make sure that what is satirized is not isolated from the struggle of the community. It is for the above-mentioned reasons that we see a big challenge in the future development of satiric discourse in African literature.
- Full Text:
Uphononongo nzulu lwamasiko nezithethe kwiincwadi ezichongiweyo zesiXhosa: "Ityala lamawele no "Ukuba ndandazile"
- Authors: Diko, Mlamli
- Date: 2020
- Subjects: Xhosa (African people) , Mqhayi, S E K -- Ityala lamawele , Tamsanqa, Witness K -- Ukuba ndandazile , Xhosa (African people) -- Social life and customs , Authors, South African -- 19th century -- Criticism and interpretation , Xhosa (African people) -- Rites and ceremonies , Mqhayi, S E K -- Critisicism and interpretation , Tamsanqa, Witness, K -- Criticism and interpretation , Xhosa literature -- Criticism and interpretation , Xhosa fiction -- History and criticism
- Language: Xhosa
- Type: text , Thesis , Masters , MA
- Identifier: http://hdl.handle.net/10962/145232 , vital:38420
- Description: Olu phando lujolise ekubhentsiseni nasekuphononongeni nzulu indima yamasiko nezithethe kwiincwadi ezichongiweyo zesiXhosa ezizezi, “Ityala Lamawele” (1914) ibhalwe nguSamuel Edward Krune Mqhayi kunye no “Ukuba Ndandazile” (1967) ibhalwe nguWitness Kholekile Tamsanqa. Amasiko nezithethe aya kuthi aphononongwe ngala: ukulobola, ingqithi nesithembu. Kwakhona, la masiko nezi zithethe ziya kuthi ziphicothwe kugudlwa kwizinto zesiNtu ezinobuzaza eziqhushekwe zaze zancathama phantsi kwawo. Umzekelo, phantsi kwesiko lokulobola kukho izithethe ezithiwe qhushe phantsi kwalo ezifana nokuhota, ukuyalwa komtshakazi nezinye. Zonke ezi zinto ziya kuthi zivelelwe. La masiko nezi zithethe zichongwe kuba kukholeleka into ethi zitshatshele ngokwendima eziyidlalayo kwezi ncwadi zimbini. Ukubalasela kwawo la masiko nezithethe akwaneli ekubeni indima yawo ityhilwe kwezi ncwadi kuphela, koko indima yawo ithi ityhile banzi ngentlalo kaXhosa. Lilonke, aba babhali babini ababhali ngezinto ezingaziwayo okanye ezibuntsomirha, koko babhala ngemiba echaphazela amaXhosa ngqo. Umphandi uya kuthi aqhaqhe iindlela la masiko nezithethe aqhutywa ngazo, iinjongo zokwenziwa kwawo kwakunye neziphumo xa ethe la masiko enziwa okanye angenziwa ngokusesikweni. Konke oku kuya kuthi kwenziwe egameni lobuXhosa bemveli. Umphandi uya kukwenza oku ngeenjongo zokuphicotha nzulu intsingiselo ngokwamasiko nezithethe zamaXhosa ezama ukutyhila obona bunyani bufihlakeleyo bamasiko nezithethe kunye nokuzalana kwawo nentlalo yamaXhosa. Ngaphezulu, kukutyhila into ethi kwaXhosa amasiko nezithethe ziintsika zokuphila, ngako oko ananto ithile ayithethayo kuthi thina maXhosa ungaphiki nje kuba ezakwaLizwi zidungadungile ngendlela yazo kumzi kaPhalo ze zasahlukanisa nezinto zoobawo bethu. Kunamhlanje nje azinqabanga iintetho ezithi ukunqula iminyanya nezinyanya bubuhedeni, ukuxhela ibhokhwe kuyongxengxezwa bubudimoni. Kule ngxoxo, kuya kujongwa isakhono nobuchule bababhali abathe babusebenzisa njengesixhobo sokukhusela inkcubeko yamaXhosa eyathi yabhunyulwa ngamaNgesi yasala nje ibhityile, yiyo ke ngoku le esele igululwa okwamathumbu ngurhulumente wenkululeko. Lilonke, kwa kolu phando kunconywa ababhali abaziingcungela ekubeni basebenzise ulwazi lwabo lolwimi ekukhuseleni inkcubeko yamaXhosa athi xa ahlomla ngayo uMkonto (2005: v) athi: The study of the survival of cultural traditional customs in isiXhosa literature is an overdue task facing literary critics. Le ngcali ingentla apha ihlaba ikhwelo kubaphandi besiXhosa ukuba banyathelele phezulu bephanda bebhentsisa ubunyani bamasiko nezithethe kuncwadi lwesiXhosa. Olu phando, ngaphezu kwazo zonke izizathu, lusabela elo khwelo. Kwelinye icala, uthi uSaule (1996) xa ethetha ngoMqhayi, nangona uMqhayi lo wayenobuhlobo nabefundisi bezakwaLizwi nokhanyo kodwa akazange ayivumele ingqondo nentliziyo yakhe ithwetyulwe ziinkolo neenkcubeko zasemzini. Ukutsho ngokwakhe oku uSaule (1996: 20) xa ahambisa enjenje: Although Mqhayi was obviously a brain child of the missionaries, he did not, unlike many writers at that time, allow their influence to engulf his thoughts. He uses a Bible as a technique rather than as an instrument that guides him towards predestined objectives. Le ngcinga kaSaule ingentla igxininisiwe kwilixa elingaphambili nguDikeni (1992: 12) xa wayesithi: It is clear that Mqhayi as one of the early writers could not address the political situation of the South Africa directly in his novel. He had to use an extended metaphor to avoid the strict laws of censorship. This he did by using a Biblical story and adapting it to his culture. Ngokwezi ngcali zimbini, kuyaqapheleka ukuba nangona uMqhayi lo ifuthe laseNtshona lazama kangangoko linako ukumthwebula kodwa ukuhlakanipha kwakhe kwamenza wagwencela okwesikhwenene kwiingcambu zakhe, kwisizwe sakhe, kumasiko nezithethe zakwaXhosa. Kungani ke ukuba singangamphakamiseli phezulu lo mbhali ngokuthi simane sindwendwela iimbalo zakhe sihlaba sikhangela ukuba zithetha ukuthini na kuthi sizwe sikaXhosa xa sikule ndawo sikuyo nje? Kwelinye icala, uMkonto (2005) umqhwabela izandla uTamsanqa xa athi nangona wayefundile akazange ayivumele imfundo imntywilisele eludakeni lwaseNtshona hleze buthi obu buncwane bezi ncwadi zakhe zifana no “Buzani Kubawo” (1958), “Ukuba Ndandazile” (1967), “Imitha Yelanga” (1967) kunye nezinye zaziya kufela engqondweni yakhe engakhange afundise umzi kaXhosa ngobuXhosa bawo. UMkonto (2005: 17) uhambisa athi xa ethetha ngoTamsanqa: Most of his experiences which he shared with people at the time were of hardships ... probably these were some of the experiences that triggered the themes expressed in ‘Buzani kubawo’ and ‘Ukuba ndandazile’ Ngokwala mazwi angentla, okona kuncomekayo ngoTamsanqa kukuba uthe nokuba sele ehlangabezana neenzingo zobomi kodwa wabona kukuhle ukuba afundise umzi kaXhosa ngaloo mahla ndinyuka kuba kakade lisiko kwaXhosa into yokuba xa uye wagileka endaweni ethile uze ufundise abanye ukwenzela ukuba bangangeni kulaa mgibe ubuwele kuwo. Bubuntu ke obo. Ubukhulu becala bezinto athe wadlula kuzo uTamsanqa zicazululwe kwisahluko sesibini esidandalazisa ubunzululwazi mlando mbali wobom ngababhali. Okunye, uTamsanqa sesinye sezizukulwana esathi saneTamsanqa lokukhula ngeliya xesha amasiko nezithethe kwaXhosa bezisaqhutywa ngendlela encomekayo kunangoku, kodwa umfundi makaqaphele ukuba umphandi akazami kuthelekisa amaxesha amasiko nezithethe ezaziqhutywa kodwa ubona kubalulekile ukuba icace inkolelo ethi amasiko nezithethe namaxesha awayeqhutywa ngawo awasafani. Kolu phando nzulu okunye okuphambili kukuthi nangona aba babhali babini bathi basebenzisa ulwimi oluntsokothileyo nezagwelo zokubhala ezifihlakeleyo ngendlela enomkhitha kodwa loo nto ibe lulutho kumzi kaPhalo kuba ushiyeke ufumbethe ulwimi lwesiXhosa. Ngaphezu koko amaXhosa ashiyeke efumbethe ulwazi ngamasiko nezithethe ekusafuneka efundisiwe. Ingcambu yolu phando ke ingamasiko nezithethe kusetyenziswa isiThako samaSiko neziThethe esiza kuchazwa banzi kwimihlathi engezantsi. Ngaphandle kokuphonononga nzulu intsingiselo yamasiko nezithethe, olu phando lukwayinkuthazo kwabanye ababhali ukuba bazeke mzekweni benjenjeya ukuzalisa umphanda kaXhosa ngamasiko nezithethe kunye nolwimi olusulungekileyo khona ukuze izizukulwana ngezizukulwana zibe nento yokufunda. Ukongeza, kukukhuthaza abo babhali baneembalo ezintlakekileyo nezibutenxarha ngokwamasiko nezithethe, nolwimi ke, ukuba baziqhelanise nokufunda iincwadi zesiXhosa, bafunde isiXhosa, baphande ngokuzinikela ngemiba yesiXhosa. Njengamntu mtsha, olu phando lukhuthaza olunye ulutsha ngokubaluleka kokulondolozwa kwenkcubeko ukuze isizukulwana esizayo sibe nokufunda kuyo. Uphando olu lujolise ekukhuliseni iimbalo zesiXhosa ingakumbi ke xa sele lubhalwe ngesiXhosa. Likho iqaqobana elibhalileyo ngesiXhosa kodwa ezinye zezo mbalo ziyakhwinisa ngenxa yegrama etenxileyo, umgangatho ophantsi wokusetyenziswa kolwimi ukunonga iintetho, nezinye iziphene. Masibe sisithi ziinzame ekukhucululeni nasekuphuculeni oko kwenziwa ngabeLungu; masingaligxeki kakhulu elo gcuntswana. Enye yezinto ezikhwinisayo kuluncwadi lwesiXhosa kukunqongophala kweencwadi ezibonisa isiNtu sethu ngendlela egqibeleleyo nemsulwa. Iyathuthumba into yokunqongophala kweencwadi ezingembali yethu ebhalwe sithi. Oku kunqongophala kufika kube negalelo elibi kubafundi neetitshala zesiXhosa ezona kufuneka zingcamle ubuncwane benkcubeko yazo kunye nabafundi jikelele. Iincwadi eziya kuthi zisetyenziswe zezo zababhali abaziinjojeli kubhalo lwesiXhosa, uS.E.K. Mqhayi noW.K. Tamsanqa. Isizathu soko asikokuba umphandi uzama ukuthelekisa ababhali koko uya kubachonga, okokuqala, ngenxa yokuba bengababhali abaphume izandla kuncwadi lwesiXhosa. Okwesibini, kunconywa ubuchule babo ekusebenziseni ulwimi nesakhono njengesixhobo sokuphakamisa umgangatho woncwadi lwesiNtu ngokuyeleleneyo namasikonezithethe. Okwesithathu, iimbalo zabo zezinye zeembalo ezithe zaphakanyiswa kakhulungabaphandi de zafumana amawonga ngamawonga. Okwesine, kudederhu lweencwadizesiXhosa ezingaka andinokwazi ukuthi ndilume umthamo omkhulu endizojika ndixakane nawo ndingakwazi ukuwuhlafuna ndiwucokisise hleze ndomiwe emqaleni ndingabisalugqiba kwa olo phando.
- Full Text:
- Authors: Diko, Mlamli
- Date: 2020
- Subjects: Xhosa (African people) , Mqhayi, S E K -- Ityala lamawele , Tamsanqa, Witness K -- Ukuba ndandazile , Xhosa (African people) -- Social life and customs , Authors, South African -- 19th century -- Criticism and interpretation , Xhosa (African people) -- Rites and ceremonies , Mqhayi, S E K -- Critisicism and interpretation , Tamsanqa, Witness, K -- Criticism and interpretation , Xhosa literature -- Criticism and interpretation , Xhosa fiction -- History and criticism
- Language: Xhosa
- Type: text , Thesis , Masters , MA
- Identifier: http://hdl.handle.net/10962/145232 , vital:38420
- Description: Olu phando lujolise ekubhentsiseni nasekuphononongeni nzulu indima yamasiko nezithethe kwiincwadi ezichongiweyo zesiXhosa ezizezi, “Ityala Lamawele” (1914) ibhalwe nguSamuel Edward Krune Mqhayi kunye no “Ukuba Ndandazile” (1967) ibhalwe nguWitness Kholekile Tamsanqa. Amasiko nezithethe aya kuthi aphononongwe ngala: ukulobola, ingqithi nesithembu. Kwakhona, la masiko nezi zithethe ziya kuthi ziphicothwe kugudlwa kwizinto zesiNtu ezinobuzaza eziqhushekwe zaze zancathama phantsi kwawo. Umzekelo, phantsi kwesiko lokulobola kukho izithethe ezithiwe qhushe phantsi kwalo ezifana nokuhota, ukuyalwa komtshakazi nezinye. Zonke ezi zinto ziya kuthi zivelelwe. La masiko nezi zithethe zichongwe kuba kukholeleka into ethi zitshatshele ngokwendima eziyidlalayo kwezi ncwadi zimbini. Ukubalasela kwawo la masiko nezithethe akwaneli ekubeni indima yawo ityhilwe kwezi ncwadi kuphela, koko indima yawo ithi ityhile banzi ngentlalo kaXhosa. Lilonke, aba babhali babini ababhali ngezinto ezingaziwayo okanye ezibuntsomirha, koko babhala ngemiba echaphazela amaXhosa ngqo. Umphandi uya kuthi aqhaqhe iindlela la masiko nezithethe aqhutywa ngazo, iinjongo zokwenziwa kwawo kwakunye neziphumo xa ethe la masiko enziwa okanye angenziwa ngokusesikweni. Konke oku kuya kuthi kwenziwe egameni lobuXhosa bemveli. Umphandi uya kukwenza oku ngeenjongo zokuphicotha nzulu intsingiselo ngokwamasiko nezithethe zamaXhosa ezama ukutyhila obona bunyani bufihlakeleyo bamasiko nezithethe kunye nokuzalana kwawo nentlalo yamaXhosa. Ngaphezulu, kukutyhila into ethi kwaXhosa amasiko nezithethe ziintsika zokuphila, ngako oko ananto ithile ayithethayo kuthi thina maXhosa ungaphiki nje kuba ezakwaLizwi zidungadungile ngendlela yazo kumzi kaPhalo ze zasahlukanisa nezinto zoobawo bethu. Kunamhlanje nje azinqabanga iintetho ezithi ukunqula iminyanya nezinyanya bubuhedeni, ukuxhela ibhokhwe kuyongxengxezwa bubudimoni. Kule ngxoxo, kuya kujongwa isakhono nobuchule bababhali abathe babusebenzisa njengesixhobo sokukhusela inkcubeko yamaXhosa eyathi yabhunyulwa ngamaNgesi yasala nje ibhityile, yiyo ke ngoku le esele igululwa okwamathumbu ngurhulumente wenkululeko. Lilonke, kwa kolu phando kunconywa ababhali abaziingcungela ekubeni basebenzise ulwazi lwabo lolwimi ekukhuseleni inkcubeko yamaXhosa athi xa ahlomla ngayo uMkonto (2005: v) athi: The study of the survival of cultural traditional customs in isiXhosa literature is an overdue task facing literary critics. Le ngcali ingentla apha ihlaba ikhwelo kubaphandi besiXhosa ukuba banyathelele phezulu bephanda bebhentsisa ubunyani bamasiko nezithethe kuncwadi lwesiXhosa. Olu phando, ngaphezu kwazo zonke izizathu, lusabela elo khwelo. Kwelinye icala, uthi uSaule (1996) xa ethetha ngoMqhayi, nangona uMqhayi lo wayenobuhlobo nabefundisi bezakwaLizwi nokhanyo kodwa akazange ayivumele ingqondo nentliziyo yakhe ithwetyulwe ziinkolo neenkcubeko zasemzini. Ukutsho ngokwakhe oku uSaule (1996: 20) xa ahambisa enjenje: Although Mqhayi was obviously a brain child of the missionaries, he did not, unlike many writers at that time, allow their influence to engulf his thoughts. He uses a Bible as a technique rather than as an instrument that guides him towards predestined objectives. Le ngcinga kaSaule ingentla igxininisiwe kwilixa elingaphambili nguDikeni (1992: 12) xa wayesithi: It is clear that Mqhayi as one of the early writers could not address the political situation of the South Africa directly in his novel. He had to use an extended metaphor to avoid the strict laws of censorship. This he did by using a Biblical story and adapting it to his culture. Ngokwezi ngcali zimbini, kuyaqapheleka ukuba nangona uMqhayi lo ifuthe laseNtshona lazama kangangoko linako ukumthwebula kodwa ukuhlakanipha kwakhe kwamenza wagwencela okwesikhwenene kwiingcambu zakhe, kwisizwe sakhe, kumasiko nezithethe zakwaXhosa. Kungani ke ukuba singangamphakamiseli phezulu lo mbhali ngokuthi simane sindwendwela iimbalo zakhe sihlaba sikhangela ukuba zithetha ukuthini na kuthi sizwe sikaXhosa xa sikule ndawo sikuyo nje? Kwelinye icala, uMkonto (2005) umqhwabela izandla uTamsanqa xa athi nangona wayefundile akazange ayivumele imfundo imntywilisele eludakeni lwaseNtshona hleze buthi obu buncwane bezi ncwadi zakhe zifana no “Buzani Kubawo” (1958), “Ukuba Ndandazile” (1967), “Imitha Yelanga” (1967) kunye nezinye zaziya kufela engqondweni yakhe engakhange afundise umzi kaXhosa ngobuXhosa bawo. UMkonto (2005: 17) uhambisa athi xa ethetha ngoTamsanqa: Most of his experiences which he shared with people at the time were of hardships ... probably these were some of the experiences that triggered the themes expressed in ‘Buzani kubawo’ and ‘Ukuba ndandazile’ Ngokwala mazwi angentla, okona kuncomekayo ngoTamsanqa kukuba uthe nokuba sele ehlangabezana neenzingo zobomi kodwa wabona kukuhle ukuba afundise umzi kaXhosa ngaloo mahla ndinyuka kuba kakade lisiko kwaXhosa into yokuba xa uye wagileka endaweni ethile uze ufundise abanye ukwenzela ukuba bangangeni kulaa mgibe ubuwele kuwo. Bubuntu ke obo. Ubukhulu becala bezinto athe wadlula kuzo uTamsanqa zicazululwe kwisahluko sesibini esidandalazisa ubunzululwazi mlando mbali wobom ngababhali. Okunye, uTamsanqa sesinye sezizukulwana esathi saneTamsanqa lokukhula ngeliya xesha amasiko nezithethe kwaXhosa bezisaqhutywa ngendlela encomekayo kunangoku, kodwa umfundi makaqaphele ukuba umphandi akazami kuthelekisa amaxesha amasiko nezithethe ezaziqhutywa kodwa ubona kubalulekile ukuba icace inkolelo ethi amasiko nezithethe namaxesha awayeqhutywa ngawo awasafani. Kolu phando nzulu okunye okuphambili kukuthi nangona aba babhali babini bathi basebenzisa ulwimi oluntsokothileyo nezagwelo zokubhala ezifihlakeleyo ngendlela enomkhitha kodwa loo nto ibe lulutho kumzi kaPhalo kuba ushiyeke ufumbethe ulwimi lwesiXhosa. Ngaphezu koko amaXhosa ashiyeke efumbethe ulwazi ngamasiko nezithethe ekusafuneka efundisiwe. Ingcambu yolu phando ke ingamasiko nezithethe kusetyenziswa isiThako samaSiko neziThethe esiza kuchazwa banzi kwimihlathi engezantsi. Ngaphandle kokuphonononga nzulu intsingiselo yamasiko nezithethe, olu phando lukwayinkuthazo kwabanye ababhali ukuba bazeke mzekweni benjenjeya ukuzalisa umphanda kaXhosa ngamasiko nezithethe kunye nolwimi olusulungekileyo khona ukuze izizukulwana ngezizukulwana zibe nento yokufunda. Ukongeza, kukukhuthaza abo babhali baneembalo ezintlakekileyo nezibutenxarha ngokwamasiko nezithethe, nolwimi ke, ukuba baziqhelanise nokufunda iincwadi zesiXhosa, bafunde isiXhosa, baphande ngokuzinikela ngemiba yesiXhosa. Njengamntu mtsha, olu phando lukhuthaza olunye ulutsha ngokubaluleka kokulondolozwa kwenkcubeko ukuze isizukulwana esizayo sibe nokufunda kuyo. Uphando olu lujolise ekukhuliseni iimbalo zesiXhosa ingakumbi ke xa sele lubhalwe ngesiXhosa. Likho iqaqobana elibhalileyo ngesiXhosa kodwa ezinye zezo mbalo ziyakhwinisa ngenxa yegrama etenxileyo, umgangatho ophantsi wokusetyenziswa kolwimi ukunonga iintetho, nezinye iziphene. Masibe sisithi ziinzame ekukhucululeni nasekuphuculeni oko kwenziwa ngabeLungu; masingaligxeki kakhulu elo gcuntswana. Enye yezinto ezikhwinisayo kuluncwadi lwesiXhosa kukunqongophala kweencwadi ezibonisa isiNtu sethu ngendlela egqibeleleyo nemsulwa. Iyathuthumba into yokunqongophala kweencwadi ezingembali yethu ebhalwe sithi. Oku kunqongophala kufika kube negalelo elibi kubafundi neetitshala zesiXhosa ezona kufuneka zingcamle ubuncwane benkcubeko yazo kunye nabafundi jikelele. Iincwadi eziya kuthi zisetyenziswe zezo zababhali abaziinjojeli kubhalo lwesiXhosa, uS.E.K. Mqhayi noW.K. Tamsanqa. Isizathu soko asikokuba umphandi uzama ukuthelekisa ababhali koko uya kubachonga, okokuqala, ngenxa yokuba bengababhali abaphume izandla kuncwadi lwesiXhosa. Okwesibini, kunconywa ubuchule babo ekusebenziseni ulwimi nesakhono njengesixhobo sokuphakamisa umgangatho woncwadi lwesiNtu ngokuyeleleneyo namasikonezithethe. Okwesithathu, iimbalo zabo zezinye zeembalo ezithe zaphakanyiswa kakhulungabaphandi de zafumana amawonga ngamawonga. Okwesine, kudederhu lweencwadizesiXhosa ezingaka andinokwazi ukuthi ndilume umthamo omkhulu endizojika ndixakane nawo ndingakwazi ukuwuhlafuna ndiwucokisise hleze ndomiwe emqaleni ndingabisalugqiba kwa olo phando.
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