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inkholo yesintfu inguko konkhe lokukumuntfu. Mdende ufakazelwa nguMbiti, (1982) nakabeka ngemagama akhe atsi: Because African Religion developed together with all the other aspects of the heritage, it belongs to each people within which it has evolved. It is not preached from one people to another. Therefore a person must be born in a particular African people in order to be able to follow African Religion in that group. It would be meaningless and useless to try and transplant it to an entirely different society outside of Africa, unless African peoples themselves go with it there. Even within Africa itself, religion takes on different forms according to different tribal settings. For that reason, a person from one setting cannot automatically and immediately adjUst himself to or adopt the religious life of other African peoples in a different setting. The people of Europe, America or Asia cannot be converted to African Religion as it is so much removed from their geographical and cultural setting. (Mbiti, 1982:12-13). Loku kukubeka ngalokusebaleni kutsi inkholo yesintfu ingulabo bantfu, angeke nani wakwati kutsatsa umuntfu longasuye wemdzabu utsi utawuvisisa inkholo yesintfu. Kungako Achebe naMaja-Pearce, (1964) bagcizelela kutsi bantfu labamnyama abacalanga kuva ngemasiko ngekufika kwebelumbi njengobe sekubonakala kwangatsi belumbi ngibo labasifundzisa emasiko. Loku bakusho emhlanganweni webabhali lobewufundzisa ngebuve nesitfunti sebantfu bendzabuko. Lomhlangano bewutama kutsi bantfu babuyisele bubona babo. Asibeve bo-Achebe naMaja-Pearce nababeka ngemagama abo kanjena: African people did not hear of culture for the first time from Europeans; that their societies were not mindless but frequently had philosophy of great depth and beauty, that they had poetry, and above all, they had dignity. It is this dignity that many African peoples all but lost in the colonial period and it is this dignity that they must now regain ...the writer's duty is to help them regain it. (Achebe naMaja-Pearce, 1964:157). Vele sitfunti sebantfu bemdzabu salahleka kudzala abasativa bangibo, ingani belumbi bafike batentela matsandza, behlisa sitfunti semasiko abendzabuko. 158
Loku bakwenta ngobe vele banetinhloso tabo labaticondzile. Bebati kutsi umuntfu ungamlahlisa loku labambelele kuko, utawuba sigcila sakho. Nangempela tinhlelo tabo taphumelela ngobe ekugcineni utfola kutsi sengibo bantfu bemdzabu labanyembenya loku kwabo lokungekwendzabuko. Imboza lenjengalena idzinga sive sisukume sime ngetinyawo. Kungako kushaywa inyandzaleyo kutsi bantfu bakitsi abavuke emacandzeni, babuke kutsi itolo sasiphila njani. Kunelitsemba kutsi ngekwente njalo, kukhona inhlaseyeyana lesingayitfola ibe Iikhambi lekulapha lelive letfu leseliphendvuke inkhundla yetigilamikhuba. Inkholo yesintfu ingulenye indlela yekubuyisa live letfu ngobe ifaka emasiko etfu ekhatsi. Umuntfu akatikhobosi nakalandzela emasiko, ingani nguwo lamenta ative angumuntfu sibili. Alikho likhambi lelingabuyisela simo bantfu labatitfola bakuso kulamalanga ngaphandle kwekutsi babuke kutsi emuva labadzala bebaphila njani bese batsatsa loku lokuhle lokungabaphilisa baye nako embiJi. PheJa konkhe loku lesikubona kwenteka lamalanga mayelana nekulahlekelwa sitfunti nebuntfu kwebantfu bendzabuko akwentekanga ngeliphutsa kepha kwahlelwa belumbi kute batotentela matsandza njengobe nyalo sesifuna kuphila njengabo. Kantsi phela belumbi besolomane baphika bahlanta labakudle ngayitolo kutsi ikhona intfo lekutsiwa yinkholo yesintfu kepha babe babona kutsi bantfu labakholelwa kuyo lenkholo bayaphiJa futsi akukho nkinga labahlangabetana nave bantfu ngekukholelwa kulenkholo yabo. Phela belumbi kugcilata bantfu bendzabuko, ngiko lebebakuhambela embili. Manje bebabona kutsi inkholo yesintfu ibenta bahlangane kungabi lula kubagcilata. Kuliciniso kutsi naniyinkhatsa akekho longanicheketa kepha nalomunye atibambele kukwakhe kulula kuniketula. Chidester, (1996) uyibeka kahle lendzaba nangemagama akhe abeka kanjena: While denying the African polical rights, British reports found that African religion might provide building blocks for reconstructing a racially segregated and separated South Africa. Ironically, after a century of denial, the government found not only that Africans had a religion but that they had a useful 159
- Page 122: Loku futsi kuhambelana naloku lekuc
- Page 125 and 126: 3.3.2 Urnlandvo webakaMdluli Sibong
- Page 127 and 128: Cishe kunengi lokungashiwo ngalesib
- Page 130 and 131: Indlela 3.3.3.1 Tinanatelo takaSime
- Page 132: Mpembe lefihle lakaLokotfwako Ndleb
- Page 135 and 136: Iichawe Khamukhamu Magcova. BakaMag
- Page 137 and 138: Mahle emacusi Ageza ngelubisi. Indl
- Page 139 and 140: achamuka kulelemaTfonga. Kutsiwa in
- Page 141 and 142: Lukhambule Mnyamandze wakaLaSiwela
- Page 144 and 145: 3.3.6.1 Tinanatelo takaMahlalela Na
- Page 146 and 147: Yicala elikhulu elalimlahla umuntu
- Page 148 and 149: Kuntjintja kwemagama esilumbi kuset
- Page 150 and 151: Lomkhulu, Hurley. Ngenhlanhla saphu
- Page 152 and 153: ukumbiza kahle uthunjana wami zimng
- Page 154 and 155: lamabili leyetsiwa wona isatalwa fu
- Page 156 and 157: ngenca yemfundziso lembi yebatfumbi
- Page 158 and 159: lekutinsika talo lelolikhaya. Kubik
- Page 161 and 162: of all creation, no matter the diff
- Page 163 and 164: ikakhulu uma kukhufunywa ngumuntfu
- Page 166 and 167: aphika bahlante kwayitolo utsi basa
- Page 168 and 169: man's senses and of nature, but hav
- Page 170 and 171: ukhombisa indlela latinyembenya nga
- Page 174 and 175: eligion to the extent that the reli
- Page 176 and 177: Therefore, African Renaissance shou
- Page 178 and 179: instruments for the development of
- Page 180 and 181: sivakashelwa boNkosazane lababephum
- Page 182 and 183: sewente kutsi ube mdzibi munye nala
- Page 184 and 185: 4.4 Budlelwane nemtselela wenkholo
- Page 186 and 187: 'religion' is set apart from Africa
- Page 188 and 189: sprinkled before the altar or poure
- Page 190 and 191: lebekunyembenywa ngulabekunene keph
- Page 192 and 193: SEHlUKO 5 .5.0 LUHLATIYO, lOKUTFOLA
- Page 194 and 195: eing told, and had become the vangu
- Page 196 and 197: labaphekelako kute Iizinga lekudia
- Page 198 and 199: Kubuye kwatfolakala kutsi tibongo t
- Page 200 and 201: yesintfu kepha etimphondvweni temph
- Page 202 and 203: Kuphakanyiswa kutsi bacwaningi baJu
- Page 204 and 205: 6. TINCWADZI LETISETJENTISIWE Acheb
- Page 207 and 208: Marwick, A.G. (1955): The Attitude
- Page 210: Xala, Z.E. Xulu, M. Yinger, J.M. Zu
Loku bakwenta ngobe vele banetinhloso tabo labaticondzile. Bebati kutsi<br />
umuntfu ungamlahlisa loku labambelele kuko, utawuba sigcila sakho.<br />
Nangempela tinhlelo tabo taphumelela ngobe ekugcineni utfola kutsi sengibo<br />
bantfu bemdzabu labanyembenya loku kwabo lokungekwendzabuko. Imboza<br />
lenjengalena idzinga sive sisukume sime ngetinyawo. Kungako kushaywa<br />
inyandzaleyo kutsi bantfu bakitsi abavuke emacandzeni, babuke kutsi itolo<br />
sasiphila njani. Kunelitsemba kutsi ngekwente njalo, kukhona inhlaseyeyana<br />
lesingayitfola ibe Iikhambi lekulapha lelive letfu leseliphendvuke inkhundla<br />
yetigilamikhuba. Inkholo yesintfu ingulenye indlela yekubuyisa live letfu<br />
ngobe ifaka emasiko etfu ekhatsi.<br />
Umuntfu akatikhobosi nakalandzela emasiko, ingani nguwo lamenta ative<br />
angumuntfu sibili. Alikho likhambi lelingabuyisela simo bantfu labatitfola<br />
bakuso kulamalanga ngaphandle kwekutsi babuke kutsi emuva labadzala<br />
bebaphila njani bese batsatsa loku lokuhle lokungabaphilisa baye nako<br />
embiJi. PheJa konkhe loku lesikubona kwenteka lamalanga mayelana<br />
nekulahlekelwa sitfunti nebuntfu kwebantfu bendzabuko akwentekanga<br />
ngeliphutsa kepha kwahlelwa belumbi kute batotentela matsandza njengobe<br />
nyalo sesifuna kuphila njengabo. Kantsi phela belumbi besolomane baphika<br />
bahlanta labakudle ngayitolo kutsi ikhona intfo lekutsiwa yinkholo yesintfu<br />
kepha babe babona kutsi bantfu labakholelwa kuyo lenkholo bayaphiJa futsi<br />
akukho nkinga labahlangabetana nave bantfu ngekukholelwa kulenkholo<br />
yabo. Phela belumbi kugcilata bantfu bendzabuko, ngiko lebebakuhambela<br />
embili. Manje bebabona kutsi inkholo yesintfu ibenta bahlangane kungabi<br />
lula kubagcilata. Kuliciniso kutsi naniyinkhatsa akekho longanicheketa kepha<br />
nalomunye atibambele kukwakhe kulula kuniketula. Chidester, (1996)<br />
uyibeka kahle lendzaba nangemagama akhe abeka kanjena:<br />
While denying the African polical rights, British reports found<br />
that African religion might provide building blocks for<br />
reconstructing a racially segregated and separated South Africa.<br />
Ironically, after a century of denial, the government found not<br />
only that Africans had a religion but that they had a useful<br />
159
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