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How to cite this thesis

Surname, Initial(s). (2012). Title of the thesis or dissertation (Doctoral Thesis / Master’s
Dissertation). Johannesburg: University of Johannesburg. Available from:
http://hdl.handle.net/102000/0002 (Accessed: 22 August 2017).
IKHONO LOKUQANJWA KWABALINGISWA KUMANOVELI ESIZULU
AKHETHIWE. (CHARACTER NAMING IN SELECTED ISIZULU NOVELS)

ngu-

MFANAFUTHI BONGINKOSI MPANZA

UCWANINGO LWETHULWE UKUFEZA IZIMFANELO ZEZIQU

ZeMastazi

EMIKHAKHENI WEZILIMI ZOMDABU

ENYUVESI YASE-JOHANNESBURG

Umeluleki: Dkt I.K. MNDAWE

MANDULO 2022
UHLU LWEZIHLOKO
Isifungo I
Umnikelo II
Amazwi okubonga III
Iqoqa IV
1. ISAHLUKO SOKUQALA: ISETHULO SOCWANINGO
1.1 Isingeniso 1
1.2 Intshisekelo yocwaningo 1
1.3 Inhloso yocwaningo 2
1.4 Ukuchazwa kwamagama ocwaningo 4
1.4.1 Igama 4
1.4.2 Onomastiki 4
1.4.3 Ukuqamba igama 4
1.5 Imibuzo yocwaningo 5
1.6 Izindlela zokuqhuba ucwaningo 7
1.7 Umlando wababhali 7
1.7.1 Marvis Barba Sibanyoni 7
1.7.2 Sibusiso Nyembezi 8
1.7.3 Jabulani Caan Buthelezi 9
1.8 Ukufinyezwa kwamanoveli akhethiwe 10
1.8.1 Inkinsela YaseMgungundlovu 10
1.8.2 Impi Yabomdabu Isethunjini 11
1.8.3 Zihlangene Phezulu 12
1.9 Isiphetho 13

2. ISAHLUKO SESIBILI: UKUBUYEKEZWA KWEMIBHALO

2.1 Isingeniso 14
2.2 Okuzokwethulwa kulesi sahluko 14
2.3 Ukuchazwa kwegama 12
2.4 Ukuqanjwa kwamagama 16
2.5 Okubalulekile ngokuqanjwa kwamagama abalingiswa. 18
2.6 Ushintsho ngokuqanjwa kwamagama abalingiswa 21
2.7 Ucwaningo oselwenziwe ngokuqanjwa kwamagama 22
2.7.1 Ucwaningo ngokuqanjwa kwamagama abalingiswa eNingizimu Afrika 26
2.7.2 Ucwaningo ngokuqanjwa kwabalingiswa emazweni angaphandle 28
2.7.3 Ucwaningo ngokuqanjwa kwamagama abantu ezweni lase-Afrika 29
2.7.4 Ucwaningo ngokuqanjwa kwamagama abantu esizweni samaZulu 31
2.7.5 Ucwaningo oluqondene nokuqanjwa kwamagama ahlukene e-Afrika 33
2.7.6 Ukuqanjwa kwamagama emazweni angaphandle 36
2.8 Isiphetho 39
3. ISAHLUKO SESITHATHU: IZINDLELA ZOKUQHUBA UCWANINGO
NEZINJULALWAZI
3.1 Isingeniso 41
3.2 Izindlela zokuqhuba ucwaningo 41
3.2.1 Ukucwaninga ngendlela yekhwalithethivu 42
3.2.2 Okuyikhona ongakufunda ocwaningweni lwekhwalithethivu 46
3.2.3 Izibonelo zendlela yekhwalithethivu 46
3.2.4 Ukusetshenziswa kwendlela yekhwalithethivu 47
3.2.5 Ububi nobuhle bokusebenzisa ikhwalithethivu 47
3.3 Indlela yekhwalithethivu 48
3.3.1 Umehluko phakathi kwekhwalithethivu kanye nekhwantithethivu 50
3.4 Indlela eyingxube 50
3.5 Indlela ezosebenza ekuqhubeni ucwaningo 53
3.6 Imibono yababhali ngokuchazwa kwePharadaymu 53
3.6.1 Izinhlobo zamapharadaymu 56
3.6.2 Ipharadaymu eqondayo 57
3.6.3 Ipharadaymu ebikezelayo 58
3.6.4 Ipharadaymu ekhululayo 58
3.6.5 Ipharadaymu ehlukanisayo 59
3.6.6 Ipharadaymu eyengamele ucwaningo 60
3.6 Injulalwazi yocwaningo 61
3.6.1 Injulalwazi yokwethiwa kwamagama 63
3.6.2 Umlando kaNicholaisen 66
3.7.1Izinjulalwazi zocwaningo 66
3.8.2 Ukuchazwa kwenjulalwazi ye-onomastiki 67
3.8.3 Ukuchazwa kwenjulalwazi Isemantiki 69
3.9 Amasu okuqoqa ulwazi 71
3.9.1 Ukufundwa kwemibhalo eshicilelwe 71
3.9.2 Ubuhle bokufundwa kwemibhalo eshicilelwe 72
3.9.10 Ububi bokufundwa kwemibhalo eshicilelwe 72
4. ISAHLUKO SESIHLANU: IKHONO LOKUQANJWA KWABALINGISWA
KUMANOVELI AKHETHIWE
4.1 Isingeniso 73
4.1.1 Abalingiswa 73
4.1.2 Umlingiswa osemqoka 74
4.1.3 Abalingiswa ababalulekile 75
4.1.4 Abalingiswa abancane 75
4.2 UKUQANJWA KWABALINGISWA ENOVELINI INKINSELA
YASEMGUNGUNDLOVU
4.2.1 UMkhwanazi 76
4.2.2 UThemba 79
4.2.3 UNdebenkulu 82
4.2.4 UThoko 86
4.2.5 UMaNtuli 87
4.2.6 UDiliza 89
4.3 UKUQANJWA KWABALINGISWA ENOVELINI ZIHLANGENE PHEZULU
4.3.1 UThuthukani 91
4.3.2 ULetheni 93
4.3.3 UThembekile 94
4.3.4 UMqondisi 96
4.4 UKUQANJWA KWABALINGISWA ENOVELINI IMPI YABOMDABU
ISETHUNJINI
4.4.1 UBafana 97
4.4.1 UPoppie 97
4.4.3 UHlanganisani 101
4.4.4 U-UZithelile 107
4.4.5 UCele 109
4.4.6 U-Euthenasia 110
4.4.7 U-Melody 112
4.5 Isiphetho 113
5. ISAHLUKO SESIHLANU: UBUDLELWANO EMAGAMENI ABALINGISWA
NEZENZO ZABO
5.1 Isingeniso 114
5.2. Igama lo mlingiswa 114
5.3 UBUDLELWANO OBUKHONA EMAGAMENI ABALINGISWA INKINSELA
YASEMGUNGUNDLOVU
5.3.1 UMkhwanazi 116
5.3.2 UThemba 118
5.3.3 UNdebenkulu 120
5.3.4 UThoko 122
5.3.5 UDiliza 123
5.4 UBUDLELWANO OBUKHONA EMAGAMENI ABALINGISWA KANYE
NEZENZO ZABO ENOVELINI ETHI ZIHLANGENE PHEZULU
5.4.1 UThuthukani 125
5.4.2 UThembekile 128
5.4.3 UMqondisi 130
5.4.4 ULetheni 132
5.5 UBUDLELWANO OBUKHONA EMAGAMENI ENOVELINI ETHI, IMPI
YABOMDABU ISETHUNJINI
5.5.1 UPoppie 133
5.5.2 UMelody no-Euthenasia 136
5.5.3 UHlanganisani 137
5.5.4 UBafana 138
5.5.5 U-UZithelile 140
5.5.6 UCele 141
5.6 Isiphetho 141
6. ISIPHETHO NEZIPHAKAMISO ZOCWANINGO
6.1 Isingeniso 137
6.2 Ukufingqwa kwezahluko 137
6.3 Okutholakele ocwaningweni 138
6.3.1 Ikhono lokuqanjwa kwabalingiswa 139
6.3.2 Amagama abalingiswa nezenzo zabo 139
6.6 Iziphakamiso zocwaningo 140
6.7 Imibuzo Yocwaningo 141
Isiphetho 141
 ISIFUNGO
Mina Mfanafuthi Bonginkosi Mpanza ngiyafunga ngiyagomela ukuthi lolu cwaningo
olusihloko sithi Ikhono Lokuqanjwa Kwabalingiswa Kumanoveli Akhethiwe
EsiZulu lwenziwe yimi, alukaze lwenziwe omunye umuntu ngenhloso yokuthi naye
afeze iziqu zakhe noma lusetshenziswele ukuhlolwa kwamanye amaNyuvesi.
Ngifunga nokuthi imithombo esetshenzisiwe ukuthola ulwazi iveziwe ekugcineni
kocwaningo.

I
 UMNIKELO
Lo msebenzi ngiwunikela kubaba wami ongizalayo uDennis Mandlenkosi Mpanza no-
Aaron Mpanza (ubaba omdala), lapho abasishiya khona asilalanga endleleni kepha
siqhubekele phambili. Ngithi kubona bangisingathe njalo kulomhlaba omagade
ahlabayo baze bangabheki emuva. Ngingeke ngamlibala umama wami ongizalayo
uBongekile Ngubane, yena owabona kufanele ukuthi ngithole ithuba lokuphila lapha
emhlabeni. Ngithi kuye isandla sedlula ikhanda Mbomvu, Somahhashi, Nyoniyezwe,
Matamela.

Lo msebenzi ngithanda ukuphinda ngiwunikele kuNontobeko Ngqulunga kanye no-

Andiswa Fortunate Mkhize ngokuhlale bengikhuthaza bengibuza ngokuqhubekayo
ngocwaningo. Alukho olusina luzibuke. Ngiyabonga nime njalo, nihlezi nazi ukuthi
umuntu ngumuntu ngabantu.

ii
 AMAZWI OKUBONGA
Ngithanda ukudlulisa okukhulu ukubonga kumeluleki wami u-Dkt. I.K. Mndawe
okunguyena muntu owenze lo msebenzi waba impumelelo. Ngibonga umusa wakhe,
isizotha, ukuzithoba, nokukholelwa kimi. Ngibonga nokungilandelela ezama ukuthola
ukuthi umsebenzi kungabe usahamba ngendlela yini. Nalapho sengizwa ukuthi
ngiphelelwa amandla ubezama ngayo yonke indlela ukuthi angikhuthaze. Ngisho
senginhlanhlatha ubengibuyisa endleleni ngale kokudikibala kodwa engikhombisa
indlela okuyiyona okumele ngihambe ngayo.

Kungabe angibenzi ubulungiswa uma ngingabongi ku-Andiswa Fortunate Mkhize,

intokazi esayibamba nayo kusukela kwa-Honours kuze kuzofika lapha esikhona
manje. Ngithi nje isandla sidlula ikhanda; izeluleko, ukubonisana kanye nokuvulelana
izifuba, nakho konke nje ebesikhuluma ngakho okuthinta umsebenzi kanye nempilo.
Ngiyabonga MaMkhize. Ngeke ngayilibala nentokazi yakwaNgqulunga nayo efake
elikhulu iqhaza ekungikhuthazeni ukuthi ngiqhubekele phambili nomsebenzi wami
noma sekungavumi. Ngithi akwenze kimi aqhubeke akwenzele nabanye.

Ngiphinde ngibonge umama wami ongizalayo uMaNgubane kanye noTholakele Alice

Mzimela intombi eyangizalela ubaba. Ngingalibali ukubonga insizwa eyangishiyela
ibele uXoliswa Mpanza, kanye nezinsizwa engiphila nazo uLucky Zulu, Simphiwe
Mhlongo, kanye noGolden Ndlamlenze. Nangomuso nize ningakhohlwa
ukungikhuthaza njengoba nenzile. Amagama ami mancane ukuveza ukuthi ngibonga
kangakanani

Ngaphezu kwakho konke ngidlulisa ukubonga okukhulu kuyena ongabonwayo,

uMvelingqangi. Ngibonga ukuba angiphe umqondo wokucabanga umsebenzi omuhle
kangaka. Ngibonga angiphezi ukube wayengathandi ngabe angikho lapho engikhona
namuhla. Ngithi nje, ngiyabonga. Aqhubeke angihlenge njalo.
 IQOQA
Lolu cwaningo luzobheka ikhono lokuqanjwa kwabalingiswa emanovelini akhethiwe
esiZulu. Amanoveli akhethiwe; Inkinsela YaseMngungundlovu, Impi Yabomdabu
Isethunjini, kanye neZihlangene Phezulu. Lesi sahluko sizokwethula lonke ucwaningo
.Ucwaningo luzokwehlukaniswa ngokwezigaba ezilandelayo esahlukweni sokuqala:
inkinga yocwaningo, inhloso kanye nenjongo yocwaningo, inhlosongqangi
yocwaningo, indlela yokuqhuba ucwaningo, amanoveli akhethiwe ngamafuphi.
Isahluko sesibili sibheka imibhalo ebhalwe abanye abacwaningi ngesihloko esifanayo
noma esithi asifane nalesi esizocwaningwa.

Isahluko sesithathu sizobheka injulalwazi okuyiyona umcwaningi azoyisebenzisa

ocwaningweni lwakhe okuyi-onomastic theory. Isahluko sesine sizobheka ubuhlakani
umbhali abusebenzisile ekuqambeni abalingiswa emanoveli akhethiwe
ocwaningweni. Isahluko sesihlanu sizogxila emagameni abalingiswa, sibheke ukuthi
ngabe izenzo zabo ziyahambelana yini namagama abanikwe wona enovelini. Isahluko
sesithupha lesi esizophetha ucwaningo lonke, siphinde sicubungule ulwazi
olutholakele ocwaningweni lonke.
 SUMMARY
This research will be basically looking at the character naming in the Zulu selected
novels. The three selected novel are Inkinsela yaseMgungundlovu, Impi Yabomdabu
Isethunjini, Zihlangene Phezulu.

Chapter 1: Intoduction
This chapter will introduce the entire study. This section will be divided under this
subtopics: research problems, aims and objectives, significance of the study, cope of
the study, research methodology and the summary of the selected novels.

Chapter 2: Literature review

This chapter gazes in depth study that have been by done other scholars related to
the topic on hand.

Chapter 3: Theoretical Framework

This chapter would be based on a theoretical framework that the study will utilise
which is an onomastic theory.

Chapter4: Author aptitude in naming their characters

This chapter deal with the authors skill and ability in naming their characters.

Chapter 5: The relation between characters’ names and their actions.

This chapter analyse the relation between each characters and their actions. The
focus will be on how characters behaviour follows the meaning of their names.

Chapter 6: Conclusion and Recommendations

This chapter present a general conclusion of the entire study. It also offers
recommendations for further studies.
 ISAHLUKO SOKUQALA
ISETHULO SOCWANINGO
1.1 Isingeniso

Igama libaluleke ukudlula zonke izinto ezikhona emhlabeni, uma sibheka izinto
eziphilayo kanye nezingaphili. Ukubaluleka kwegama kuhamba ibanga elide
empilweni yomuntu, kangangokuba ngisho ukuqamba igama kukodwa, kunomthelela
omkhulu kuyena lowo oqanjiwe. Ukubaluleka kokuqanjwa kwegama kuthinta ngisho
imibhalo yobuciko lapho esingabala khona amanoveli kanye nezindaba ezimfushane.
Ababhali ngaso sonke isikhathi basuke belindele ukuthi abalingiswa baqanjwe
ngokombhalo wenoveli. UMhlongo (2017: 67) uthi amagama ayingxenye yalo lonke
usiko futhi abalulekile kubantu abethiwe wona. Ukuqanjwa kwamagama kuveza ukuthi
cishe kubaluleke kubona bonke abantu, kungagcini emagameni abantu kuphela
kodwa nasemagameni abalingiswa.

Ukuqanjwa kwamagama abalingiswa kubalulekile njengokufanayo namagama

aqanjwa abantu abaphilayo. Igama liwunyombo wakho konke ngomlingiswa enovelini.
Umbhali nombhali usebenzisa izindlela ezihlukene ukubeka umlingiswa ngendlela
afuna ngayo nafisa ukumveza ngayo. Lolu cwaningo lugxile ekubhekeni abalingiswa
kanye namagama abanikezwe wona emanovelini akhethiwe. Igama libalulekile
emibhalweni yobuciko ngoba ngaphandle kwabanlingiswa abaphila enovelini kanye
namagama abanikezwe wona umbhalo awusoze waba nekusasa.

1.2 Intshisekelo yocwaningo

Lolu cwaningo lukhuthazwe ukubona indlela okuyiyona ababhali abaqamba ngayo

abalingiswa kumanoveli amathathu akhethiwe. Umcwaningi ukubone kufanele ukuthi
athathe amanoveli abhalwe eminyakeni eminingi eyedlule amabili, Inkinsela
YaseMgungundlovu, Impi YaboMdabu Isethunjini kanye nenye ebhalwe esikhathini
samanje ethi Zihlangene Phezulu, ekubhekeni kahle ikhono ababhali
abalisebenzisayo ukuqamba abalingiswa amagama. Emanovelini akhethiwe, indlela
yokuqamba abalingiswa ayifani. Uma ababhali beveza abalingiswa, balandela
amagama ababaqambe wona. Ukwakhiwa kwabalingiswa ngale ndlela, yikhona
okwenze umcwaningi waba nelukuluku lokubheka ikhono lokuqanjwa kwabalingiswa
emanovelini akhethiwe. Kungakho uMabuza (2009:22) ethi:

1
 Names of all kinds are social documents, which fix a person
position in the social structure and define his relations to the
member of the society.

(Uhlobo lonke lwamagama liyimqingo yomphakathi

okuyiyona elungisa iphinde ichaze ukuhamba komuntu
emphakathini, luphinde luchaze yena nobudlelwano anabo
nomphakathi ahlala kuwona).
UMabuza (2009) uveza ukuthi amagama awumphumela womphakathi umuntu aphila
kuwona. Ngokusobala ukuqanjwa kwamagama abalingiswa kuchaza ububona
enovelini abasuke bephila kuyona. Umbhali angasebenzisa izindlela ezihlukene
zokunikeza abalingiswa amagama abazowasebenzisa enoveli yakhe. Ukwenza
kanjalo kukhombisa izinhloso ezithile ngombhalo wakhe. Ukufakazela lokhu uPfukwa
(1998:34) uthi:

A name is more than a label which people carry around to

distinguish one person from another, it has a social
significance and a part of the total identity of the bearer.

(Igama lingaphezulu kwento elinanyathiselwe kuyona

ukuze lehlukanise umuntu komunye umuntu, liphinde libe
nokubaluleka kwalo emphakathini kanjalo nengxenye
yomsuka walo kulowo oqanjiwe.)
UPfukwa (1998) uvumelana noMabuza (2009) lapho bethi igama libalulekile
emphakathini, kanjalo nakulowo oqanjwe lona. Umuntu nomuntu unomphakathi aphila
kuwona, njengoba nabalingiswa abasemibhalweni yamanoveli bephila enovelini.
Amagama abaqanjwe wona abalulekile kubona, kanjalo nakubafundi imbala.
Kungagcini lapho kuphela, kodwa namanoveli kumele umbhali akhethe amagama
okuyiwona azongena khaxa kubalingiswa nokwenza kwabo. Intshisekelo
yalolucwaningo ikhuthazwe yikhona kanye ukubheka amakhono ababhali
abawasebenzisayo ekuqambeni abalingiswa.

1.3 Inhloso yocwaningo

Ngalolu cwaningo siqonde ukuqhakambisa ikhono lokuqanjwa kwamagama

abalingiswa kumanoveli. Ekufezeni lokhu ukuze kube impumelelo, kubhekwa
izincwadi ezintathu; Inkinsela YaseMgungundlovu, Zihlangene Phezulu kanye nethi-
Impi Yabomdabu Isethunjini. Ikhono lokuqanjwa kwabalingiswa libaluleke kuyona

2
yonke imibhalo enabalingiswa ngoba konke lokho kuveza ubuhlakani nobuciko
umbhali anabo. Abalingiswa abaqanjwa amagama ngoba nakhu kumele babe nawo,
kodwa banikezwa amagama ngoba kumele bafeze okuthile ngamagama abanikezwe
wona ngokobhalo. Inhlosongqangi enkulu ke yalolucwaningo ukubheka amakhono
ababhali abawasebenzisile ukuqamba abalingiswa babo emanovelini adalulwe
ngenhla.

Ucwaningo luzobuye lubheke indlela abalingiswa abavezwe ngayo. Lapha kuzobe

kubhekwa ukuthi ngabe abalingiswa bavezwe kanjani, nokuthi kungabe
bayawalandela yini amagama abo. Lo msebenzi umcwaningi uqale ukuwucubungula
emuva kokuba abheke ukuthi akekho yini umcwaningi oseke wenza ucwaningo
olufanayo nolocwaningongqangi. Ngokomcwaningi, awukho umsebenzi osuke
wenziwa ngenhloso yokuqhakambisa ikhono lokuqanjwa kwabalingiswa
kusetshenziswa wona amanoveli amathathu akhethiwe. Ngenxa yalokhu,
lolucwaningo luhlose ukuphonsa itshe esivivaneni kubafundi ukuze babenolwazi
olujulile. Ucwaningo luhlose ukuhlomisa abafundi abangafisa ukubhala ngelinye
ilanga ukuthi bazi kabanzi ngezindlela abangazisebenzisa futhi bazilandele uma
beqamba abalingiswa emibhalweni yabo.

Umcwaningi okuyikhona futhi okumsuse phansi waba nogqozi lokwenza lolu

cwaningo ukubaluleka kwamagama abalingiswa emibhalweni yobuciko. Umbhali
usebenzise izincwadi ezabhalwa kudala kanye nenye yezincwadi ezibhalwe manje
ngenhloso yokubheka kungabe ukuthi izindlela zisefana yini abalingiswa abaqanjwa
ngazo. Uma umcwaningi enza ucwaningo usuke enento emhluphayo ngaso sonke
isikhathi, okuyiyonanto eyenza ukuthi agcine ezifunele ngokwakhe ukuthakela ulwazi
kwabanye abantu asebebhalile ukuze afakazela lokho okusemqondweni wakhe.
Ucwaningo lolu luzoveza kabanzi ukuthi ngabe abalingiswa babekwe ezindaweni
ezifanele yini ngokwamagama abanikezwe wona.

1.4 Ukuchazwa kwamagama ocwaningo

Kubalulekile ukuthi umcwaningi achaze amagama aqukethe ucwaningo lwakhe

ngasosonke isikhathi. Kumele amagama achazwe ngasekuqaleni noma selivela
kaningana ocwaningweni kube ukuthi ofundayo usyaliqonda. Lokhoo kumsiza
ekuqondeni nocwaningo ngendlela efanele. Noma engaliqondanga ekuqaleni

3
 kahle kodwa uma sehlangana nalo kaningana ocwaningweni lokho kumnikeza
omunye umqondo wokuzama ukuliqonda kalula.

1.4.1 Igama

Ucwaningo lonke jikelele lusingathwe igama. Lokhu kuchaza ukuthi igama libalulekile
ukuthi lichazwe ukuthi uma khulunywa ngalo kukhulunywa ngani. Igama abantu
abacwaningi balichaza ngezindlela ezihlukene. American college Dictionary
(1991:206) ithi igama ibizo noma inhlanganisela yamagama, kungaba into
ebonakalayo noma kube into eyaziwa ngalo. Igama kuvela ukuthi kungaba into
ebonakalyo noma engabonakali. UNicholaisen (1987: 9) amabizo akuwona amagama
abantu nje nezindawo kuphela futhi amabizo ajwayelekile ngabantu, umphefumulo
noma umzimba. Lezincazelo ziyasekana uNicholaisen uveza ukuthi igama akulona
elabantu kuphela kodwa nezilwane nokunye okungabonakali ngamehlo enyama.
Okuqaphelekayo ngokuchazwa kwegama ukuthi lihlukanisa into kwenye
ngokwehlukana kwayo.

Igama lingaphezu komaka noma izinhlelo zomsindo noma zonkamisa. Igama liveza
umlando nenganekwane namaqiniso. Igama lingachazwa njengebizoqho lapho
likhombisa khona into ethize ngaphandle kokuveza ukuthi imqoka kangakanani. Lo
ngoti uveza ukuthi amagama angaphezu kwezinhlamvu ezakha lona igama.
Okusobala ukuthi igma ngale kokuthi libe igama, kodwa kukhona okufihlekile kulona
igama imbala. Amagama amaningi ase-Afrika aqukethe okuthize kuwona ngaloyo
oqanjiwe kungabe kusempilweni noma embhalweni yobuciko.

1.4.2 Onomastiki

I-onomastiki yaziwa njengeSayensi ecubungula amagama ngokezingxenye

ezihlukene. Isebenzisa amasu amaningi okwethiwa kwamagama. URaper (1987) uthi
I-onomastiki isayensi yokufundwa kwamagama. Uqhuba ngokuthi i-onomastiki inento
yayo eqondile yokufundwa kwamagama efaka izingxenye ezihlukene. Indlela
yokubhekwa kamagama lena evulelekile ngobubanzi bezingxenye zayo. UMachaba
(2004) uthi i-onomastiki ichaza isayensi yokufundwa kwamagama, futhi ifana
njengegatsha elixube ukwethiwa kwamagama kanye nokubulala amagama abevele
ekhona. I-Onomastiki ibheka okuphathelene negama ngokwesayensi yezilimi. Kulolu
cwaningo kusetshenziswe yona i-onomastiki ukubhekwa ukuqamba kwabalingiswa
kumanoveli akhethiwe esiZulu.
4
1.4.3 Ukuqamba igama

Ukuqamba igama kubalulekile, igama njengoba lichaza umuntu siqu sakhe libalulekile
kuyena. Igama lehlukanisa umuntu komunye kungagcini lapho kuphela, nokuqanjwa
kwalo kubalulekile. Ukuqamba igama kuyahlukana ngokwezindawo kanye nezinkolelo
zabantu. UDlamini (2021) uthi ukuqamba amagama emiphakathini kunikeza
ukuqonda ngendlela yesiko umphakathi ophila ngakhona. Igama aligcini ngokuba
igama kuphela futhi liphinde liqanjwe kodwa ukuqamba kukodwa kuveza inqubo
yempilo yasemphakathini walowo oqanjiwe. Umbhali ngisho emibhalweni yobuciko,
lapho esingabala khona amanoveli kanye nezindaba ezimfushane.

Abalingiswa abaqanjwa nje ngoba kumele kodwa kubhekwa inhloso

yokusetshenziswa kwakhe lowo mlingiswa. Ukwazi indawo azobekwa kuyona
enovelini kwenza ukuthi umbhali amqambe ngegama elizoveza ubunjalo bakhe.
Hlengwa (2019) uthu ukuqamba igama kuyinto enkulu emphakathini yize noma izizwe
zibuyekeza ngendlela engafani. Lokhu kubeka ngokusobala ukuthi ukuqamba igama
kuyinto ebalulekile. Ucwaningo yingakho lizobheka ikhono lokuqanjwa kwabalingiswa
emanovelini akhethiwe esiZulu. Inhloso ukuthola umnyombo wobuciko ababhali
abawusebenzisile ekuqambeni abalingiswa.

1.5 Imibuzo Yocwaningo

Ucwaningo ekugcineni kumele luphendule imibuzo esuke ikhona ekuqaleni

kocwaningo. Ukuphenduleka kwemibuzo lokho kusuke kuchaza ukuthi ucwaningo
lube impumelelo ngoba inhloso isuke ifezekile. Imibuzo yocwaningo yakheke ngale
ndlela:

1. Kungabe iliphi ikhono abalisebenzisile ababhali ekuqambeni abalingiswa

abakhethiwe?
2. Kungabe izenzo zabalingiswa ziyahambisana yini namagama abaqanjwe
wona?
3. Kungabe abalingiswa baqanjwe ngendlela elindelekile kumanoveli?

1.6 Ukwethembeka nobuqotho bocwaningo

Umcwaningi uma enza ucwaningo lwakhe kubalulekile ukuthi ngaso sonke isikhathi
athembeke ocwaningweni azolwenza. Umphumela wokucwaningiwe kumele ukholeke
uphinde ulekelelwe amaphuzu afanele. UNyathikazi (2017: 7) uchaza ngale ndlela:

5
 Njengoba imiphumela yocwaningo ungeyethembe
ngokuyibuka ngeso nje, kubalulekile ukuthi umcwaningi
angazisebenzisi izindlela ezinqamulelayo futhi
ezingenakwethenjwa uma eqhuba ucwaningo. Uma
kwenzeke ngendlela engenaqiniso kungaholela ekutheni
umsebenzi wocwaningo ungaphumeleli noma uthole
isijeziso. Kuhle ukuba imibono isetshenziswe emuva
kwalokho umcwaningi bese eveza ukuthi ivelaphi. Ukuveza
kukunikeza isiqiniseko sokuthi uzihluphile ngokufunda
imisebenzi ehlukene ehambisana nesihloko ocwaninga
ngaso.
Umbono kaNyathikazi (2017) ukubeka ngokusobala ukuthi umcwaningi kufanele
athembeke emsebenzini wakhe ngaso sonke isikhathi. Umcwaningi kufanele aziveze
izindawo lapho athakele khona ulwazi uma kukhona abacaphunile abaveze ekugcineni
kocwaningo. Lokhu kuyamphoqa umcwaningi ukuthi ahambe ngomgudu ofanele.
Ngakho-ke, umcwaningi kulolu cwaningo uzolandela yonke imigudu efanele.
Ekugcineni kocwaningo umcwaningi uzoveza izinsiza okuyizona ezimlekelelile
ekwenzeni ucwaningo lwakhe.

1.7 Indlela yokuqhuba ucwaningo

Ucwaningo nocwaningo lunendlela esetshenziswayo ukuze umbhalo ube impumelelo.

Umcwaningi angasebenzisa indlela eyodwa noma ngaphezulu. Ucwaningo yilona
kanye oluzicabela indlela okuyiyona umcwaningi okumele ayisebenzise
ezotshenziswa kulolu cwaningo ikhwalithethivu. UNgema (2020: 10) uyichaza kanje
le ndlela:

Qualitative research design use methods that are distinct

from those used in quantitative design. To be sure,
qualitative designs are just as sysyematic as quantitative
designs, but they emphasise gathering data on naturally
occurring phenomena. Most of these data are in the form of
words rather than numbers.
(Indlela yekhwalithethivu isebenza ngokuhluka uma
iqhathaniswa neyekhwantithethivu. Ukuba nesiqiniseko,
indlela yekhwalithethivu ihleleke njengeyekhwantithethivu,
kodwa yona igqugquzela ukuhlanganiswa kolwazi
ngamagama kungabi izinombolo).

6
Indlela yekhwalithethivu iyona kuphela eqoqa ulwazi olubhaliwe ingasebenzisi ulwazi
olufaka izinombolo. UNgema (2020) uveza ukuthi indlela yekhwalithethivu ilwa
nokusebenzisa ulwazi oluqoqelwa ndawonye emiqingweni ehlukene ukuze
kutholakale ulwazi kanye namaqiniso. UNxumalo (2021:51) uthi:

The qualitative research method is the only way of giving

the appropriate and deep recorded knowledge.
(Ikhwalithethivu iyona ndlela kuphela yokunikeza ulwazi
olufanele nolubhaliwe lwaqoshwa ngokucophelela.)
UNxumalo (2021) usavumelana nokushiwo uNgema (2020) ngenhla ukuthi
ikhwalithethivu icwaninga ngendlela ejulile. Lolu cwaningo luzosebenzisa imiqingo
yamabhuku ahlukahlukene, izincwadi, ama-athikili, i-inthanethi kanye nolunye ulwazi
olwengeziwe ekutholeni ulwazi. Kulolu cwaningo alukho ulwazi oluzovela olutholakale
kuxoxiswana nabantu. Ucwaningo luzosebenzisa amanoveli amathathu ewonke.
Yilawa: Inkinsela YaseMgungundlovu, Impi yaboMdabu Isethunjini, kanye
nethiZihlangene Phezulu

Kuzophindwe kufundwe izincwadi okuyizona ezizolekelela kulwazi-nzulu ekuqanjweni

kwabalingiswa kanye nekhono ababhali abalisebenzisayo. Lokhu kuyobe kwenziwa
ngoba umcwaningi efuna ukuqhakambisa amakhono ababhali ababhale lezi zincwadi
ezintathu ezikhethiwe.

1.8 UMlando wababhali bamanoveli

1.8.1 Marvis Barbara Sibanyoni

U-Mavis Barbara Sibanyoni wazalelwa endaweni yaseJourberton eKlerksdorp

esifundazweni saseNtshonalanga yezwe eNingizumu Africa. Ukhulele e-Watville
manje uzinze endaweni yaseCrystal Park, eBenoni. Imfundo yakhe yamabanga
aphezulu uyenze Etwatwa Secondary School e-Wattville kanye naseKatlehong High
School. Uqale ukusebenza enkampanini eyaziwa ngokuthi i-Handler and Hendlers
eBoksburg, esebenza njengomabhalane kumahhovisi ale nkampani, waphinda waba
yilungu lenhlangano yabasebenzi.

Inkampani ayesebenza kuyona kulapho aqala khona ukundlondlobala ngothando

lwezombusazwe. Usebenze ezindaweni eziningana. Njengamanje usebenza

7
kuhhovisi lakwa-Community Development Workers (CDW-Directorate, Gauteng
Provincial Government).

1.8.2 Sibusiso Nyembezi

USibusiso Nyembezi wazalelwa endaweni yaseBabanango eNyakatho neNatali.

Ngokozalo ungowesibili ezinganeni zakwabo. Wafunda imfundo yakhe yamabanga
aphansi eVryheid kanye naseMnambithi. Waqhuba imfundo yakhe yamabanga
aphezulu eMariannhill, St Francis College. Imfundo yakhe yamabanga aphakame
waqeqeshwa eNuttal Trainingi College e-Edenedale kanye nase-Adams college e-
Manzimtoti eqeqeshelwa ubuthishela. Ngeminyaka yo-1941 waqala imfundo
ephakeme eNyuvesi yaseFort Hare lapho wenza khona izifundo zakhe ze B.A
owaziphasa ngamalengiso isiZulu kanye nesiNgisi.

USibusiso Nyembezi wake wasebenza enyuvesi yase-Fort Hare efundisa

ewuSolwazi. Emuva kokuba yeke ukusebenza kule nkampani yakwaShuter and
Shooter ngonyaka ka-1959, ilapho aqala khona ukushicilela izincwadi ezibhalwe
ngolimi lwabantu abansundu. Washicilela izincwadi waze wathatha umhlalaphansi.
Ekubhaleni kwakhe izincwadi ngonyaka ka-1976, waba ingxenye yebhodi KwaZulu
Natal lapho adlala khona enkulu indima ekushintsheni kwegama elithi- Reach Out
Publisher. Njengomuntu owayenethalente eliyisimanga, washicilela izincwadi eziningi
emlandweni wakhe, kungewona amanoveli kuphela, kepha kufaka nazo izinkondlo
kanye nobuciko bomlomo. Eminye yemisebenzi ayibhala yilena elandelayo.

 1950 – Mntanami Mntanami

 1965- Saphela Izingozi Nokuphelelwa Wubuntu!
 1953- Ubudoda Abukhulelwa
 1954- Zulu Proverbs
 1956- Uhlelo LwesiZulu
 1958- Learn Zulu
 1958- Izibongo Zamakhosi
 1961- Inkinsela YaseMgungundlovu
 1963- Imisebe Yelanga
 1963- Izimpophoma Zomphefumulo
 1963-Amahlunga Aluhlaza
 1964- Compact Zulu Dctionary

8
  1966- Inqolobane Yesizwe
 1981- IGoda
 1981- Isibuko Senhliziyo
 1987- ULutya
 1990- Learn More Zulu. UMgungundlovu: Shuter and shooter; EGoli
 1992- Isichazamazwi Sanamuhla Nangomuso.

Lo mbhali wayebuye atolike izincwadi ezibhalwe ngesiLungu eziyisa esiZulwini. Enye

yezincwadi isihloko sayo sithi Cry, the beloved Country (Lafa Elihle Kakhulu).
Ngonyaka ka-1997 kwatholakala ukuthi unesifo sengqondo bazama oDokotela
ukumsiza kodwa akazange esalulama wadlula emhlabeni.

1.8.3 UJabulani Canaan Buthelezi

Unguthisha odabuka eLennoxton eNewcastle. Wafunda e-St Lewis Betrands School

eNcandu. Ukufunda wase eqhubekela e-Amanzimtoti Training College. Iqhuzu lakhe
lokuqala le-BA walithola eNyuvesi yakwaZulu. Amanye alandelayo iBA-Hons neB.Ed
wawazuza eNyuvesi yaseNingizimu Afrika. Wabe esethola iziqu zeMA (Ed. Admin),
MA (History), MA (Adlt and Contn.Ed) kanye nePhD E-Michingan State University
eMelika. Emuva kwalokho wazuza iziqu zeMA (creative writing) phesheya
kwezilwandle e-Colombus University, e-Los Angeles, USA.

Ngo-1933 wemukela umklomelo we-African Heritage Literary Award nomklomelo we-

M-Net Book Prize ngebhuku elinesihloko esithi, Kushaya edonsayo. Unyaka ka-1994
kwaba unyaka omkhulu kuyena ngoba wahlabana ngomklomelo we- African Heritage
Literary Award kanti ngonyakka ka-1995wemukela i-M-Net Book Prize ngencwadi ethi
Impi Yabomdabu Isethunjini. Ngo-1998 waklonyeliswa nge-African Heritage Award
ngencwadi ethi ‘Úze ungalokoti”. Izinkondlo zalo mlobi zazitholakala nakuTsotso,
ibhuku elikhipha kanye neNyuvesi yaseZimbabwe. Izincwadi azibhala yilezi
ezilandelayo

 Uze Ungalokoti (Zulu Novel)

 Hhawu Bantabethu! (Zulu Play)
 Uyadela Wena Osulapho (Zulu poetry)
 Indebe Yami Iyachichima (Zulu novel)
 Nilibangisaphi Ma-Afrika? (Zulu Novel)
 Lezi Zinkondlo Zami Zimbokodo (Zulu poetry)
9
  Izingqalabutho Zakithi KwaMalandela
 Poetry for the Young South Africans
 Ubaba uRolihlahla Dalibhunga Nelson Mandela: Ukukhukhulela-ngoqo
wocwaningo
 Made of Sterner Stuff
 Amakholwa High School
 Principal for the New South Africa
 Don’t Squander our Dearly-bought Freedom
 Learn isiZulu: An Easy way for Adult Learners.
 Baba Rolihlahla Dalibhunga Nelson Mandela an Ecological Study
 Side by Side: Poetry from a South African and Nigerian African
 Ferminist Epistemologies and African Women way of Knowing in South
Africa
 The Dynamics of University Education Transformation in Post-apartheid
South Africa
 Bantu School Board: Missed Opportunities of Community involvement in
Education

Lo mbhali waziwa njengothisha omkhulu wase-Amakholwa High School kanti waqala

ukuphatha eBuhle Buyeza Secondary School, eMdlovana. Waphinde waphatha
naseZibukezulu High School nakwaMpande High School. Lezi zikole zitholakala
eMgungundlovu. Lo mbhali uyisakhamuzi sase-Endendale lapho ekhunjulwa khona
ngokuphosa induku ebandla. EMelika usebenza ukuqeqesha othisha ku-Multiple
Perspective Teacher Education eMichingan State University. Lo mbhali uke waphinda
futhi wafundisa e-Albion College njengophrofesa, engagcini lapho futhi uwumbhali
owuthisha.

1.9 Ukufinyezwa kwamanoveli akhethiwe

1.9.1 Inkinsela YaseMgungundlovu

Le noveli ibhalwe ngesikhathi sakudala lapho abantu babesaphila khona impilo

engaphucuzekile, behamba amade amabanga uma befuna izinto ababezoqhuba
ngazo impilo. Ngalesi sikhathi sempilo kwakusahamba ibhasi elilodwa endaweni
yaseNyanyadu ngelanga, ibhasi uma lalikushiya kwakucaca ukuthi lokho owafuna
ukuyokwenza ngasedolobheni sewuyokwenza ngakusasa. Ngalesi sikhathi

10
okubhalwe ngaso inoveli, iposi lalisalandwa kathathu evikini kuphela. Abantu
ababefuna ukushaya izingcingo, kwakuphoqa ukuthi bahambe elide ibanga beye
eThisayidi. Umbhali wale ncwadi usethulela indikimba yobugebengu obenziwa
umnumzane owafika eNyanyadu ezenza osiza abantu ngokubafakela izinkomo
endalini, owayaziwa ngokuthi uC.C Ndebenkulu ababenembile babembiza
ngesikwaya.

UMnumzane uNdebenkulu wazichaza njengomuntu owazana nabelungu futhi

ozinikele ngendlela exakile ekusebenzeni nabantu abamnyama. Wathi kubantu
baseNyanyadu usiza abantu ngokubadayisela izinkomo futhi aphinde asize abantu
abafuna ukuboleka imali ngemihlaba yabo. Umfana kaMpungose owayesebenzela
ngasedolobheni wabiza imbizo ngoba wayesathathe ikhefu emsebenzini, kwathi
kusenjalo wabizwa emsebenzini kwathiwa sekukhona ubugebengu obusha
osebuvelile akaphuthume khona. Ekufikeni kwakhe emsebenzini wakhe wathola
sebemlindile ukuba ahambe nomfelokazi okhala ngokuqolwa izinkomo zakhe.

Ezindaweni ezihlukene wayezishintsha ezibiza ngamanye amagama. Endaweni

yaseMnambithi wazibiza ngo E.E Mlomo lapho aqola khona umfelokazi. Emuva
kokuthi umfelokazi amnike izinkomo ngenhloso yokuthi amfakele endalini, wahamba
akazange aphinde abuye. Ukubanjwa kwakhe kuvela lapho sebehambisa izinkomo
abantu baseNyanyandu eThisayidi ukuba zingene esitimeleni zihambe ziyendalini,
wathi eseyogibela naye kanye nezinkomo wabe eseqhamukile lomama amqola
eMnambithi waboshwa khona lapho.

1.9.2 Impi YaboMdabu Isethunjini

Inoveli lena eyenzeka ngaphansi kwezimo zokuguquka lapha ezweni laseNingizimu

Afrika. Umbhali wethula le noveli esivezela uguquko ngempilo. Umbhali usethulela
uBafana enoveli kanye noCele umalume wakhe uBafana. UCele wasuka eShowe
emakhaya eze eMlazi kumshana wakhe uBafana ngenhloso yokuzomcela ukuthi
ahlale nezingane zikadadewabo ngenxa yezizathu ezithile. UBafana akaze akuvume
lokho wayecasha ngokuthi kumele akhulume nomakoti wakhe uPoppie. Ugcina
ebuyela emuva uCele engalutholanga usizo kumshana wakhe. Umshana wakhe
wamkhabisa okwenja esebuya okwesibili ukuzocelela abantwana indawo yokuhlala.

Umbhali kule noveli usivezela uPoppie njengomuntu ophakeme, naye wayishaya

wayihlikiza eyokuhlala nabantwana bakaLinono. UBafana noPoppie babengasokoli
11
ngoba izingane zabo zazifunda ezikoleni eziphambili, kanti nabo babenezinto
eziphambili ezindlini zabo okubalwa kuzona imishini yokuwasha nokunye. Ukubuyela
kukaCele eShowe kwamenza wacabanga kabusha wamyeka umshana wakhe
wazikhulisela izingane zikasisi kaBafana. Abantwana bagcina bekhulela eShowe
ngaphansi kwesandla sakhe uCele. Abantwana bakaBafana noPoppie nabo
babekhula eMlazi lapho babehlala khona.

Ngokuhamba kwesikhathi enovelini uBafana izinto ziyamjikela ulahlekelwa izimoto

zakhe kanye nomsebenzi uze ubuyela emakhaya eShowe. Abantwana abakhula
ngaphansi kwesandla sikaCele nenye yezingane zikaBafana bagcina sebegqisha
ndawonye ngoba uVikizitha wagcina eseMelika nosisi wakhe. Abanye abantwana
bona babezinze eMthuzini. UHlanganisa njengegama lakhe uyena owagcina
ehlanganise imindeni emibili noma wayenqabile ukuhlala nabo uBafana kodwa lokho
wakushaya indiva.

1.9.3 Zihlangene Phezulu

Indaba yenzeka endaweni yaseWattville lapho sethulelwe khona umlingiswa

osemqoka okunguThuthukani. Umlingiswa lona uhlangabezana nenkinga lapho
elahlekelwa khona umsebenzi. Ukulahlekelwa kwakhe umsebenzi kwenza unkosikazi
wakhe uLetheni Njiyela angamazi nokuthi uyini. Esikhathini esiningi emzini
wakwaNjiyela base behlala ngokuxabana ngoba wayesengasebenzi ubaba wekhaya.
Ilapho okwaqala khona inkinga emshadweni ngoba kwase kubonakala ukuthi akulungi
lutho. Lokho kwaqhubeka kwaze kwafika lapho khona uLetheni ethatha isinqumo
sokuthi ufaka isehlukaniso noThuthukani.

Emuva kokufaka isehlukaniso wazitholela intombazane yakwaMsimude ayezimisele

ngokuyithatha. Kwathi ezinsukwini ezingengaki ebuyela endlini uThuthuthukani,
wafika kulungisiwe endlini yakhe kubekwe amakhandlela kunuka namakha amnandi,
waphunduleka ngoba wayezitshela ukuthi uThembekile Msimude kanti uLetheni lona
owafaka isehlukaniso. Kuthe kusenjalo kwangena uThembekile kubona lobo mnyama
bachitheka bugayiwe. Wakhala wazithulisa uThembekile esho ukuthi uThuthukani
umenza isilima usathandana noLetheni. Lokho kwenza ukuthi kube nokuxabana
kubona bobabathathu. ULetheni wagcina enza itulo lokuthi athunjwe uThembekile.
Nangempela lokho kwaba impumelelo. UThembekile bamthumba bayomvalela
emjondolo.

12
Izigebengu ezazimthumbile zazifuna imali eshisiwe kuThuthukani ngoba zazazi ukuthi
uThuthukani uyamthanda uThembekile. Nokho-ke icebo lezigebengu ezathumba
uThembekile ezazisebenzisana noLetheni aliphumelelanga ngoba azikwazanga
ukuthola le mali ezaziyifuna ngenxa yokuthi zagcina zibanjiwe. Lezi zigebengu
zazixoxe noThuthukani, zizothatha imali kuye, kanti uThuthukani lolu daba uselubike
emaphoyiseni. Inhloso yazo ayibange isafezeka kodwa babanjwa. Ekugcineni
kwendaba kuvela umama owabaleka nengane kaThuthukani esibhedlela, kanye
nengane ayiphika esafunda isikole, kanti ubaba uMsimude yena kuvela ukuthi le
ngane ayezitshela ukuthi eyakhe kwakungeyona eyakhe. Ukuphela kwendaba kwaba
ingwijikhwebu ngoba konke okwenzeka kwakungalindelekile.

Isiphetho

Ekuphothuleni ucwaningo, indlela izobe isicabeke kahle. Izinhloso kanye nezinjongo

zocwaningo ziveziwe, kanye neminye yemigudu lapho ucwaningo luzohamba
lufinyelele khona. Intshisekelo yocwaningo ukuthi yini lena esuse umbhali phansi aze
enze lolu cwaningo iveziwe ngenhla.

13
 ISAHLUKO SESIBILI
UKUBUYEKEZWA KWEMIBHALO
2.1 Isingeniso

Lesi sahluko sizobheka osekubhaliwe ngokuqanjwa kwamagama abalingiswa

emanovelini jikelele. Kusemqoka ukuthi uma kuzodingidwa ngesihloko esithize
kubhekwe imibono yabanye ngoti. Ukuthinta imibono yabanye ongoti kubalulekile
ngoba, inhloso akusikhona ukuthatha ulwazi lwabanye ongoti ulwenze engathi
olwakho. Okuyikhona okubalulekile ukuthi ubheke uphinde uyizwe imibono yabanye
ongoti, lokho okungenza ukuthi ungathuki sewugiya uphindelelela entweni
asebeyenzile abanye ababhali. Imvamisa umcwaningi uma efunda imibhalo yabanye
ongoti kukhona into emhlabe umxhwele, uyayithatha kepha bese ekuveza ukuthi
lokho kushiwo ubani, kungabi sengathi okwakhe. Akekho umbhali obhala ucwaningo
lwakhe kungekho lapho acosha khona ulwazi oluthile olungabe lusekela lento
ayibhalile noma kube nguyena umbhali ofuna ukuphikisa.

2.2 Okuzokwethulwa kulesi sahluko

Kulesi sahluko umcwaningi uzobheka imibhalo okuyiyona esibhaliwe mayelana

nesihloko esikhethiwe. Imibhalo nemibhalo inezingxabo zakhona lapho ezisuka khona
njengoba sazi ukuthi ayikho into engenamsuka wayo. Amagama kungaba
awezindawo, abantu noma awezigodi kodwa wonke aqukethe umnyobo othize.
Imvamisa igama negama libaluleke ngendlela yalo. Igama kumele lihambelane
nesigameko esithile noma umlando othize okhombisa ukubaluleka kwalo.

Isahluko lesi lapho kuzobhekwa khona ukubuyekezwa kwemibhalo. Kuzobe

kubhekwa ukuthi kungabe obani ongoti abasike elijikayo ngezihloko ezithinta
ukuqanjwa kwamagama. Imibhalo yabo izobhekwa ngokwehlukana kwayo.
Imisebenzi ezobhekwa iyona kanye eshicilelwe kanye naleyo etholakala
ngokuqoshwa uma ikhona. Inhloso enkulu ukuthola ukuthi kungabe ikhona yini
ingxenye lapho bevumelana khona noma bephikisana. Kuphinde kubhekwe ukuthi
akukho yini lapho bebhale khona into efanayo. Ngeke sikulibale ukuthi ukubuyekezwa
kwemibhalo kuphinde kusifundise ngolwazi esilutholayo ngakho ukubuyekeza
imibhalo yabanye ongoti.

14
Ukwenza ucwaningo kuhamba ende indlela. Ukubuyekezwa kwayo imibhalo kuphinda
kuvule imigudu yokuthola ulwazi olwengeziwe nokuthi ngabe ukhona yini umcwaningi
oseke wakhuluma ngesihloko esifana nokuzokwenziwa ngaso ucwaningo. Lokho
kusiza ekutheni kubonakale ukuthi lo mcwaningi ocwaninge ngaphambili kungabe
wazivala zonke yini izikhala ngokwesihloko ocwaningweni lwakhe. Lolu cwaningo
luzobheka amagama abalingiswa. Umcwaningi ukubone kubalulekile ukuthi abheke
incazelo yegama ngaphambi kokubheka ukubuyekezwa kwemibhalo njengoba
ucwaningo luzocwaninga ngamagama abalingiswa.

2.3 Ukuchazwa kwegama

Igama liyinto okuyiyona echaza ukusuka nokuhlala komuntu. Amagama angaqukatha

umongo womlando ngaye, aphinde achaze yena imbala. Igama angeke sakungabaza
ukuthi liyinto emqoka kumnikazi walo, kanye nakulabo abamqamba. Esingakubala
kuningi; abantu bangaqamba igama ngenxa yokubaluleka kokugcina umlando othize,
okungaba owabantu, izindawo kanye nezihlahla. Izihlahla nazo zinamagama,
zanikezwa njengezinye izinto ezikhona okubalulekile ukuthi zibe namagama.
Umntwana uma ezelwe wethiwa igama; Leso sigaba kuba isigaba esibaluleke ngoba
baningi abafika namagama abasuke befisa ukumupha wona lowo osuke ezelwe.

Ucwaningo oluzokwenziwa luthinta igama ngqo, njengoba kubalulekile ukuqonda

kahle ukuthi kungabe igama liyini. Abacwaningi abaningi abahlukene banemibono
engafani uma bechaza igama. UNyembezi (1992: 126) uchaza uthi igama ibizo
lomuntu noma lento. Ukuchaza kwakhe uNyembezi kwenza sikucabange ukuthi
igama liyibizo umuntu anikwa lona, kufanele akuqonde ukuthi igama elithize liqondene
naye. Igama into ongeke umehlukanise nayo umuntu noma ngabe kuthiwa kunjani.
Igama alichazi ukuba ibizo lomuntu kuphela kepha nokunye okungale komuntu, lapho
esingabala khona izihlahla, izintaba kanye nemifula nokunye. Kungakho uMdletshe
(2011: 2) ethi, igama lisuselwa ebizweni, igama lichaza iqoqo lamagama okuyilona
elichaza isiqu somuntu.

UMdletshe (2011) ufakazela uNyembezi (1992) ukuthi igama ibizo elichaza umuntu
siqu sakhe ukuthi yena ngabe ungubani. Indaba yegama isibeka khona ekutheni
umuntu oqanjiwe kumele enze into ehambelana negama lakhe ngoba linguyena
uqobo, futhi lichaza yena ngayo yonke indlela. UNkabinde (1986: 4) uthi amagama
esiZulu aveza umqondo obalulekile nosabalele ukudlula umqondo ophathelene

15
nesichazamazwi aqukethwe yiso. Isizwe nesizwe sinokubaluleka kwaso. UNkabinde
(1986) uveza ukuthi amagama esiZulu aqukethe umyalezo okanye umlando othizeni
ngegama. Lo ngoti ugcizelela ukuthi amagama esiZulu iningi lawo aqanjwa
ngokubaluleka komlando othalakala kuwona. Usaqhubeka nokufakazela khona ukuthi
igama lomuntu liwuyena uqobo. Ukwethiwa kwamagama kubantu abampisholo
kubalulekile ngoba ikhona okuchaza kangcono ngesenzo esenzeka ngesikhathi
esesidlulile esingaba sihle noma singabisihle. Kungavela okufiswayo ngabazali
ngomntwana ekumqambeni igama.

UMyeni (2020:10) uthi ukuhamba kwesikhathi kuveza umehluko kanye noshintsho

olukhona ekwethiweni abantwana amagama. Amagama abalingiswa atholakala
ezincwadini ezehlukene, kungaba amanoveli neminye imibhalo yobuciko, awasafani
neze nakuqala. Abalingiswa uma beqanjwa baqanjwa ngendlela yokuthi umlingiswa
kumele alandele igama lakhe. Ngamafuphi okuchaza ukuthi izenzo ezenziwa
umlingiswa enovelini kumele zihambisane negama aqanjwe lona. Ukubhaleka kahle
kwenoveli kumele umbhali akwazi ukuqambwa abalingiswa bakhe ngendlela
ehambisanayo nendima abayidlalayo enovelini. Lokhu kuchaza ngokusobala ukuthi
kumele umlingiswa angaphambani negama lakhe. Uqhuba nokuchaza uMyeni (2020:
11) ufakaza ngokuthi, kudala igama belijwayele ukuthi kube isona sizathu esimqoka
sokwazi ngomuntu. Ukuze bagweme ukukhuluma beqonde ngqo, abazali bedlulisa
imizwa yabo ngendlela ecashile ngokwetha umntwana.

UKoopman (2002: 73) uthi igama labe lisuselwa kokuthile, kwakungamane kwethiwe
nje ngaphandle kwesisusa esithile. UKoopman noMyeni ezincazelweni zabo sithola
bevumelana ngokuthi igama linesizathu sokunikezwa lowo abamqambile. Igama into
ebaluleke kuyona yonke into, okungaba amagama ezindawo, abantu, izigodi,
nabalingiswa emibhalweni yobuciko. Abacwaningi abachaza ngegama bayakuveza
ukuthi igama alisuselwe emoyeni, wonke amagama aqanjwe abantu anencazelo.

2.4 Ukuqanjwa kwamagama

Ukuqamba into uyiqamba ngoba isuke ingekho. Amagama ayaqanjwa nawo

ngokwehlukana kwezindlela abantu abathanda ngazo. Ekuqanjweni kwamagama,
kubalulekile ukuthi lowo oqamba igama lakhe libe nencazelo ethile kulowo oqanjiwe.
Incazelo yegama kufanele ichaze ubuyena umuntu noma izilokotho abazali
abazifisayo ngempilo yakhe njengoba esuke ezelwe. Ukuqamba igama yingakho

16
kudala kwakuthatha umunt osekhulile ngoba babazi kahle ukuthi igama libaluleke
kangakanani.

UHadebe (2002: 13) uthi ukuqamba kungachazwa njengokudlulisa ulwazi, isigigaba

noma isehlakalo nokubona izinto zingakenzeki ezigciniwe ngokweziphakamiso
ezinganqunyelwe sikhathi. Ukuqamba kubalulekile njengokudlulisa umyalezo othile.
Ukuqamba kuhlezi kuhambisana nolwazi oluqukethwe igama noma ngabe elani.
UHadebe (2002) uhamba kuwona umgudu wokubaluleka kokuqanjwa kwegama.
Indaba yokuqamba ihamba elide ibanga. Ukuqanjwa kwegama kungaveza isimo
senhlalo, isimo sokujabula, isimo sokujabha, kanye nokukhathazeka. Alikho igama
eliqanjwa ngale kwesimo esithizeni. Ukuqamba kusiza ekugcineni ulwazi, kuphinde
kukhuthaze ukuziphatha kubantwana.

UNyembezi (1992: 45) uthi ukuqamba igama kufana nokudala into entsha. Igama
lingasuselwa egameni elikhona noma igama elingekho kodwa liphilisa into ekade
ingaphili. Ukuqamba amagama abalingiswa kuyinto efana nokuqamba amagama
abantu. Umbhali angaqamba igama kube igama lokuqala aziqambele yena, kwesinye
isikhathi angaqamba igama elikhona. Ukuqamba ngendlela efanele abalingiswa
kubonakala kuwona umbhalo wobuciko. UHadebe (2002: 34) uthi ukuqamba
kuyingxenye ekhomba ukungehlukaniseki komuntu nomhlaba aphila kuwo. Uqhuba
ngokuthi ukuqanjwa komuntu igama kumveza njengomuntu ongeke wehlukaniseka
nalo nomhlaba aphila kuwona. Ukubeka kwalongoti ngale ndlela kuveza khona ukuthi
umuntu angaqanjwa igama ngokwendawo ahlala kuyona noma akhulela kuyona.

UHadebe (2002) uveza ukuthi ukuqamba kuhambisana nokugcina ulwazi oluthile

olubalulekile. Abantu imvamisa abagcini ngokuqamba amagama kuphela,
bangaqamba izintaba, imifula, izikole abantu nokunye. UNkambule (2015: 54) wenza
isibonelo ngesikole esaziwa ngoHlange Primary School, uthi lesi sikole sishintshiwe
saqanjwa ngokuthi iLangalibalele Primary School. Lokhu kwenziwa ngenhloso
yokugcina umlando kaJohn Langalibalele, owayengumongameli wokuqala
wenhlangano kaKhongolose ngonyaka we-1912. Ukuqanjwa kwesikole ngegama
lenye yezingqwele kugcizelela ukubaluleka kokugcina umlando. Lokhu kufakazela
uHadebe (2002) ukuthi amagama awamane eqanjwe nje kepha aqanjelwa ukugcina
ulwazi olubalulekile. Labo ngoti bayasivezela ukuthi amagama angaqanjwa esuselwa
ezigamekweni ezithize, aphinde futhi abe ingxenye enkulu empilweni yomuntu.

17
2.5 Okubalulekile ngokuqanjwa kwamagama abalingiswa

Ukuqanjwa kwamagama kuyinto ebalulekile emibhalweni yobuciko. Ngaphambi

kokuba kubhekwe ukubuyekezwa kwemibhalo. Kubalulekile ukuthi sibheke
okuyikhona okubalulekile uma kuqanjwa amagama abalingiswa. Umbhalo awusoze
waphila ngaphandle kwabalingiswa namagama abaqanjwe wona. Ufakaza kanjena u-
Ashley (1987:85) uthi:

We must consider well known chosen character names to

be an integral part of work of art. It is time to go beyond
vague comment that the names in a work are unusual or
few to pay more attention to how the names function in the
work or art, whether they have meaning, can be looked up
or not. This involves a whole linguistic and cultural context
and historical, more taxing than simple taxonomy. Names
require serious and sensitive handling and names are
necessary
(Kufanele kukhethwe aziwa kahle amagama abalingiswa
emsebenzini wobuciko. Kufanele inkoleloze ethi amagama
awajwayelekile emsebenzini noma ambalwa futhi sibheke
ikakhulukazi ukuthi asebenza kanjani emsebenzini
wobuciko noma anayo yini inhloso engabhekwa noma cha.
Lokhu kusho ukuhlolisisa wonke umsebenzi wolimi,
amasiko, nomlando, lokhu kungaphezu kwemibhalo
ejwayelekile. Amagama adinga ukuzimisela kanye
nokuwathinta ngokucophelela, futhi amagama abalulekile).
Ungoti u-Ashley (1987) uveza ukuthi igama libalulekile emibhalweni yobuciko.
Ababhali kubalulekile ukuthi bakhethe amagama okuyiwona afanele umsebenzi
ozobhalwa. Ababhali okuyibona ababhala amanoveli ngaso sonke isikhathi kumele
bakhethe amagama anembayo nahambisanayo nendikimba yomsebenzi. Umbhali
kubalukekile ukuthi uma ekhetha amagama abheke nangendlela azowasebenzisa
ngayo ukuthi ngabe azofaneleka yini, ngoba umbhali uma ebhala akazibhaleli yena
kuphela kepha ubhalela abafundi abazokwethamela umbhalo wakhe. Kumele
athembeke kubona. UHadebe (2002:42) uphawula uthi:

Naming techniques are also important in their contribution

to the tone and content of the work the lives of all the
characters in a novel are touched in various ways. The plot
is developed gradually through the series of flashback
revealing the nostalgic memories of several of the

18
 characters. Throughout the work, naming techniques play
an important role.
(Izindlela zokuqamba zibalulekile ekuvezeni ingqikithi
yomsebenzi wobuciko, izimpilo zabalingiswa zithintwa
ngezindlela ezahlukene emibhalweni njengamanoveli.
Ukukhula kwendaba kwenzeka ngokujeqeza emuva
kwabalingiswa ngokwemicabango. Kukho konke
okungubuciko noma umsebenzi wobuciko, izindlela
zokuqamba umlingiswa zibalulekile).
UHadebe (2002) uvumelana no-Ashley (1987) ekutheni ukuqanjwa kwamagama
abalingiswa kuyasiza ekuvezeni ingqikithi yombhalo. Igama lo mlingiswa lingumuntu
uqobo, lichaza ubuyena, nezenzo zakhe zihambisana nalo. Kubalulekile ukuqamba
igama lo mlingiswa ngoba limele okuningi embhalweni wobuciko. Amagama aqanjwa
abalingiswa abaluleke njengoba igama libalulekile empilweni yomuntu. U-Ashley
(1987:11) uthi:

We study how names as well as other words are suited to

the structure in which they are arranged, first to the
purpose, second to the nature and capacity of the likely
audience. We see how names help create the characters in
a work of the friction and connect them with the literacy
strategy. The readership and its experience, the cultural
experience, the cultural context, and the rest of the real
frame of reference. We see how names reveal the success
(or failure) of the writer in balancing freedom and control
responsibility and serendipity, propaganda and art intent
and effect, the desire to play (no fooling around with words)
and commitment (no fooling). We see how names expose
both the authority investment of self in the work and the
problems arising from the fact that the poem, novel, drama
or short story) belong to the public.
(Sifunda ukuthi amagama kanye nezinhlamvu zakhekha
kanjani, injongo kubafundi ukubonisa ukuthi amagama
abakha kanjani abalingiswa emibhalweni kanye neminye
imikhakha yempilo. Amagama ayasiza ekutholeni ukuthi
umbhali uphumelele noma wehlulekile ekulinganiseni
ukuqonda nokuzimisela ebucikweni bemibhalo kanye
nenhloso yombhalo. Ukudlala ngamagama kuveza ikhono
lombhali lokuzimisela nokuzinikela emsebenzini wobuciko
bokubhala, lokhu kusiza ezinkondlweni, amanoveli, imidlalo
kanye nezindaba ezimfushane okungezabafundi).

19
Ukuqanjwa kwamagama kuvundulula ikhono elikhona lo mbhali. U-Ashley (1987)
uveza okubalulekile okuyikhona okumele kuqashelwe ngababhali ngaphambi
kokuqamba umlingiswa. Igama livezwa njengenye yezinto ezikwaziyo ukuveza
ukuphumelela kombhali kumbhalo wobuciko awenzile ngaleso sikhathi. Umbhali uma
ebhala inoveli kubalulekile ukuthi akwazi ukubaluleka kokuqamba igama. Kubalulekile
ukuthi amagama abalingiswa enze umsebenzi okuyiwona ofanele emsebenzini
wombhalo.

Umbhali uma eqamba igama kumele oqanjiwe enze okuqondene nalo. Lokhu kuchaza
ukuthi umbhali unembile ekuqambeni abalingiswa bakhe. Okusobala ukuthi uma
umbhali enikeze abalingiswa bakhe igama abangazilandeli izenzo zalo, lokho kuchaza
ukuthi umbhali akakwazanga ukuqamba abalingiswa bakhe. U-Ashley (1987:24)
uqhuba ngokuthi agcizelele ukuthi sidinga ukwazi indlela yokuqamba amagama
ngokwamasiko ezikhathini ezihlukene kanye nasezindaweni ezihlukene. Ukuqanjwa
kwamagama kunamasiko okumele alandelwe, njengoba bephawula ongoti ukuthi
usiko lokuqanjwa kwabalingiswa wukuthi kumele amagama ahambisane nezenzo
zabo.

UMeso (2004) ugeqa amagula ngokuqanjwa kwabalingiswa emibhalweni yobuciko.

Uveza ukuthi abantu okuyibona abasuke bedlala kumanoveli babizwa ngabalingiswa
futhi banikezwa amagama ngokwezigaba ababekwe kuzo. Ucwaningo lwakhe lo ngoti
luveza ukubaluleka kwabalingiswa nokuqanjwa kwabo ukuthi kubaluleke ngani
emibhalweni yobuciko efana namanoveli kanye nemibhalo. Odalula okufanayo nalo
mbhali nguHlengwa (2019), uveza ukuthi ukubaluleka kokuqanjwa kwamagama
abalingiswa kulele ekutheni ngeke yaphila imibhalo yobuciko ngaphandle
kwabalingiswa. U-Ashley (1987) ufakazela uMeso (2004), uthi ukuqanjwa kanye
nokubakhona kwabalingiswa kubaluleke ngoba kuneqhaza umlingiswa nomlingiswa
alidlalayo kulowo mbhalo afakwe kuwona. Uveza ukuthi umlingiswa kumele
ahambisane nezenzo noma nenhloso exhumene nesihloko senoveli. Umlingiswa
kubalulekile ukuthi umbhali uma emqamba amqambe ngendlela yokuthi alandele
igama lakhe. Umbhali uma eqambe abalingiswa bakhe ukuthi balandele amagama
abo, lokho kwenza ukuthi kube lula kumfundi ukuthola ukuthi lowo mlingiswa
uyinhloboni yomuntu.

20
NgokukaHadebe (2002: 59) abalingiswa bangabantu ababalulekile, kumele benze
izinto ezenziwa abantu abaphilayo. Abalingiswa, kusukela ekuqanjweni amagama,
kufanele baqanjwe amagama akhona futhi akholekalayo. Obeka umbono ofanayo nalo
nguDlamini (2021:18), lo mcwaningi uveza ukuthi okubalulekile uma kukhulunywa
ngabalingiswa ukuthi kufanele umbhali abethule njengabantu abaphilayo. Ingxenye
ebalulekile lena ekuqanjweni kwabalingiswa, kufanele abalingiswa benze izinto
ezikholekayo ngaso sonke isikhathi. Ngamafuphi, singasho nje ukuthi abalingiswa
banethonya elikhulu emibhalweni yobuciko, kwazise, uma abalingiswa bengekho
ngeke uqhubekele phambili lowo mbhalo

2.6 Ushintsho ekwethiweni nasekuqanjweni kwamagama

Izingqwele eziningi ezenza ucwaningo emkhakheni we-onomastiki ziveza ukuthi

kuningi osekubhaliwe ngokuqanjwa kwamagama. Abacwaningi abaningi bebebheka
imikhuba okuyiyona elandelwayo uma kwethiwa amagama. Ekubuyekezweni
kwemibhalo ehlukene kuvela ukuthi nasemazweni angaphandle ukuqanjwa
kwamagama kuyinto ebalulekile. Emibhalweni esibhaliwe ngokuqanjwa kwamagama
kuvela ukuthi sekukhona abanye ongoti abenze ucwaningo ngoshintsho ekwethiweni
kwamagama kanye nendlela aseqanjwa ngayo. Abanye ababhali bebebheka
ushintsho ekwethiweni kwamagama emazweni angaphandle.

Abanye ababhali bebebheka ushintsho olukhona kubantu abangamaZulu. Lapho

bekubhekwa khona ukuthi basaqamba ngendlela ababeqamba ngayo kudala yini
noma sebashintsha. Okuphawulekayo ngocwaningo abalwenza kuvela ukuthi
abasafuni ukuqamba izingane zabo ngamagama esilungu kusukela emuva
kwenkululeko. UMaunuma (2003) ungomunye wabacwaningi abenze ucwaningo
ngoshintsho ekwethiweni kwamagama abantu abaziwa ngama-Ambo abase-Namibia.
Ucwaningo luveza ukuthi abantu bakulelizwe betha amagama ngendlela yokukholwa
kanye nokulandela indlela yaseNtshonalanga. UTan (2004) wenza ucwaningo
ngokuqanjwa kwamagama ase-Shayina atholakala eSingapore. Ucwaningo lwakhe
luveza ukuthi indlela yokwetha amagama ishintshile. Imbangela yokushintsha
kokwethiwa kwamagama ukuthi lesi sizwe singene emikhakheni wokufunda ulimi
lweSingisi, ilokho okwenze ushintsho olunamandla eShayina.

UXaba (1993) wenza ucwaningo ngakho ukushintsha kokwethiwa kwamagama egxile

ezindaweni zasemalokishini nezasemakhaya. Ucwaningo lwakhe luthole ukuthi

21
ezindaweni zasemakhaya akusibona obaba abetha izingane esikhathini samanje,
kodwa kuvela ukuthi omama abaqamba abantwana amagama esikhathini esiningi.
USuzman (1994) enye yezingqwele ethintwa emkhakheni we-onomastiki, waphonsa
intshe esivivaneni ngokwenza ucwaningo ngoshintsho ekwethiweni kwamagama
kumaZulu. Ucwaningo lwakhe luveza ukuthi emuva kwengcindezelo eyayikhona
kubantu abamnyama, ekufikeni kwenkululeko bakwazi ukuthi bashintshe indlela
abaqamba ngayo izingane zabo. Okunye akuphawulayo ngocwaningo lwakhe uveza
ukuthi indlela yakudala yokwethiwa kwamagama kuhlaziywa izindawo zasedolobheni
nasemakhaya isihlukile.

UNgubane (2000) wenze ucwaningo ebhekise kubantu abangamaZulu ekushitsheni

amagama abetha ngawo izingane zabo lapho ababecindezelekile khona ngesikhathi
sobandlululo. Ocwaningweni lwakhe wabuye wabheka ushintsho lapho abantu
abangamaZulu bebuyela emagameni esiZulu emuva kokuba iNingizimu Afrika
inikezwe inkululeko. Okuyikhona akuthola ocwaningweni lwakhe ukuthi ushintsho
lokwethiwa kwamagama kubantu abangamaZulu ludalwa, ushintsho loLimi kanye
nesiko. Ucwaningo lukaNgubane luveza ukuthi ukuqanjwa kwabantwana
bekuhambisana nesikhathi sengcindezelo kepha emuva kokuba abantu sebethole
inkululeko bavuleka amehlo babuyela endleleni endala yokuqanjwa kwamagama.
UDlamini (2015) wenze ucwaningo ngoshintsho ekwethiweni kwamagama abantu
abangamaZulu esifundazweni saseMkhanyakude ngemuva konyaka wezi-2000.
Uveza ukuthi abantu eminyakeni edlule ngaphambi konyaka wezi-2000 babeqamba
ngokuhambisana kwesikhathi sakudala. Ngokushintsha kwesikhathi abantu baphinde
bashintsha indlela abetha ngayo amagama ikakhulukazi abantwana.

Ucwaningo loshintsho ekwethiweni kwamagama luveza ukuthi abantu abaningi

bashintsha indlela abaqambe ngayo izingane emuva kwenkululeko. Abantu
ngaphambi kwenkululeko bebeqamba abantwana ngamagama esiLungu, lokhu
singakusho ukuthi babesaba khona ukucindezeleka ngesikhathi sencindezelo. Nokho,
akusibona bonke ababeqamba abantwana ngamagama esiLungu.

2.7 Ucwaningo oselwenziwe ngokuqanjwa kwamagama

Uma umcwaningi ezobhala kubalulekile ukubheka abanye ongoti ababhalile ukuze

angaphindi into esibhaliwe ngabanye. Ukuzithola usugiya ngesihlangu somunye
umuntu ngale kokumcaphuna kungakuholela ophathe. Ingakho kubalulekile njalo

22
ukuthi umcwaningi abhekisise isihloko sakhe ezwe nongoti abanye ukuthi bathini.
Umcwaningi owenza njalo akazisoli nakancane kunalokho uthola okwengeziwe.
Ukuphonsa esivivaneni uBretram kanye noChristiansen (2014: 13) bathi:

Literature review puts a research study into context of

previous research by showing how it fits into a particular
field. The literature review is a discussion of the important
research that has previously been done in the field which is
being.
(Ukubuyekezwa kwemibhalo kuxhumanisa ucwaningo
nemisebenzi esike yenziwa. Lokhu kuxhumana
kocwaningo nemisebenzi kwenza kucace kocwaningwayo
kumbe kofundayo ukuthi lolu cwaningo lugxile kumuphi
umkhakha. Kuphinde kubalule izinhlaka ezibalulekile
esezike zavezwa ngabanye ongoti ngaphambilini
emikhakheni ethile).
Banembile ongoti uBretam noChristiansen (2014) uma bethi ukubuyekezwa
kwemibhalo kuxhumanisa ucwaningi nemisebenzi esike yenziwa. Akukuhle neze
ukuthi ube inkomo edla yodwa, okuchaza ngokusobala ukuthi kubalulekile ukubheka
imibhalo yabanye abacwaningi abacwaningile ngesihloko sakho. Uqhuba nokuchaza
uDlamini (2021: 27) uthi ukuze ucwaningo lomcwaningi lube impumelelo kumele
abuyekeze imibhalo esibhaliwe ehlobene nesihloko ahlose ukucubungula ngaso.
UDavid (2004: 45) uveza ukuthi uma umcwaningi enza ukubuyekezwa kwemibhalo,
kufanele akhombise ukuqonda isimo solwazi olukhona, aqhathanise ucwaningo
oluhlukahlukene nezinjulalwazi, aphinde akwazi ukuveza igebe elikhona emibhalweni
esishicilelwe.

UDavid (2004) kanye noDlamini (2021) basho ngazwi linye ukuthi ukubuyekezwa
kwemibhalo kulapho umcwaningi ezama ukwethamela olwazini oseluqoqiwe
ngabanye ongoti. Abakuvezayo ukuthi umcwaningi uma ebuyekeza imibhalo yabanye
ongoti ukhombisa khona ukuhlonipha izingqalabutho ezenze ucwaningo ngesihloko
esifuze esakhe, inhloso kungekhona ukuntshontsha ulwazi lwabo kepha ukuthola
ulwazi olwengeziwe kanye nokubheka ibanga abalihambile ngokocwaningo
abalwenzile. Okunye ukubheka igebe elikhona emibhalweni abayishicilele. Igebe ilona
kanye umcwaningi alibhekile uma kubuyekezwa imibhalo, endleleni abacwaningi
abasuke beyihambile. Lokho kusuke kuveza ukuthi bahamba indlela engakanani
ngokocwaningo.

23
Ukufunda komcwaningi imiqulu yabanye ongoti kumkhanyisela ukuthi ngabe ababhali
asebabhala ngesihloko esithi asifane nesakhe bakhona yini, kuphinde kumvezele
indlela okuyiyona okumele ahambe ngayo ukuthi iyona yiphi. Emuva kokufunda
imibono yabanye ongoti kumkhanyela kahle umcwaningi ukuthi kumele ahlome
kangakanani. Kungakho uKhumalo (2019: 24) echaza ethi, ukubuyekezwa
kwemibhalo kunjengokuthungatha ucwaningo nezifundo ezishicilelwe ezihlobene
nesihloko okusuke kwenziwa ngaso ucwaningo. Lokhu kuqinisekisa ukuthi
umcwaningi uyayinqonda indima esihanjiwe ngaphansi kocwaningo asuke elwenza.

Ukubuyekezwa kwemibhalo yongoti yikhona okucaba indlela yocwaningo. Ngaphezu

kwalokho, kuyasiza ekutheni umcwaningi angazitholi esegiya ngezibongo zomunye
umuntu. Uqhubeka nokuchaza uWilliam, (2000: 52) uthi:

The most important reason for doing research is to produce

new knowledge and understanding, and to disseminate it to
make it available to everyone. When planning a research
project, it is essential to know what the current state of
knowledge is in your chosen subject as it is obviously a
waste of time to spend months producing knowledge that is
already freely available.
(Isizathu esibalulekile sokwenza ucwaningo ukuqhamuka
nolwazi olusha kanye nemibono emisha bese ludluliswa
luya kubona bonke abantu. Uma kuhlelwa ucwaningo,
kubalulekile ukwazi ngendima esikhathuliwe emkhakheni
owukhethile njengoba kucacile ukuthi kuwukumosha
isikhathi ukuchitha izinyanga ukukhiqiza ulwazi oseluvele
lutholakala kalula.)
Kubalulekile ukubheka imibhalo yabanye ongoti ukuthi baphawule bathini ngesihloko
okuyisona osuke uzobhala ngaso, noma singeke sifane ngokuqondile nangokuphelele
kepha umqondo ocishe ufane. UKhumalo (2019) kanye noWilliam (2000)
bayavumelana ekutheni uma kwenziwa ucwaningo umcwaningi usuke ebheke
ukuthola ulwazi olusha emibhalweni asuke eyifunda.

Ucwaningo akusilona ucwaningo ngaphandle kokuthola umnyombo mayelana

nabantu asebebhalile ngesihloko umcwaningi azocwaninga ngaso. Lokho kusiza
umcwaningi ekutholeni ulwazi lokuthi abanye abacwaningi abacwaningile batholeni
ngesihloko azocwaninga ngaso. Inhlosongqangi yokubuyekezwa kwemibhalo
ukuvikela futhi kunqandwe ukuphindaphinda ucwaningo oselwenziwa. Ngaphezu

24
kwalokho, kuphinde kuvule omunye umqondo mayelana nokubona isikhala
esingacwaningiwe. Ukuvela kwesikhala esingacwaningiwe kulapho umcwaningi
ethola khona intuba yokucwaninga. UKhambule (2015: 19) uthi:

A literature review is based on the assumption that

knowledge accumulates and we learn from what others
have done. Scientific research is not an activity of isolated
hermits who ignore others findings. Rather it is a collective
effort of many researchers who share their result with one
another and who pursue knowledge as a community.
(Ukubuyekezwa kwemibhalo kusekelwe emcabangweni
wokuthi ulwazi lunqwabelane ndawonye, futhi sifunda
siphinde sakhele kulokho abanye asebekwenzile. Lo
msebenzi wokucwaninga awukushayi indiva
osekwatholwa abanye ongoti. Lo msebenzi
wokucwaninga uyinhlanganisela yemizamo yabacwaningi
abaningi ababelana ngemiphumela yemisebenzi
ebeyenziwa yilowo nalowo, futhi abazingela ulwazi
njengomphathi).
Ukubuyekezwa kwemibhalo kulapho umcwaningi ebheka ulwazi lwabanye ababhali
akhele phezu kwalo. UKhambule (2015) usavumelana naye u-William (2000) ngokuthi
ukubuyekezwa kwemibhalo kulapho khona kubhekwa ulwazi oselwenziwe ngabanye
ababhali ngenxa yokufuna ukuthakela ulwazi kwabanye ongoti. UDlamini (2019:10)
uthi ukubuyekezwa kwemibhalo kuhlose ukunikeza isisekelo esiqinile nelungelo
lokwenza ucwaningo. Usaphonsa esivivaneni naye lo ngoti ukuthi ukubuyekezwa
kwemibhalo kuletha isisekelo kumhlahlandlela wocwaningo. Ababhali asebebhalile
ngokuqanjwa kwamagama abalingiswa, ukuqanjwa kwamagama ezindawo
nokuqanjwa kwamagama ezigodi baningi. Okuqaphelekayo ngokuqanjwa
kwamagama abalingiswa yikhona ukuthi igama negama umuntu kumele alilandele
ngokwezenzo.

Umcwaningi ukuvezile ukuthi baningi abantu abenze ucwaningo behamba kuwona

umgudu wegama kepha bebheka izingxenye ezihlukene. Ababhali abenze ucwaningo
ngokwethiwa kwamagama noma esingathi abathinte izingxenye ezehlukene zegama
yilaba, uTumane (2016), uNgcoba (2018), uHlengwa (2019), uNdaba (2010),
uNgubane (2000), uNgidi (2012), uDlamini (2015), uHadebe (2002), uKoopman
(2002), uMabuza (2009), uMachaba (2006) kanye noMhlongo (2017). Abacwaningi
laba abacwaninge ngegama belibheka ngokwezingxenye ezahlukene ngenhloso
25
yokuthola umnyombo ohlukile ngegama. Ekubuyekezweni kwemibhalo kuzovezwa
okuyikhona ababecwaninga ngakho.

2.7.1 Ucwaningo ngokuqanjwa kwamagama abalingiswa eNingizimu Afrika

Izwe laseNingizimu Afrika linezingqalabutho eziningi ezaphonsa itshe esivivaneni

ngokwenza ucwaningo ngokuqanjwa kwamagama. Izingqalabutho esingazibala kulo
mkhakha ezifana noKoopman (1986), uGluckman (1962), uMoyo (1996),
uPrabhakaran, (1997), uNeethling, (2003), uNgubane (2000), uTurner (1997),
uVilakazi (2002), uMachaba (2003,2004), Bosch no De klerk, (1995), uMolefe (1999),
uTumane (2016), uNgcoba (2018), uHlengwa (2019), uNdaba (2010), uNgubane
(2000), uNgidi (2012), uDlamini (2015), uHadebe (2002), uKoopman (2002), uMabuza
(2009), uMachaba (2006) kanye noMhlongo (2017). Abacwaningi laba yibo
abacwaningile ngegama belibheka izingxenye ezahlukene ngenhloso yokuthola
umnyombo ohlukile ngalo igama.

UMasilo (2003) wenza ucwaningo ebheka ukuvezwa kwabalingiswa besifazane

emanovelini esiVenda amabili. Ocwaningweni lwakhe uveza indlela okuyiyona
abalingiswa abaqanjwa ngayo emanovelini amabili ayekhethiwe. Ucwaningo lwakhe
luveza ukuthi ababhali basebenzisa izindlela ezihlukene ukuqamba abalingiswa uma
bebhala amanoveli. Ucwaningo lukaMawela (1994) lubheka ukuvezwa kwabalingiswa
besifazane emibhalweni ekhethiwe. Ucwaningo luveza ukuthi amagama aqanjwa
ngokuhlukana kobulili ngenhloso yokugqamisa ukubaluleka kwalo kulowo oqanjiwe
enovelini. UMandende (2009) ucwaninge ngokuqanjwa kwabalingiswa, ucwaningo
lwakhe lugxile ekuvezweni kwabalingiswa besifazane emibhalweni okuyiyona
ekhethiwe. Lolu cwaningo luveza ukuthi abalingiswa, ziningi izindlela abangaqanjwa
ngazo. Ucwaningo lwakhe luveza ukuthi amagama abalingiswa abaqanjwe wona,
umbhali uwasebenzisa ngokwenhloso yakhe afisa ukuyifeza. Uqhubeka nokuchaza
ukuthi igama kumele lihambisane nokwenziwa umlingiswa. Igama lo mlingiswa
livezwa njengento ebalulekile ocwaningweni lakhe. Uveza ukuthi igama yilona
elihlukanisa umlingiswa komunye futhi liyamlekelela umfundi ukuthi abone ukuthi
umlingiswa lowo iziphi izinkinga ezingamehlela.

UHadebe (2002) wenza ucwaningo lwakhe naye ethinta lona igama. Ucwaningo
lwakhe lwalugxile ekuqanjweni kwabalingiswa kanye nemithela yakho emibhalweni.
Uyakuveza ukuthi ucwaningo lwegama lubalulekile ngoba yonke into eqanjiwe

26
inomsuka wayo. Lokhu kuwubufakazi bokuthi igama negama linencazelo ethile lapha
equkethe umlando othize ngalokho okuqanjiwe. UNtuli (2009) wenza ucwaningo lapho
egxile khona emibhalweni kaMngadi. Ucwaningo lukaNtuli (2009) lunengxenye
ekhuluma ngabalingiswa lapho eveza khona ukuhambelana kwamagama abalingiswa
kanye nokwenza kwabo. Ocwaningweni lwakhe wathola ukuthi abanye ababhali
baqamba abalingiswa ngokulandela amagama abo njengoba enjalo. Ucwaningo
lukaNtuli lugxilile kubalingiswa kepha lunengxenye lapho abheka khona abalingiswa
ukuthi ngabe bayawalandela yini amagama abo.

UNtuli (2009: 215) uthi “Sengize ngakuthanda Thandekile. Ayikho futhi enye into
engingayenza nengangikhulula kula maketango awuthando lwakho oselungikinatele
ngalo. Uwena kuphela ongangikhulula kwehla izinyembezi”. Le ngxenye engenhla
isivezela lapho uNtuli (2009) eveza khona ukuchazwa kwabalingiswa ngokuqanjwa
kwabo embhalweni kwaMngadi. Uveza ukuthi uThandekile uyathandeka ngempela
njengegama lakhe. Okucacayo lapha ngoMngadi ukuthi wamqamba uThandekile
ngokuba alandele igama. Ngenxa yalokho, inoveli kaMngadi iveza uThandekile
njengomlingiswa othandekayo njengokusho kwegama lakhe.

UHlengwa (2019) usika elijikayo ekuqanjweni kwamagama. Ucwaningo lwakhe

lubheka lubuciko bokwethiwa kwamagama abalingiswa emanovelini. Ugxile
ekubhekeni ukuthi ngabe kuyafana yini ukuqanjwa kwamagama abalingiswa phambi
kweminyaka ye-2000 nangemuva. Uqhubeka ubeka uthi, bakuthwele ngeqoma
ukuqanjwa kwabalingiswa. Uyakufakazela lo ngoti ukuthi igama liyinto ebalulekile
empilweni yomuntu, ngakho ababhali nabo kumele bawakhethe amagama
abawanikeza abalingiswa.

Luveza ubudlelwano obukhona emagameni ethiwe abalingiswa endabeni kanye

nencazelo yawo. Abanye abacwaningi abacwaningile ngesihloko esifana nalesi ngu-
Ngubane (2000) kanye noDlamini (2015). Ucwaningo abalwenza nabo lwalubheka
ngqo ushintsho ekwethiweni kwamagama kusuka kuyona iminyaka yo-2000
okusobala ukuthi kwakuyisikhathi senkululeko.

UTumane (2016) uhlabele phambili ngokuqanjwa kwamagama abalingiswa. Wenze

ucwaningo ngemibhalo kaLawrence Molefe ethi, Izwe lizothini nothi Bahlukumezekile
behlakaniphile Nje. Ucwaningo lukaTumane lubheka indlela umbhali okuyiyona
aqamba ngayo abalingiswa bakhe. Uphinde ubheka isitayela okuyisona umbhali

27
asisebenzisile kule midlalo yomibili. UMhlongo (2017) ugxila ekusetshenzisweni
kwenzulalwazi yokwethiwa kwamagama. Ubheka abalingiswa kumanoveli
ayewakhethile. Ucwaningo lwakhe lugxile ekucubunguleni abalingiswa
ngokwamagama abethiwa wona emibhalweni ayikhethile, ikakhulukazi abalingiswa
abasemqoka. Okutholakele kulolu cwaningo ukuthi abalingiswa nabo imbala bethiwe
amagama ngobuchwepheshe obuhlukene. Luphinde luveze ukuthi imvamisa
amagama atholakala emibhalweni isikhathi esiningi avamise ukuchema ngokuthile
ohlangothini lombhali. Uyakugcizelela uMhlongo (2017) ukuthi umbhali ngaso sonke
isikhathi wenza into okuyiyona ehambisana nokubhalwa kwenoveli yakhe noma lowo
mbhalo wobuciko okuyiwona onabalingiswa. Ababhali banendlela efanayo yokwetha
abalingiswa yize amagama abawanika abalingiswa ehlukana ngokuhambelana
kwemibhalo abavela kuyona.

UMatunda (2017) wenze ucwaningo ebhala i-athikili lapho wayebheka khona

ukuqanjwa kwamagama abalingiswa emibhalweni eqokiwe. Ucwaningo lubheka
ukuthi bavezwe kanjani abalingiswa kulemibhalo ehlukene. Ocwaningweni lwakhe
wathola ukuthi amagama abalingiswa emibhalweni akhethwa ngokucophelela ukuze
asetshenziswe ngendlela okuyiyona ehambelana ncamashi nesitayela sombhali.

2.7.2 Ucwaningo ngokuqanjwa kwabalingiswa emazweni angaphandle

Ucwaningo lokuqanjwa kwamagama abalingiswa alugcini kuphela lapha ezweni lase-

Afrika, nakwamanye amazwe zikhona izingqalabutho ezicwaninga ngabalingiswa
kuyona imibhalo yobuciko. UYa-ting (2007) wenza ucwaningo ngaphansi kwesihloko
esithi Permanent Functions of Characters Proper Names in Harry Potter, ebheka
ukuqanjwa kwamagama abalingiswa emibhalweni yobuciko kubhekwa amaTaiwanes.
Ucwaningo lwakhe lubheka ukuhambelana kwamagama abalingiswa nezenzo zabo
kuwona lomdlalo osihloko sithi Harry Potter. Lolu cwaningo luyahambelana
nocwaningo oluzokwenziwa lapha olubheka ubudlelwano phakathi kwamagama
abalingiswa nezenzo zabo.

UNicolaisen, (1987) wenza ucwaningo olubheke ngqo emibhalweni ka J.R.R. Tolkein

ongomunye wababhali bezincwadi abavelele. Ucwaningo luka-Nicolaisen lubheka
ukuthi umbhali wezincwadi uTolkein uwasebenzise kanjani amagama abalingiswa
ukuphumelelisa imibhalo ezincwadini zakhe. Kulolu cwaningo kuvele ukuthi

28
emagameni awaqamba abalingiswa, amagama ayesetshenziswa kudala kanye
namagama ayesebenza emazweni angaphandle.

UBarry (2009) naye owenza ucwaningo ngakho ukuqanjwa kwamagama emazweni

angaphandle, ubheka ubucikomazwi emibhalweni yamaNgisi. Ucwaningo lwalongoti
lugxile ekuqanjweni kwabalingiswa kumanoveli abhalwe nguChartlotte Bronte.
Ucwaningo lukaBarry luveza ukuthi uBronte emibhalweni yakhe yobuciko uvamise
ukuthi uma eqamba abalingiswa abaqambe ngamagama abantu abasondelene
nenhliziyo yakhe. Ocwaningeni kuvela ukuthi enovelini ethi The Professor, lo mbhali
waqamba umlandi ngokuthi William Crimswort igama elabe lisuselwa egameni
lomuntu obalulekile kuyena umfundisi uWilliam.

Enovelini yakhe futhi lombhali uBronte esihloko esithi Jane Eyre, sethulelwa
umlingiswa oyiqhawekazi uJane. Igama okuqanjwe ngalo lo mlingiswa kuvela ukuthi
igama likadadewabo kaBronte, okungumbhali wenoveli. Ucwaningo lukaBarry
ngamanoveli kaBronte luveza ukuthi amagama abalingiswa abawasuseli emoyeni
kodwa ayinkomba zezinhloso ezihlukenene zombhali. UDakubu (2008) wenza
ucwaningo lapho wayecwaninga khona ngamagama ama-Hindu. Amagama abantu
abangaHindu abebukeka esebenza ngendlela efanayo nabantu abangamaNgisi
abangamaPutukezi. Ucwaningo lwathola ukuthi amagama ayengasebenzi njengoba
esebenza manje. Kodwa okuyikhona okuphawulekayo ukuthi abamba iqhaza elikhulu
ekubambeni amasiko.

UDakubu (2000) wenze ucwaningo ebheka indlela yesintu yokwethiwa kwamagama

kwabantu baseDagomba esizweni saseGhana. Ukuqanjwa kwegama lengane
balithatha njengokumenyezelwa kwelungelo ekuzalweni kwayo ingane. Ucwaningo
luveza ukuthi igama lithathwa njengento ebalulekile emntwaneni ekuzalweni kwakhe.

2.7.3 Ucwaningo ngokuqanjwa kwamagama abantu ezweni lase-Afrika.

UDlamini (2015) ucwaningo lwakhe lubheka ushintsho ekwethiweni kwamagama

abantu abangamaZulu. Lolu cwaningo luphenya okuyikhona okuletha ushintsho
ekwethiweni kwamagama. Umcwaningi ukholelwa ukuthi kukhona okuholela
oshintshweni ekwethiweni kwamagama esiZulu. Ucwaningo lwakhe luveza ukuthi
sekwaba nomehluko ekwethiweni kwamagama kubantwana, awasafani nalawa
okuyiwona ayethiwa abantwana kudala. Abantu bamanje bagqugquzelwa uthando
lwesikhashana ukuqamba umntwana futhi baqanjwa ngokwemfashini abantwana.
29
UMabuza (2009) wenza ucwaningo ecwaninga ngamandla egama kumuntu okhuluma
isiZulu nakwezinye izinhlanga. Ucwaningo lolu lubheka amandla egama empilweni
yomuntu. Impilo yomuntu incike egameni lakhe. Ugcwalisela khona ukuthi igama
lomuntu liwukuthemeleza ngezifiso phezu kwakhe lowo oqanjwayo. Inkolelo evamile
ikhona ukuthi umuntu igama lakhe liyamlandela. Kungaba izifiso ngomntwana osuke
eqanjiwe noma umkhuleko ngaphezu kwempilo yakhe. Ucwaningo lukaMabuza (2009)
luthole ukuthi amagama awasebenzi ukumphawula lowo oqanjiweyo kuphela, aphinde
amehlukanise kwabanye abantu. Ngaphezu kwalokho uphinde achaze isimo azalelwe
ngaphansi kwaso. Kungakho uMabuza (2009:116) ethi:

Igama elithi Bonginkosi liyezwakala ukuthi abazali babonga

inkosi ngomntwana. Amandla akhona ekujuleni kwaleli
gama agcina esenza yena umntwana ukuthi ajwayele
ukubonga inkosi.
Isiqephu esingenhla siyakufakazela okushiwo uyena uMabuza (2009) ukuthi igama
liwumuntu uqobo lwakhe. Uma sibheka igama elingenhla liyazisho, liwumthandazo
kanye nokubonga phezu kwempilo yalowo oqanjiwe. Kubalulekile ukuqamba ingane
igama eliphilayo okuyothi noma ilandela kuphume izinto ezinhle. UMabuza (200)
uyakuqhakambisa ukubaluleka kwegama kumuntu ngokwencazelo.

NgoNyaka ka (1992) uCubbin ucwaningo (Origin and Meaning of the Place Name
Empangeni). Ucwaningo lwakhe lwalubheka indabuko negama le ndawo. Ucwaningo
Lwakhe luveza ukuthi igama lendawo linomlando ngaleyondawo. Kulona lolu cwaningo
uphinde aveze ukuqanjwa kwegama Mpangeni ukuthi laqhamu kanjani

UKoopman (1989) uzama ukupenapena izizathu ezahlukene zokuqanjwa

kwamagama. Ucwaningo lwakhe lugxile emagameni asekhaya kanye namagama
asemphakathini. Ocwaningweni lakhe uveza ukuthi ukuqanjwa kwegama lasekhaya
kuveza ukubaluleka kukababa nomama emndenini. Ukuqanjwa kwegama kuveza
ukubaluleka okuthize ngomntwana okungaba ukuthi emndenini ungowesingaki futhi
igama lingaveza ukuthi kungabe ubulili owesifazane noma owesilisa.

USterwart (1996) ungomunye wongoti abacwaningile ngokuqanjwa kwamagama

abalingiswa ezweni lase-Afrika. Ucwaninga ngokuchazwa kwamagama esizweni
samaYouba. Ocwaningweni lwakhe ubika ukuthi kule sizwe umntwana ukuze aqanjwe
igama kubhekwa isikhathi kanye nesimo umntwana afikela ngaphansi kwaso
ngaphambi kokuqanjwa igama. USterwart uqhuba ngokuveza ukuthi abantwana
30
banezinsuku ezihlukene zokunikezwa amagama, abantwana besilisa bethiwa ngosuku
lwesikhombisa umntwana efikile emhlabeni. Ucwaningo luveza ukuthi kubakhona
indumezulu yomcimbi lapho kuhlangana khona abomndeni bezokhetha igama
lomntwana. Ngamafuphi, ucwaningo lolu luveza ukuthi abantwana baqanjwa
amagama ngokwesimo abafikele ngaphansi kwaso ngaleso sikhathi, amagama
angaphinde ahlanganiswe nemikhosi yezinkolo zalelozwe.

Ukuqanjwa kwamagama uma kubuyekezwa kuyavela ukuthi cishe emazweni ahlukene

amagama abalulekile. UMakondo (2009) wenza ucwaningo ngezwe laseZimbabwe
esizweni samaShona, ubheka indlela lesi sizwe esetha ngayo amagama abantu.
Ucwaningo lwakhe lugxile ezintweni ezintathu ezifana nencazelo yamagama,
izimpawu kanye nokusebenza koLimi. Ucwaningo lukaMakondo (2009) lugxila
ekubhekeni amagama abantu atholakala emibhalweni yamanoveli kanye nemidlalo.
Ucwaningo alugcinanga kumanoveli nemidlalo kuphela, luphinde lubheka
namaphephabhuku, amagama abafundi abathweswa iziqu beminyaka ehlukene.

ULadzani (1997) wenze ucwaningo ngesakhiwo segama. Ocwaningweni lwakhe

uveze ukuthi ngabe amagama asuselwa kanjani ezenzweni ezahlukene. UDu Preez
(1997) wenze ucwaningo wathola ukuthi amagama abantu abamnyama anezincazelo
ezithile. Amagama aqanjwa umntwana kungaba amagama asetshenziswa amalunga
omndeni noma abantu basemphakathini.

2.7.4 Ucwaningo ngokwethiwa kwamagama abantu esizweni samaZulu

Ucwaningo lukuqanjwa kwamagama luhehe abacwaningi abaningi ukuba bacwaninge

ngalesi sihloko. Ucwaningo olwenziwe ongoti abehlukene alugcinanga kuphela
ekubhekeni indlela okuqanjwa ngayo abalingiswa, kepha baphinde babheka nendlela
okuqanjwa ngayo abantu abaphilayo, ikakhulukazi esizweni samaZulu. UTurner
(2000) ungomunye wezingqwele ezicwaninga ngamagama abantu abangamaZulu.
Ocwaningweni lwakhe uthole ukuthi abantu abangamaZulu imvamisa basebenzisa
amagama ukudlulisa inkulumo ethize. Kungagcini emagameni abantu kuphela,
nasezilwaneni basebenzisa amagama ukudlulisa umlayezo okungaba owokugxeka
noma owokujabula. Ukuqanjwa kwamagama kulabo okusuke kubhekiswe kubona
kusuke kuveza ulwazi okumele balwazi ngobubona.

UMyeni (2020: 318) ungenye yezingqwele ezikhona ezicwaningile ngokuqanjwa

kwamagama abantu abangaMaZulu. Uveza ukuthi amanye amagama uma eqanjiwe
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ahlongoza imibuzo ebantweni. Abantu bazithola bezibuza ukuthi kungani umuntu
eqanjwe igami elithile. Wenza isibonelo ngegama elithi Lubanzi. Ngokwencazelo,
umbhali uveza ukuthi leli gama lisho uthando phakathi kukayise kanye nonina
wengane. Lokhu kuveza isibonelo samagama okungelula ukuthi abantu bazi incazelo
ngaphandle kokuthi balandele umlando walowo muntu owethiwe. UMyeni ufakazela
okushiwo uTurner (2000) ngokuqanjwa kwamagama abantu kulandelwa izimo
abavelele ngaphansi kwazo.

UKoopman (1989) wenza ucwaningo egxile emizweni kanye nasencazelweni yegama

okuyiyona eholela ekutheni kuqanjwe igama. Sithola uDickens (1985) njengomunye
wabacwaningi abacwaninge ngegama ecwaninga ngomthelela waseNtshonalanga
ekwethiweni kwamagama amaZulu. Ucwaningo lwakhe lugxile kuwona umthelela
waseNtshonalanga kumaZulu, ubheke kusukela eminyakeni we-1849 kubheke
kunyaka we-1982. Abantu abangamaZulu ngaleso sikhathi basebekuqonda
ukubaluleka kokuqanjwa kwamagama.

UKoopman (1986: 87) ocwaningweni lwakhe uveza ukuthi ezinye izizathu ezakha
amagama esiZulu izingxabano eziqondiswe ezingxabanweni ngesikhathi kufika
umntwana emhlabeni, kungaphinde kube izingxabano ezikhona phakathi kwabantu
abathandanayo noma abasemzini. Uhlabela phambili uKoopman ngokuthi amagama
ezilwane kanye nawo amagama abantu anezinhloso ezifanayo. Abantwana
abangaMaZulu banganikezwa amagama anomyalezo wempilo ukuthumela umyalezo
kwabanye abantu ngamagama abaqanjwe wona. Amagama ayiyona nkambiso
engabuye isize abantu ekubuyisaneni kanjalo nasekuxolelaneni. Ukuqanjwa kwegama
kunethonya elikhulu empilweni yalowo osuke eqanjiwe. Uqhubekile wenza ucwaningo
uDickens (1985:19) uthi, emagameni abantu abangaMaZulu kunezindlela
ezilandelwayo uma kukhethwa amagama abantu emiphakathini ehlukene. Amagama
amaZulu anomsebenzi owengeziwe angakhombisa umlando othize ozungengeze
ukuzalwa kwengane, indawo lapho azalelwa khona, ukuhlobana kwendlela abazali
ababezizwa ngayo, umqondosimo womndeni wokuzalwa komntwana, umqondosimo
wabazali ngokomoya noma ngokwenkolo, izifiso azifiselwa abazali bakhe, okulindelwe
umphakathi kubazali bakhe, isimo sezwe azalelwe ngaphansi kwaso, kanye
nokubukeka kwakhe ngesikhathi esazalwa.

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UMyeni (2020) ocwaningweni alwenzile ebheka amagama abantu abangaMazulu
uyavumelana nokuthi ukuqanjwa kwegama kunomthelelela omkhulu empilweni
yomuntu oqanjiwe kanjalo nangokwezifiso zabazali. Okuyikhona abakuphawulayo
ukuthi amagama ayizehlakalo zokujabula noma zokuphatheka kabi. UGuma (1995)
wenza ucwaningo ngencazelo equkethwe amagama abantu emasikweni abeSuthu.
Ocwaningweni lwakhe uveza ukuthi amagama abaluleke esikweni labeSuthu ngoba
achaza ubunjalo bomuntu. Ngokwesiko labeSuthu, igama umuntu anikezwe lona ilona
elimchazayo ukuthi unhloboni yomuntu. Ngamafuphi, amagama anomthelela omkhulu
kumnikazi. UGumede (1989) ucwaninge ngesihloko esithi The study of traditional Zulu
Names, ocwaningweni alwenza waveza izinhlobo zamagama esiZulu kanye nokuveza
umnyombo wamagama ukuthi ngabe aqhamuka kuphi. ULubenga (2006) ucwaninge
ngokwethiwa kwamagama kumaZulu, ucwaningo lwakhe luveze ukuthi ziningi izindlela
ezihlanganiswayo uma kuqanjwa amagama. Ukuqanjwa kwegama kuncike
ekubalulekeni kwencazelo kulowo osuke etha igama.

2.7.5 Ucwaningo oluqondene nokuqanjwa kwamagama ahlukene e-Afrika

UKoopman (1990) wenza ucwaningo olwalugxile kulona igama kepha ebhekise

ekubhekeni amagama ezinyoni ngokwehlukana kwazo. Ucwaningo lugxila kuwona
amagama ezinyoni ukuthi kungabe igama lenyoni lichazani kuyona inyoni leyo
eqanjiwe. Uyakuveza ocwaningweni lakhe uKoopman ukuthi igama lenyoni
liyisingathekiso seculo layo inyoni. UKoopman (1990) ukuvezile ocwaningweni lwakhe
ukuthi ukuqanjwa kwamagama kunesizathu esithile, alikho igama eliqanjwa
lingenasizathu. Uyakuveza ukuthi igama negama linesizathu kanye nencazelo yalo.

Igama lenyoni liyisingathekiso kulokho inyoni ekwenzayo. Izinyoni zenza imisindo

ehlukene, ungeke wathola ukuthi kukhona ezenza imisindo efanayo ncamashi.
Imisindo yezinyoni ngaphambi kokuthi ziqanjwe amagama iyona ehlukanisa inyoni
kwenye inyoni, uma isiqanjwa kususelwa kuyona imisindo amagama ayehlukana. Yize
lolu cwaningo lugxile ezilwaneni kodwa indlela okuqanjwa ngayo amagama ezinyoni
kuletha incazelo ethi ayifane nokuqanjwa kwabantu. Ababhali abaningi balwenzile
ucwaningo olufuze lolu kepha becubungula ezingxenyeni ezehlukene. Abantu base-
Afrika benza ngendlela ehlukile uma beqamba amagama abantu, izilwane, izintaba,
kanye nezindawo.

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Ukuqanjwa kwamagama ikhona okubalulekile kubantu abansundu ngoba kubuye
kube umhlahlandlela empilweni yomntwana. UDlamini (2015) ubeka uthi
emiphakathini yamaZulu umsebenzi wegama ikakhulukazi amagama abantu
nezilwane ayindlela engcono yokudlulisa ukugxeka nokunganeliseki kulabo
abaseduze, futhi indlela esemqoka lapho kuvezwa khona ukugxeka nokunganeliseki
kanye nokungaziphathi. Uyafakaza lo ngoti ukuthi amagama abantu emiphakathini
yamaZulu aqukethe umqukatho othizeni ofihlwe kulona igama. Lokho okungaba kuhle
kuphinde kube kubi. Igama futhi lingaphinde ligcine umlando ngesigameko esenzeka
okungabe indawo, noma izilwane. Umuntu nanoma ubani oqanjiwe igama abazali
bakhe, bamqamba igama belincikise kumlando thizeni.

UNdaba (2010) ucwaninge ngokuqanjwa kwamagama esigodini zakwaMakhwanazi

KwaDlangezwa. Ucwaningo lwakhe lugxila kulona igama, ikakhulu ekuqanjweni
kwamagama emizi. Inhlosongqangi kwakuyikhona ukuthola ukuthi kungabe umuzi
nomuzi igama owaziwa ngalo lichazani. UNdaba okuyikhona akuthola ocwaningweni
lwakhe ukuthi ukuqanjwa kwamagama emizi kwasukela ekuthenini kwakuzanywa
ukuhlonishwa amagama abanumzane bemizi. Ngaphezu kwalokhu, uNdaba
(2010:65) uthi isiko lokuqanjwa kwemizi lihambisana nenhlonipho yokungagagulwa
kwamagama abanumzane. Uqhuba ngokuthi enye inhloso ukulondolozelwa
izizukulwane ngezizukulwane ingqikithi nesithunzi salowo nalowo muzi.

Uyakuveza lo mcwaningi ukuthi amagama ezigodini zaseMangezi eMpangeni

ziqanjwe ngokwezigameko ezenzeka esikhathini esidlule okungezona kuphela ezimbi
kodwa nazo ezinhle. Amagama emizi eminye esingakubalula ngokocwaningo
lukaNdaba (2010) ukuthi aqukethe umlando nezimfihlo zakulelo khaya okuyizona
ezenza kugcine kufinyelelwe ekunikezweni umuzi othile igama.

Ucwaningo lukaShangase (2006) lugxila emagameni abantu nezindawo, kubhekwa

izimo kanye nomlando olandelwayo uma kuqanjwa abantu nezindawo.
Okungabuyekezwa kulolu cwaningo ukuthi amagama anemvelaphi yawo futhi aphinde
aqukathe umlando ofihlwe kuwona amagama abantu. Ucwaningo oluthi alufuze lolu
ngolukaShabalala (1999), ubheka ukuqanjwa kwamagama emizi endaweni
yaseMabengela eNkandla. Inhlosongqangi ukubheka izizathu okuyizona eziholela
ekwethiweni kwemizi ethile. Kucwaningo lukaShabalala kuyavela ukuthi amagama

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emizi awagcini ngokuveza kuphela inhloso yegama lomuzi, aphinde aveze indlela
okuyiyona abantu abaphilisana ngayo endaweni yaseMabengela.

UNdlovu (2013) wapheka wathulula ngocwaningo lwakhe lapho owayebhekise khona

emaNdebeleni endaweni yaseZimbabwe. Ucwaningo lwakhe lwabheka kabanzi
indlela okuyamaniswe ngayo amagama ezindawo kuhambiselana nomlando kanye
nokuveza udlame kwezinye izindawo. Ucwaningo lwakhe luveza ukuthi amagama
ezindawo asuselwa kumlando wodlame kanye nezinye izigameko ezenzeke kulezi
ndawo. UKhumalo (2019) wenza ucwaningo olucwaninga ngomthelela wamagama
ezindawo kundlela abantu abaphilisana ngayo. Inhlosongqangi yocwaningo
kwakuwukucwaninga ngamagama emizi kaMzilikazi kaMashobane. Ucwaningo
luveza ukuthi ukwethiwa kwamagama emizi kaMashobane iwubufakazi bendlela
okwakuyiyona ayebungaza ngayo igalelo lamabutho.

Ucwaningo lukaKhumalo lukubeka kucace ukuthi amagama emizi KaMzilikazi

asuselwa emabuthweni, futhi aphinde aqukathe umlando ojulile. Lo ngoti uyakucacisa
ngokocwaningo lwakhe ukuthi imizi kaMashobane kanye namagama akhona
aqukethe umlando. Amagama emizi uma ulandela umsuka wakhona ukuthi asukaphi
ugcina uthola umlando obalulukile. Singakusho cishe kugcwale umlomo ukuthi
ekubhekeni ucwaningo oselwenziwe ongoti abehlukene, kuyavela ukuthi amagama
ezindawo aqukethe umlando.

UNtuli (1992) wenza ucwaningo oluqondene nokuqanjwa kwamagama ezindlu.

Ucwaningo lwalubheka ukuqanjwa kwezindlu zaseNingizimu Afrika. Ocwaningweni
lukaNtuli okuyikhona okugqamayo ukubhekwa kokuqanjwa kwezindlu ukuthi kungabe
kusukela kuphi nakho ukuthi kungani indlu nendlu yaqanjwa ngegama eyaqanjwa
ngalo. Ucwaningo lukaNtuli (1992) luveza ukuthi indlu ingaqanjwa igama
ngumeselandi emva kokuyiqeda ukuyakha. Izindlu zaseNingizimu Afrika ziqanjwa
ngokwezigameko ezenzeka kusakhiwa, futhi indlu ingaqanjwa ngabantu abazohlala
kuyona. Uma kuzohlala amantombazane kungathiwa kusezintombini ngoba kuzohlala
khona amantombazane. Ucwaningo oluzokwenziwa luzogxila emagameni
abalingiswa. Ukubaluleka kwegama lo mlingiswa kumanoveli kugqama kahle ngoba
ilona eliletha ukuqonda kangcono inoveli uma kubhekwa ukuhambisana kwegama lo
mlingiswa kanye nendlela abamsebenzise ngayo enovlini.

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UMyeni (2020) uyamfakazela uDlamini (2019) ngocwaningo lwakhe oluthinta
amagama ezingane. Abavumelana ngakho ikhona ukuthi abantwana bayaqanjwa
ngabazali begajwe injabulo yesikhashana. Ucwaningo lukaDlamini lukubeka kugqame
ukuthi ngokuhamba kwesikhathi kutholakala kunoshintsho ekwethiweni kwamagama
kubantwana. Ukushintsha kwesikhathi kuletha ushintsho olukhulu ekwethiweni
kwamagama abantwana, indlela yamanje yokuqamba amagama ayisenakho ukugcina
umlando. Abantu esikhathini samanje sebasebenzisa imfashini kanjalo nokuthatha
izinto zakwezinye izizwe. NgokukaMyeni (2020), abantu sebaqamba amagama
ezingane ngokwendlela yokuphila, ukushintsha kwenkathi kanye nenjabulo
yesikhashana.

UHadebe (2002) ubhale ucwaningo okwaba ilona oluhluba udlubu ekhasini

ngamagama emigwaqo yaseThekwini ngaphansi kwesihloko esithi Study of Indian
Names for streets in Durban. Ucwaningo luphathelene nemigwaqo yamagama
eSindiya atholakala enkabeni yeTheku. Okugqamile kulolu cwaningo ukuthi imigwaqo
yeTheku ibizwa ngamagamaga abantu.

UMamvura (2014) ucwaningo lwakhe walwenza ebheka ukwethiwa kwamagama

ezikole eZimbabwe. Ucwaningo lwlakhe lwathola ukuthi amagama ezindawo
asebenza ngendlela yokuthi baqambe isikole ngenhloso yokudlulisa umyalezo.

2.7.6 Ukuqanjwa kwamagama emazweni angaphandle

Ukuqanjwa kwamagama kuhamba elide ibanga kangangokuba akugcinanga ezweni

lase-Afrika kuphela. Sithola abacwaningi abaningi abehlukene abenze ucwaningo
ngokuqanjwa kwegama emazweni angaphandle. Okubalulekile kunakho konke ukuthi
ukuqanjwa kwamagama abantu kuyinto amazwe ahlukene ayithathela phezulu. UYa-
ting (2007) wenza ucwaningo endaweni yase Taiwaners, phesheya kwezilwandle.
Ucwaningo luveza ukuthi amantombazane athatha amagama esiNgisi. Lokho kubona
bakuthatha njengokuthi bafundile. Ukuqanjwa kwamagama anjena kuveza ukuhluka
kubona kanye nenhlonipho etholwa ilowo onikezwe igama okumele lihambiselane
nezinto okuyizona azenzayo. Igama elinikezwa umuntu linomthelela obalulekile
kubona njengesizwe kanye nomphakathi umuntu asuke ephila kuwona.

UTooker (1948) ubheka amagama abantwana baseBrazil. Ucwaningo lwakhe luthola

ukuthi abazali babantwana baseBrazil abakuboni kubalulekile ukuqamba umntwana
igama esemncane. Umntwana uma esemncane engakwazi kuzenzela lutho, lokho
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bakubona njengencindezi uma bemetha igama. Igama babona ukuthi lizomcindezela
angasiboni isigaba esilandelayo sempilo. Ucwaningo lukaTooker (1948) lukubeka
kucace ukuthi ukuqamba umntwana into ebalulekile. Indlela okuqanjwa ngayo
abantwana ingabukeka ihlukile kepha ukubaluleka kwegama kuyafana nakwezinye
izinhlanga.

UMorice (1933) udalula ukuthi abantu baseCanada amagama abo ethiwa

ukukhumbula abangasekho, kubhekiswa esimeni esiqondene naye umntwana.
Ocwaningweni lakhe uphinde wakuveza ukuthi amagama aqanjwa esuselwa
emaphusheni okanye ngokuhambisana nenkolo yabo. Ocwaningweni lwakhe uMorice
uthule ukuthi abantwana baseCanada baqanjwa ngokwenhloso yokulandela usiko.
UYanga (1978) ocwaningweni lwakhe uthole ukuthi eCongo amagama
awasetshenziswa nje kuphela ukwehlukanisa omunye umuntu komunye, kepha bona
baphinde bekuthathe njengezinkomba zokufundwa kweziLimi. Inkolelo ukuthi igama
libalulekile kumuntu osuke eqanjiwe futhi linomthelela empilweni yakhe, ngenxa
yalokho ukuqamba kwabo kuhambisana ngqo namasiko enziwa esizweni sabo.

UGarwood (1976) wenza ucwaningo lwakhe eNigeria. Okuyikhona okuphawulekayo

ngocwaningo lwakhe ikhona ukuthi ukuqanjwa kwamagama ezingane
kuyaguquguquka ngezinkathi ezehlukene. Ezinkathini ezidlule ingane yokuqala
yayethiwa ubaba wayo, ingane ezolandela yethiwe umkhulu wayo. Ngokuhamba
kwesikhathi umntwana ubethiwa igama likamkhulu wakhe ozala uyise uma
kuwumfana, uma kuyintombazane beyethiwa igama likagogo wayo ozala unina.
UWilliam (2000) wenze ucwaningo ngokuqanjwa kwamagama ezweni lase-Europe,
uveza ukuthi amagama esiLungu imvamisa incazelo yakhona icashile futhi akulula
ukuyithola.

Ocwaningweni lwakhe uphinde uveze ukuthi abazali ibona abakhethela izingane zabo
amagama. Amagama abantu base-Europe bawaqamba ngokubizeka kwawo kanti
futhi bengaziqamba izingane ngenxa yokuthi bathanda ukuthi libizeka kanjani. Okunye
akuphawulayo ocwaningweni lwakhe ukuthi amagama asetshenziswa kakhulu kuleli
lizwe amagama atholakala eBhayibhelini njengo-Davide, Adam, Rebecca, Ruth, kanye
noDeborah. Abantu kuleli lizwe bakholelwa ekutheni amagama aqukethe umlando
kanjalo futhi ayasiza ukuthi kugcinwe wona lowo umlando.

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UGardarsdottir (1999) ungomunye wabenza ucwaningo emazweni angaphandle.
Ucwaningo lwakhe lugxila ekwethiweni kwamagama kubantu base-Ice land.
Ucwaningo lwakhe luveza ukuthi eminyakeni eminingi eyedlule babefuna ukuqinisa
ubudlelwane ezinganeni zabo nabantu abadala. Amagama abantu abadala abeqamba
izingane, lokhu kwakwenzeka belandela indlela eyaziwa ngokuthi i-patronymic naming
systems. Le ndlela isebenza uma kwethiwa umntwana kubhekwa ingxenye yasekhaya
bonina. Ukuqamba abantwana ngamagama omkhulu kanye nogogo kusiza ekugcineni
amagama akudala ukuthi angashabalali.

U-Alford (1988: 2) uthi eMali abantwana baqanjwa amagama amathathu bese

kulandela isibongo. Umntwana akavele aqanjwe igama kepha kukhona imicikilisho,
eyenziwayo. Uma sekuphele cishe amaviki amathathu umntwana wenzelwa usiko
elaziwa ngokuhlanjululwa. Emva kwalokho umuntu okuwuyena othathwa njengokhulile
kubo kobaba wengane uyena onelungelo lokunikeza umntwana igama. Nalokho
kwenziwa emcimbini womntwana. UMphela (2010) uthi ukuqanjwa kwamagama
emphakathini yaseGhana kusondele nezinga lenhlalo kwezenkolo. Ocwaningeni
lwakhe uveza ukuthi amagama ayalekelela kunendlela abayisebenzisa ukuxhumana.

Lo mcwaningi uqhubeka nokuchaza ukuthi igama lingaveza ukungezwani kubantu,

okuzinkomba zokuthi kukhona okwenzeka esikhathini esedlule. UJunod (1912; 40) uthi
ocwaningweni lwakhe kusukela ngosuku umntwana azalwe ngalo kuze kube inkaba
iyawa isigaba esibalulekile ekuqanweni kwegama. Leso sigaba sinegama elibizwa
ngaso esaziwa ngokuthi ibusashana okuyisikhathi lapho kuvalelwa khona umama
kanye nomntwana endlini. Ukuphuma komntwana endlini kwenziwa umcimbi
okuyilapho-ke umntwana enikezwa khona igama.

UGorndley (1996) wenza ucwaningo Engilandi lapho ebheka khona amagama abantu
abangewona umnsinsi wokuzimilela kuleli lizwe. Ucwaningo lwakhe uthola ukuthi
amagama ahlukene izinhlobo ezintathu. Uveza ukuthi amagama aqanjwa izingane
ahambisana namasonto akhona Englandi kanti awavunyelwe kuma-Puritans. Uphinde
aveze ukuthi abanye abantwana baqanjwa amagama ngakho ukuthi abantu bavule
ibhayibheli kukhonjwe igama elilodwa, igama okuyilona elikhonjiwe ilona gama
okuzoqanjwa ngalo ingane. UNdimande (2001: 89) usivezela okubalulekile ngezwe
Lase-Tanzania uma eliqhathanisa ne-Afrika. Uveza ukuthi ezweni lase-Afrika
imvamisa umntwana wethiwa igama ngosuku okuyilona afike ngalo emhlabeni. Le

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ndlela yokuqamba amagama abantwana iyasetshenziswa eTanzania, kanti
abantwana abazalwe ngezinsuku zomcimbi noma amaholidi baqanjwa amagama
akhuluma ngaleyo micimbi.

UMatunda (2017) wenze ucwaningo ngokuqanjwa kwamagama eZambia, ucwaningo

lwakhe lubheka usiko lwamaLunda. Kuvele ukuthi ingane yethiwa ngabazali bayo
okungaba ubaba noma umama, kanti nomalume nabo banalo ilungelo lokwetha
umntwana. Igama uma seliqalile ukusebenza liyaqhubeka lisebenze
ngokusemthethweni. UStayt (1986) ocwaningweni lwakhe alwenza uveza ukuthi
abantu abangamaVenda uma igama selethiwe kwenzeke umntwana angaphatheki
kahle okanye akhale engathuli, bayahamba bayofuna kwabanamanga (izangoma).
Isangoma uma sithola ukuthi umntwana ugula ngenxa yegama aqanjwe lona,
kuyavunyelwana ngokushintsha igama umntwana bamqambe igama elisha.

Abacwaningi abenze ucwaningo ngegama baningi. Lowo nalowo ubheka lapho

kunone ngakhona asike ashiyele abanye. Ukubuyekezwa kwemibhalo kusivezela
ngokusobala ukuthi abantu ucwaningo balwenzile. Okuyikhona okuqaphelekayo
ukuthi izinto babezibheka zihlukile. Ngokubuyekeza lemibhalo engenhla, akekho
ungoti oseke wenza ucwaningo olufana ncamashi noluzokwenziwa. Akekho obheke
ikhono lokuqanjwa kwamagama abalingiswa kuqondiswe ezincwadini, ezilandelayo,
Impi Yabomdabu Isethunjini, Zihlangene phezulu, Inkinsela Yasemgungundlovu.
Abacwaningi abacwaningile bethinta lezi ncwadi, bebengabheki abalingiswa kepha
bebebheka eminye iminxa kuzona izincwadi ezifanayo. Umcwaningi kumvule
umqondo ngokocwaningo lwakhe lapho ethekela kwabanye abacwaningi ukuthi
ngempela kubalulekile ukubhekwa kwamagama abalingiswa kanye nokubaluleka
kwawo kuyona imibhalo yesiZulu lena ekhethiwe.

2.8 Isiphetho

Isahluko esingenhla siveza ngokusobala ukuthi luningi ucwaningo olwenziwe

ngaphansi komkhakha we-onomastiki. Nokho, sisekhona isikhala esidinga ukuvalwa
emkhakheni wokuqanjwa kwamagama abalingiswa. Ngokocwaningo olubuyekeziwe,
aluluningi ucwaningo olwenziwe ngokuqanjwa kwabalingiswa kumanoveli.
Ngokubuyekeza imibhalo ehlukene ngokuqanjwa kwamagama abalingiswa emazweni
ase-Afrika nangaphandle, kuyavela ukuthi ukuqanjwa kwamagama kuyinto

39
ebalulekile. Igama uma liqanjwa ingane kugcinwa imicikilisho yakhona ehlukene futhi
abanye baze benze imicimbi.

40
 ISAHLUKO SESITHATHU
INDLELA YOKUQHUBA UCWANINGO NEZINJULALWAZI
3.1 Isingeniso
Umcwaningi kulesi sahluko uzobheka indlela yokuqhuba ucwaningo kanye
nenjulalwazi esetshenzisiwe. Ucwaningo lufukanyelwe iwona lo mhlahlandlela
okuyiwona owenza siyibone kalula indlela. Umsebenzi wocwaningo kubalulekile
ukuthi wesekwe izinjulalalwazi kanye nendlela yocwaningo eba umgogodla
wokucubungula lokho okucwaningwayo. Umcwaningi ngeke azikhetha zonke izindlela
zocwaningo kodwa ukhetha leyo okuyiyona eshaya emhlolweni ngokocwaningo
lwakhe.

3.2 Indlela yokuqhuba ucwaningo

Indlela yokuqhuba ucwaningo iveza indlela ezolandelwa ukuqhuba ucwaningo lonke.

Umbhali singakubeka ngembaba ukuthi ucwaningo noma engakalwenzi usuke
esenalo uhlaka lokuthi kumele luhleleke kanjani. Umcwaningi kubalulekile ukuthi
akhethe indlela okuyiyona ezoqhuba ucwaningo lwakhe. Ukukhetha indlela yoqhuba
ucwaningo kuyalekelela kanti kusemqoka ocwaningweni. UKidder noJudd (1987)
bathi nakuba ziziningi izindlela ezisetshenziswayo uma kwenziwa ucwaningo,
umcwaningi uyazikhethela indlela okuyiyona okumele ayisebenzise ekwenzeni
ucwaningo lwakhe. UDlamini (2021:53) uqhuba athi, indlela umcwaningi
angayisebenzisa ekwenzeni ucwaningo lwakhe ingancika ekutheni yena umcwaningi
uqobo ufuna ukucubungulani nokuthi uhlose ukuthola miphi imiphumela.

3.3 Izindlela zokuqoqa ulwazi.

Izindlela zokuqoqa ulwazi ziningi kepha kubalulekile ukuthi umcwaningi akhethe

indlela okuyiyona ezongena khaxa ekumqoqeleni ulwazi. Umcwaningi uzochaza
izindlela zokuqoqa ulwazi. Emuva kokuchaza izindlela zokuqoqa ulwazi, uzoveza
eyodwa ezosetshenziswa ocwaningweni. UKhuzwayo (2012: 9) uthi indlela yokuqoqa
ulwazi yilapho umcwaningi noma umbhali esebenzisa khona ukukhalipha kwakhe
ukuhlanganisa lokhu afuna ukukwazi ngento ethile ukuze nabanye babe nolwazi
oluhlaba esikhonkosini lapho befunda ngokuhlangayela. Incazelo kaKhuzwayo (2021)
ihlaba esikhonkosini lapho ethi, impumelelo yocwaningo incike ekuqoqeni ulwazi.
Umcwaningi uma ephumelela ngokusezingeni eliphezulu ekuqoqeni ulwazi ucwaningo

41
lwakhe luba impumelelo, kanjalo nokukhetha indlela okuyiyona efanele ucwaningo
lwakhe ekuqoqeni ulwazi okuyilona alufunayo.

UMiller (1994: 118) uthi izindlela zokuqoqa ulwazi zintathu okuyikhwalithethivu,

ikhwantithethivu kanye nenominethivu. Uqhuba ngokuveza umehluko phakathi
kocwaningo lwekhwantithethivu kanye nolwekhwalithethivu, uthi ikhwantithethivu
isebenzisa izindlela ezivalekile zokuqoqa ulwazi. Uveza ukuthi ulwazi ulucubungula
emuva kokuliqoqela ndawonye. Ulwazi kukhalithethivu uyakwazi ukuluhlaziya
usaqhubeka nalo ucwaningo noma ungaluhlaziya ekugcineni.

3.3.1 Indlela yekwalithethivu

Ukucwaninga ngendlela yekhwalithethivu kuyindlela ejwayelekile ukuba

isetshenziswe abacwaningi. Ukusebenzisa le ndlela kuyamphoqa umcwaningi ukuthi
angene ephuma emibhalweni ebhalwe ngabanye ongoti ngezihloko ezingathinta lokho
okuzokhulunywa ngakho ocwaningweni. Abacwaningi abaningi bayichaza ngezindlela
ezehlukene ikhwalithethivu. UJackson (2009: 88) uthi ucwaningo lwekhwalithethivu
lugxile ezintweni ezenzeka ngokwemvelo. Ulwazi oluqoqiwe luhlaziywa ngaphandle
kokusebenzisa izinombolo. Lo ngoti uthi abantu okuyibona abasebenzisa le ndlela
ukuqhuba ucwaningo lwabo abantu abangasebenzisi izinombolo. Abacwaningi
abasebenzisa lendlela ngabantu abasebenza ngolwazi, basebenzisa ulwazi
oseluqoqiwe kepha ilona abalisebenzisayo ekutholeni ulwazi ngalokho
abakucwaningayo okuntinta isihloko esifanayo noma ingxenye yocwaningo yaleso
sihloko socwaningo. UKhumalo (2019: 35) uyaqhubeka uyachaza uthi:

Unlike quantitative researchers, qualitative researchers

do not regard themselves as collectors of facts about
human behaviour that will lead to verification and
extension of theories and enable rsearchers to determine
causes of and predict, human behaviour. In qualitative
researchers, the emphasis is on improved understanding
of human behaviour experience.
(Ngokungafani nabacwaningi bocwaningo oluphathelene
nokubala, abacwaningi abaningi bocwaningo
oluphathelene nekhwantithethivu kabazithathi
njengabaqaphi bamaqiniso nokuphathelene nesimo,
kabazithathi njengabaqaphi bamaqiniso nokuphetha
koluntu. Ocwaningweni lwekhwantithethivu inhloso

42
 isekufukuleni nasekuqondeni ukuphatha ekwenzeni
kwabantu).
Abacwaningi abasebenzisa le ndlela eyaziwa ngekhwalithethivu baziwa njengabantu
abaqoqa amaqiniso. Okuvelayo ngabantu abacwaninga ngale ndlela yekhwalithethivu
ukuthi abazithathi njengabaqoqa amaqiniso ngoba basebenzisa okukhona
ukugcwalisa kulokho abakucwaningayo. Umcwaningi usebenza ngezinombolo ezivele
zikhona ukufakazela ubuqiniso bento ayifakazelayo ocwaningweni alwenzayo.
Kungakho uDomegan noFleming (2007:24) bathi:

Qualitative research aims to explore and to discover

issues about the problem on hand, because very liitle is
known about the problem. There is usually uncertainly
about dimensions and characteristics of the problem. It
uses soft data and get rich data.
(Ucwaningo lwekhwalithethivu luhlose ukuthungatha
nokuthola izimvo mayelana nenkinga esezithebeni,
ngenxa yokuthi kuncane okusuke kwenziwa ngenkinga
kuvamise ukuthi kungabi nesiqiniseko ngamacala
ehlukene kanye nezimpawu zenkinga. Ucwaningo luhlose
ukusebenzisa ulwazi oluntekenteke bese luthola ulwazi
oluqotho).
UDomegan noFleming (2007) bavumelana nombono kaJackson (2009) ekutheni
ikhwalithethivu ibheke izinkinga ezivele zikhona. Umcwaningi osebenzisa le ndlela
kubalulekile ukuthi aluthamele ulwazi nemibono yabanye abacwaningi
asebecwaningile ngesihloko esingafana noma esicishe sifane nesicwaningwayo.
Umcwaningi futhi ocwaninga ngale ndlela kumele alindele izimpendulo ezihlukile
kanye nemibono ehlukene engeke ivune imicabango yakhe ngaso sonke isikhathi.
Umcwaningi uthembela emibonweni elethwa abantu ngokwehlukana kwabo okuyibona
ababambe iqhaza ocwaningweni. Imibono lena engafani eyahlukene futhi equkethe
imiqondo eminingi kepha ngesihloko esisodwa okukhulunywa ngaso ngaleso sikhathi.
UKhumalo (2019: 59) uthi lolu hlobo lwendlela yokucwaninga luvumela abantu ukuba
baqhamuke nezincazelo ezingamaqiniso ngokwabo futhi bakwazi nokuncoma ithuba
lokuzakhela bona ngokwabo ulwazi. Ngokwenza kwabo ngale ndlela, umcwaningi uba
nezindikimba eziningi angazakhela ngazo esusela emaqinisweni nasolwazini
olutholakale ngesikhathi socwaningo.

43
Ongoti laba bavumelana noDomegan noFleming (2007) ngokomqondo, ngokuthi
yindlela lena esebenza uma umcwaningi efuna ukuvundulula amaqiniso athizeni
ocwaningweni lakhe ngokwesihloko sakhe. UKhumalo (2019) uqhuba ngokuthi uma
abacwaningi besebenzisa le ndlela maningi amaqiniso nezindikimba abangazakhela
zona ngokolwazi oluwumphumela wocwaningo. Abacwaningi abaningi uma benza
ucwaningo bafuna wona amaqiniso, yingakho kuyindlela esetshenziswayo lena
kubacwaningi nokuyiyona abayisebenzisa uma benza ucwaningo uma kuqhathaniswa
nendlela yokucwaninga eyaziwa ngokuthi ikhwantithethivu.

UDenzil noLincon (2011: 8) bathi ikhwalithethivu ibheka indlela izinto ezenzeka ngayo
empilweni yabantu, iphinde ibheke ubudlelwano phakathi kokufundwayo umcwaningi
kanye nesisusa socwaningo. Yindlela yokuqhuba ucwaningo lena encike empilweni
yabantu kanye nobudlelwano obukhona phakathi kwabo nemvelo. Usafakazela bona
ongoti abacashunwe ngenhla lapho bethi le ndlela yokucwaninga ibheka amaqiniso.

UDlamini (2015:78) uthi ucwaningo lwekhwalithethivu luwuhlobo locwaningo

lwesayensi. Uveza ukuthi luxube uphenyo olufuna izimpendulo emibuzweni, luzama
ukusebenzisa amaqoqo emigomo achazwe kabanzi ekuphenduleni izingxoxo,
ukukhothuluza bonke ubufakazi, kanye nokukhipha ulwazi olungakaze
lwacatshwanga ngaphambilini iphinde ikhiqize ulwazi olukhona ngaphambi
kwemikhawulo yocwaningo. Ucwaningo ngendlela yekhwalithethivu luhlezi luveza
izinto ezihambisana nokuzama ukuxazulula izinkinga ezikhona zocwaningo
ngokwethembela nakubona labo abangathinteka ngoba udaba lusuke lusezithebeni.
Iyindlela yocwaningo enamandla okuvundulula amaqiniso ngamasiko kanye
nemibono yabantu nangokwendawo okuyiyona abahlala kuyona. Ngamafuphi
singasho ukuthi lendlela izama ukuveza amaqiniso amasha.

UDlamini (2015: 79) uveza izindlela ezihlukene zokucwaninga ngale ndlela eyaziwa
ngekhwalithethivu. Ubala lezi ezilandelayo:

• Natural setting (Ukulungiselelwa kwemvelo): Abacwaningi ibona abaqoqa

ulwazi ezindaweni ezehlukene kulabo ababambe iqhaza ekusombululeni
inkinga engaphansi kwalolo cwaningo.
• Researcher as a key instrument (Umcwaningi njengethuluzi elibalulekile):
Abacwaningi ngendlela yekhwalithethivu bayaziqoqela bona ulwazi
ngokungena bephuma emibhalweni ehlukene. Basebenzisa amathuluzi

44
 ahlukene ukuqoqa ulwazi balubeke ndawonye. Umcwaningi uyena kanye
ohlanganisa ulwazi okuyilona oluqoqiwe aluhlangule ngononina.
• Multiple sources of data (Imithombo eminingi yolwazi): Abacwaningi
bekhwalithethivu bazihlanganisela bona ulwazi lwabo beluthola ezindaweni
ezihlukene zolwazi. Imibuzo engabalwa yimibuzo yobuso nobuso,
ukuqaphelisisa, kanye nemibhalo, kunokuthi bazithole bethembele
emthonjeni owodwa wolwazi. Umcwaningi ubheka lonke uhlobo lolwazi
alutholile kube uyena oluhlelayo ngendlela efanele ngokulandelana
kwezigaba, kanye nezihlokwana ezihambisana kanye nayo imithombo
yolwazi.
• Inductive data analysis (Ukuhlaziywa kolwazi oluyisisekelo): Abacwaningi
bazakhela ngokwabo izindlela izigaba kanye nesihloko, (bottom-up)
ngokuhlela ulwazi ngeziqeshana zophiko lwemibhalo yolwazi. Kungaxuba
ukubambisana nokuxhumana kwababambiqhaza. Lokho kungabeka
emathubeni okulungisa isihloko esikhulayo ngokuqhubeka kwesikhathi.
• Participant’s meanings (Izincazelo zababambiqhaza): Ezindleleni zonke
zocwaningo lwekhwalithethivu, umcwaningi ugxila ekufundeni izincazelo
ababambiqhaza abanazo mayelana nenkinga, incazelo umcwaningi afika
ngayo ocwaningweni noma ayithola kwabanye ababhali.
• Emergent design (Idizayini Evelayo): Ucwaningo lwekhwalithethivu
luyandlondlobala. Lokhu kusho ukuthi uhlelo angeke lubonakale
ngokuphelele futhi zonke izigaba zezindlela zingashintsha noma sigudluke
ngemuva kokuba ucwaningi eseqale ukuqoqa ulwazi oludingidwa
ucwaningo lwakhe.
• Theoretical lens (Ilensi yethiyori): Abacwaningi abasebenzisa lendlela
yekhwalithethivu bavamisile ukuza namaqhinga ahlukene ukucubungula
ucwaningo lwabo, ubulili, ubuzwe, noma ukukhula kwamazinga.
• Interpretive inquiry (Uphenyo lokuhumusha): Ucwaningo lwekhwalithethivu
luhlola lokhu umcwaningi akubonayo aphinde akuhumushe lokho
akubonayo, akuqondayo kanye nalokho akuzwayo. Lokhu
abakuhumushayo abacwaningi angeke kwahlukaniswa nomlando wabo,
indawo kanye nalokhu ababekuqonda ngaphambili. Emva kokuba

45
 ucwaningo seluphothuliwe, abafundayo nabo benza okwabo ukuhumusha
kanjalo nababambiqhaza.
• Holistic account (Ukuchaza ngokuphelele): Umcwaningi usuke ezama
ngokusemandleni ukukhulisa isithombe esibanzi senkinga noma udaba
ocwaningweni. Lokho kuxube ukubika imibono eyehlukene kanye nokuthola
izinto ezahlukene ezikhona kuleso simo.

Uma kusetshenziswa indlela yekhwalithethivu, umcwaningi nguyena uqobo oba

inhloko yocwaningo nolwazi aluqoqayo. Umcwaningi nguyena ogamenxe kukho
konke okwenzekayo, nalapho okumele kuqoqwe khona ulwazi uyena othola konke
lokho. Imiphumela yocwaningo ingaveza umqondo omusha womcwaningi okungeke
kwenzeka uvele ocwaningweni lwekhwalithethivu.

3.2.3 Okuyikhona ongakufunda ocwaningweni lwekhwalithethivu

Ucwaningo lwekhwalithethivu luyakwazi ukunikeza umcwaningi indlela yokuveza

imicabango yakhe. Le ndlela iphinde ikwazi ukuveza ukuthi abantu kungabe bazizwa
kanjani ngocwaningo olwenziwayo. Indlela yekhwalithethivu inamandla okuveza
amaqiniso ngezinto ezithinta impilo lapho esingabala khona izinto eziphathekayo,
izinga lempilo ubuzwe, inkolo kanye namasiko. Indlela yekhwalithethivu iyasiza
mayelana nokuqonda iqiniso. Ikhwalithethivu iphinde isize ekutolikeni kanye
nasekucubunguleni ulwazi locwaningo ngendlela efanele.

Ulwazi lwekhwalithethivu luvulelekile, lungasatshalaliswa kubantu abaludingayo

olungaba usizo kubona. Ulwazi lona kanye olutholakale kwenziwa ucwaningo
lungadluliselwa kubantu, kuphela umcwaningi uyakuveza ukuthi lokho okufakazela
ucwaningo lwakhe ukuthathephi. Ucwaningo lwekhwalithethivu luhlukile
kwelekhwantithethivu ngoba ucwaningo lwekhwathithevu umcwaningi akakwazi
ukulidlulisela phambili, futhi uthembele olwazini oluncane alutholayo.

3.2.4 Izibonelo zendlela yekwalithethivu

UGlesne (2011) ecashunwe kuDlamini uthi abacwaningi bazame ukuhlukanisa

phakathi kwezinhlobo ezihlukene zekhwalithethivu. Kulolucwaningo uvela ukuthi
ziningi izindlela zokwenza kepha ukuhlukana kwazo akuvezwanga kahle. Izinhlobo
ezihlukene zekhwalithethivu zixuba i-case study (Ucwaningo lwesigameko), i-
conversation analysis, (Ukuhlaziya ingxoxo), i-ethno-methodology (indlela yokwenza

46
yobuhlanga), i-ethno science (ubuhlanga bezobuchwepheshe), i-grounded theory,
(isisekelo sokucatshangwayo), i-life history (umlando wempilo), i-narrative analysis
(ukuhlaziya okuchazayo), oral history (umlando ngomlomo) nezinye izindlela
ezihlukene. Izindlela zonke ezikhona ziqukethe ziphinde zilawulwe ifolosofi
(philosophical assumption).

3.2.5 Kungabe isetshenziselwani ikhwalithethivu

Ucwaningo lwekhwalithethivu abacwaningi abaningi bangalusebenzisela izindlela

ezehlukene. Ungoti uCreswell (2007:39-40) uthi:

• Ukuveza inkinga yocwaningo kumele iqondakale

• Ukuqonda noma incazelo eyahlukahlukene ngesimo
• Ukugqugquzela umuntu ngayedwana ukuthi acobelele abanye ngezindaba
zakhe, kanye nokuvezwa kwemibono yabo.
• Ukunciphisa amandla kanye nobudlelwano obukhona phakathi komcwaningi
nababambiqhaza ocwaningweni.
• Izama ukuqonda indawo lapho bethula inkinga ocwaningweni ababambiqhaza.

Ocwaningweni lwakhe alwenza uCreswell (2007) wathola ukuthi abantu

abasebenzisa le ndlela yokucwaninga esikhathini esiningi bayisebenzisela lokhu
akubalule ngenhla. Ukubheka amaphuzu akhe nokulandela kuyakuveza ukuthi
abacwaningi abasebenzisa ikhwalithethivu bafuna ulwazi olusekujuleni
ngokwesihloko abacwaninga ngaso, bafuna ukuthola iqiniso.

3.2.6 Ububi nobuhle bokusebenzisa ikhwalithethivu

Nakuba ikhwalithethivu kuyindlela yokucwaninga ejwayele ukusetshenziswa

abacwaningi abaningi kepha umcwaningi ubone izingqinamba ezithile uma efunda
izincazelo zabanye abacwaningi ngokwehlukana kwazo, wabona kubalulekile ukuthi
aziveze. Abacwaningi bayazisebenzisa lezi ndlela zokucwaninga kepha kuvela ukuthi
kunezingqinamba ezikhona uma kubhekwa indlela yekhwalithethivu uma
kucwaningwa. UZondi (2019:21) uthi:

Uma ngabe kubhekwa ubuhle nobubi bokusebenzisa

indlela yekhwalithethivu uma kwenziwa ucwaningo
kuyavela ukuthi kukhona impikiswano etholakala
ngaphakathi ngenkathi kwenziwa ucwaningo. Le
mpikiswano ivezwa ukuphikisana kwamagama njengokuthi
47
 nje le ndlela ithatha isikhathi eside ngaphambi kokuthi
kufezeke izinhloso zomcwaningi.
Ukucwaninga ngendlela yekhwalithethivu kuveza ukuthi umcwaningi ocwaninga
esebenzisa le ndlela kumthatha isikhathi eside ukwenza ukucwaningo lwakhe. UZondi
(2019) uqinisile ngencazelo yakhe ngoba, umcwaningi osebenzisa le ndlela kumthatha
eside isikhathi ukuba kufeze okuzinhloso zakhe ekuqaleni kocwaningo. Umcwaningi
uphuma engena ezincwandini nakumaphephabhuku, kanjalo nakubantu
abangalekelela ocwaningweni alwenzayo efuna ulwazi. Ukuqoqa kwakhe ulwazi
kukodwa kuthatha eside isikhathi. Ngamafuphi indlela yekhwalithethivu idla isikhathi.

Ikhwalithethivu njengoba ivulelekile ngokocwaningo umcwaningi angagcina ehamba

elide ibanga ngocwaningo lwakhe, aze agcine ebhala ngisho nezinto ezikadingeki.
Okunye okubi ngendlela yekhwalithethivu ukuthi indlela okuyiyona okuzotholwa ngayo
ulwazi ayihlelwa, kepha uyena uqobo umcwaningi obonayo umhlahlandlela
wocwaningo lwakhe ukuthi kumele uhambe kuphi kanjani kuze kuyofika esiphethweni.
Ngakolunye uhlangothi, uZondi (2019:21) uchaza ngobuhle bokusebenzisa
ikhwalithethivu uthi:

Ikhwalithethivu yinhle ngokuthi yona ayidingi umcwaningi

alokhu evakashela abantu ngokwahlukana kwezindawo
ngenhloso yokuthungatha ulwazi ukuze kufezeke izinkinga
zocwaningo. Umcwaningi akahlukumezi muntu ukuze
athole ulwazi aludingayo. Lokho kuholela khona ekutheni
kungabiko ukunyundeka kwabanye abantu ngenxa
yemibuzo.
Okuyikhona okuphawulekayo ngobuhle bokusebenzisa le ndlela yokucwaninga ukuthi
umcwaningi akumele aziyele mathupha kubona ababambiqhaza ocwaningweni. Le
ndlela iyabavikela abantu ababambiqhaza ocwaningweni, lokho okuphinde kunikeze
umcwaningi isikhathi sokuqoqa ulwazi olwanele. Okunye okubalulekile ukuthi
umcwaningi uzibambela yena mathupha ucwaningo lokho okwenza ukuthi azitholele
ngokwakhe amaqiniso.

3.3.2 Indlela yekhwantithethivu

Ikhwantithethivu yindlela esebenzisa izinombolo, kanti imvamisa le ndlela yocwaningo

isebenzisa izindlela zemibuzo. Abacwaningi abasebenzisa le ndlela basebenzisa
izingxoxo ezihlelekile kanye nemibuzo ebhalwe phansi. Ngaphezu kwalokhu,

48
abacwaningi abaningi abavamise ukusebenzisa le ndlela, bavamise ukusebenzisa
amasampula. Laba bacwaningi abantu abasebenzisa le ndlela, esikhathi esiningi
basebenzisa zona izinombolo ukuveza ulwazi oluvele lusuke lukhona, abakwazi
ukuguqula ulwazi oseluqoqiwe.

UDlamini (2015:82) uthi abantu abasebenzisa indlela yekhwantithethivu baxuba

ukusetshenziswa kwezikalo ezimile ukuze izinto abantu abazifundile ezimpilweni
zizongena zithi khaxa ezinombolweni ezimbalwa. NgokukaCreswell (2009: 4),
ucwaningo lwekhwantithethivu yilapho kusuke kuhlolwa khona izinhloso zezinjulalwazi
ngokuhlola ubudlelwane phakathi kwama-variable. Ama-variables angakalwa
ngamathuluzi ukuze ulwazi oluyizinombolo luhlaziywe kusetshenziswa indlela
yokubala. Abacwaningi abangenhla baveza ukuthi le ndlela yokucwaninga isebenzisa
izinombolo ekutholeni iqiniso kanye nobudlelwano obukhona kuma variables.

UStake (1995) uchaza ngomehluko omkhulu phakathi kwayo ikhwantithethivu kanye

nekhwalithethivu. Umehluko yikhona ukuthi ikhwalithethivu, ucwaningo lwakhona
lunendlela yokukhula ngenxa yemibono abantu abafika nayo ngesikhathi socwaningo.
Ikhwalithethivu ivulelekile, kanti ucwaningo lwenkwantithethivu imibono yakhona
ivalelekile, abakwazi ukuhamba ibanga eledlula leli abasuke belibona noma
abalinikiwe, okwenza ukuthi abacwaningi abaningi bengakwazi ukubeka imibono yabo
kepha baphendule ngalokho abasuke bekubuziwe. UFisher (2000: 18) uthi:

Quantitative research is a type of research in which the

researcher decides what to study, ask specific question,
narrow questions, collects quantifiable data from
participants, analyse these numbers using statistics and
conduct the inquiry in an unbiased, objective manner.
Indlela yekhwantithethivu iwuhlobo lokucwaninga lapho
umcwaningi ekhetha lokho azokusebenzisa ahlele
nemibuzo bese eqoqa ulwazi kubantu abazobamba iqhaza.
Umcwaningi uyaluhlaziya ulwazi aluqoqile esebenzisa
izinombolo bese ehlaziya ngendlela engachemile.
Kuyavela lapha ukuthi uFisher (2000) usahamba kuwona lo mgudu wokuthi uma
usebenzisa ikhwantithethivu usebenzisa izinombolo. Okunye akuphawulayo ukuthi le
ndlela isebenzisa imibuzo bese ihlaziya ulwazi olutholakele ngendlela engachemile.
UNdaba (2010: 93) uyichaza kanjena ikhwathithethivu:

49
 In quantitative research, clearly formulated hypotheses are
usually stated before hand while operationalization
technique feature prominently. These techniques result in
the structuring of data categories before hand, in other
words the researcher knows in advance, in the light of a
theory what type of data or information.
Indlela le yekhwalithethivu iyindlela yokubala, iyavama
ukucacisa imibango engafakazelwa kanjalo namasu
asetshenzisiwe. La masu abalelwa ekuhlelweni
kwemikhakha yolwazi oluqoqiwe. Ngamanye amazwi
umcwaningi wazi kusekude ukuthi ulwazi oluzotholakala
luzoba njani.
Le ndlela yokucwaninga iveza ukuthi abacwaningi bathembela ocwaningweni
oseluvele luqoqiwe. Ucwaningo lwekhwalithethivu singakusho ukuthi umcwaningi
limnqinda amandla ngoba akakwazi ukuqhamuka nolwazi olusha kepha usebenzisa
ulwazi olukhona ukusekela ulwazi locwaningo lwakhe olwenziwayo ngaleso sikhathi.
UNdaba (2010) ukuvezile ukuthi ucwaningo lwekhwanithethivu luvalelekile ngoba
umcwaningi ulwazi oluzotholakala usuke eselwazi.

UNxumalo (2021:55) uchaza ethi, indlela yekhwantithethivu ichaza izimanga

ngokuqoqa ulwazi ngokwezinombolo okuhlaziywa kusetshenziswa izinombolo
ezitholakele. Uyibeka kahle uma eyichaza ngokuthi, yindlela eqoqa ulwazi
ngezinombolo. Singasho ukuthi itemu elithi alifane naleli asiqali ukulizwa kulesigaba
sokuchazwa kwekhwantithethivu. Ngamafuphi umcwaningi lona uvumelana nabo
ongoti abafana noDlamini (2021) kanye noFisher (2000), uma bebalula ukuthi le ndlela
isebenzisa indlela yokubala.

3.3.4 Indlela Engxube

Ucwaningo lungancika endleleni eyodwa okuyiyona umcwaningi angayisebenzisa

uma enza ucwaningo lwakhe. Akuvamile ukuthi ucwaningo lusebenzise izindlela
ezimbili zokuqhuba ucwaningo. Ukwanda kwabantu abacwaningayo nokuba
nelukuluku lokwenza ucwaningo kulamanisa izindlela zokwenza ucwaningo ezimbili
ocwaningweni olulodwa. Indlela engxube esikhathini esidala ibingakaze ibekhona
kepha okuyizona ezijwayelekile ebezikhona ikhwantithethivu kanye nekhwalithethivu.
Indlela engxube ifaka zombili izindlela zokucwaninga ezijwayelekile ikhwalithethivu

50
kanye nekhwantithethivu. Ilapho umcwaningi esuke esebenzise zombili lezi zindlela
ocwaningweni lwakhe. Yingakho yaziwa ngendlela engxube.

UJennings (2010:22) uthi indlela exubile isebenzisa izinto ezithinta izindlela zombili
ikhwalithethivu kanye nekhwantithethivu, kodwa kuye kube nendlela esetshenziswa
kakhulu kunenye. Lo ngoti uveza ukuthi ukuthi indlela exubile isebenzisa izindlela
ezimbili kodwa kukhona eyodwa ekhonyawo phakathi kwazo. Okuchaza ukuthi
umcwaningi usuke esebenzisa yona kaningi kunenye.

3.4 Umehluko phakathi kwekhwalithethivu kanye nekhwantithethivu

UKhumalo (2019) wenza ucwaningo ezama ukuveza umehluko okhona phakathi

kwenkwantithethivu kanye nekhwalithethivu. Uzama ukuthola okuyikhona okuletha
umehluko kokunye, ngaphandle kokwazi ukuthi lezi ndlela zombili zihlukene ngokuthi
ikhwantithethi isetshenziswa ocwaningweni lwesayensi ngoba isebenzisa izinombolo,
kanti ikhwalithethivu izama ukuvundulula ulwazi olusha futhi iphinde ivulele
nokocwaningo olungenziwa. UKhumalo (2019:57) uthi:

Indlela yokwenza Ukucwaninga ngendlela Ukucwaninga ngendlela

yekhwantithethivu yekhwalithethivu
3.4.1 Okuyikhona Iqiniso elilodwa Yethula amaqiniso
okuqagulwayo ngomhlaba lilinganiswa nethuluzi amaningi
elilodwa lokulinganisa
Inhloso yocwaningo Indlela eyakha Ukuqonda
ubudlelwano phakathi ngezimozempilo yabantu
kwezinto ezilinganiswayo. kususelwa emibonweni
yabantu ababambe
iqhaza phambili.
Umbono ongafakazelwa
uyakhiwa ngaphambi Umbono ongafakazelwe
kokuthi kuqale ucwaningo awuphoqelekile ekuqaleni
kocwaningo.
3.4.2 Iqhaza lomcwaningi Umcwaningi Umcwaningi ungena
akazibandakanyi nalokho ugamenxe ocwaningweni,
okwenzeka ocwaningweni ubamba elikhulu iqhaza
kepha uba isethameli

51
 esinganawo amandla aphinde azibandakanye
okulawula imiphumela. ezimpilweni zabantu
3.4.3 Izindlela zokwenza Izindlela ziyabekwa Izindlela zokwenza
ucwaningo. ngaphambi kokuqala ucwaningo
kocwaningo ziyaguquguquka, namasu
ayakhula uma kuqoqwa
ulwazi
3.4.4 Iqoqo Iqoqo likhulu kanti Iqoqo lincane futhi
ngokunjalo likhethiwe. elingakhethwanga noma
kanjani.
3.4.5 Ama-variables Kubhekwa ama-variables Akukho okukhethwayo,
athile. kufundwa konke hhayi
ama-variables.
3.4.6 Uhlobo lolwazi Kungabalwa izinombolo, Kungafaka izithombe,
oluqoqiwe ukubala amagama, nokunye
3.4.7 Isimo solwazi Ikhwantithethivu igxile Ikhwalithethivu
okuyilona oluqoqiwe kakhulu ezibalweni izimpendulo zakhona
eziqondile. Kusebenza zivulelekile,
wona amathuluzi okuqoqa ukwethanyelwa
ulwazi athembekile. kwababambiqhaza, kanye
namanothi.
3.4.8 Uhlobo lokuhlaziya Inhlosongqangi ukuthola Inhlosongqangi ukuthola
ubudlelwano obu- isimo sento thizeni,
statistical. izihlokwana nendawo.
3.4.9 Subjectivity kanye Inzima objectivity Ilindelekile i-subjectivity
ne- Objectivity
3.4.9 Imiphumela Ulwazi locwaningo Ulwazi umcwaningi
awukwazi ukuludlilisela uyakhona ukulisabalalisa
phambili lusabalale. kwabanye abantu.
3.4.10 Lakho okugxilwe Ukuhlola wona ama- Luhlonze ukuhlola
khona hypotheseseses. ukuphefumula nokujula
kweyophenomeon.

52
 3.4.11 Isimo samaqiniso Kubhekwa kakhulu indlela Maningi amaqiniso
yokuphatha ngaphansi ephuma kumuntu
kwesilawulilwe isimo. ngamunye.
3.4.12 Indlela ye-Scientific Kusuka phezulu Ukusuka phansi
umcwaningi uhlola kuyaphezulu umcwaningi
imicabango wakha wona ama-
engafakazelwe kanye Hypothesis amasha kanye
nenjulalwazi esebenzisa nenjulalwazi esusela
ulwazi olutholakele. kulolo lwazi olutholakele.

3.5 Indlela ezosebenza ekuqhubeni ucwaningo

Umcwaningi indlela okuyiyona ayibona ifanele ukuba iqhube ucwaningo lwakhe

ikhwalithethivu. Umcwaningi ukhethe le ndlela ngoba ukholelwa ekutheni yiyona
ezokwenza lokhu okuhambelana nocwaningo lwakhe. Umcwaningi njengoba
ezokwenza ucwaningo ngamagama abalingiswa kubalulekile ukuthi ucwaningo
luvuleleke ukuze akwazi ukuhamba ibanga lakhe ngokwendlela ayifisayo
ocwaningweni.

Ucwaningo lufuna ukuthola iqiniso ngamagama abalingiswa abaqanjwe wona

emibhalweni ekhethiwe. Le ndlela yiyona kanye abacwaningi abayisebenzisa uma
befuna ukuvundulula amaqiniso, okungefani nokucwaninga ngendlela
yekhwalithethivu esebenza phezu kolwazi oluvele lukhona. Indlela yekhwalithethivu
izolekelela umcwaningi ukuba afeze izinhloso zocwaningo ekugcineni kocwaningo.
Ngamafuphi, ikhwalithethivu iyona ezosebenza ocwaningweni oluzokwenziwa.

3.6 Imibono yababhali ngokuchazwa kwePharadaymu

Incazelo NgePharadyamu

Ababhali abaningi bayichaza ngezindlela ezihlukene imbhalo yabo kodwa okuyikhona

okuqaphelekayo ukuthi imibono yabo ikhomba injongo eyodwa mayelana nokuchaza
ipharadymu ukuthi ingempela uma kukhulunywa ngepharadymu kuqondwe nhloboni
yesilwane. Ipharadaymu singasho ukuthi inkambiso yezinkolelo ezilekelela lapho
kwenziwa khona ucwaningo. Ipharadymu ingezinye zezinkolelo ezilekelela
ekwenziweni kocwaningo kanye nasekucubunguleni imiphumela ngocwaningo

53
okuyilona olwenziwayo ngalesosikhathi. Baningi ababhali abhalile ngepharadymu
bebeka imibono yabo ehlukene. Akesibheke imibono yabo. Imibuzo eminingi
engaqhamuka ibuza khona kanye ukuthi kungabe iyini iPhararadymu? Abantu
abaningi abacwaningile bazama ukuthola umnyombo wokuchaza iPharadymu ukuthi
ngabe iyini babeka eminingi imibono eyehlukene. UThomas (2010:292) ecashunwe
ku Khambule (2015) uthi:

The term paradigm originated from Greek word paradeigma

which means patterns and was first used by Thomas Kuhn
in 1962 to denote a conceptual framework shared by a
community of scientists which provided them with a
convenient model for examining problems and finding
solutions.
(Itemu ipharadaymu lavela egameni lesiGriki iparadeigma
elisho iphethini futhi laqala ukusetshenziswa uThomas
Kuhn ngonyaka we-1962 ukusho imihlahlandllela yemibono
ososayensi ababelana ngayo ebanika indlela ekahle
yokuxilonga izinkinga kanye nokuthola izisombululo).
Emhlabeni akukho okungenamsuka wakhona. sethulelwa umsuka wePharadaymu.
UThomas (2010) usivezela umsuka wepharadaymu ukuthi, igama lepharadaymu
lasuka kumaGriki eminyakeni eminingi eyedlule, ukusebenza kwalo laqala
ukusetshenziswa uyena uThomas. Igama lepharadymu lavela ngokuzomela igama
okuyilona elizosetshenziswa ekuchazeni iphethini okwakuyiyona ndlela ososayensi
ababeyisebenzisa njengomhlamhlandlela wokuthola ukwelapheka ezinkingeni
okwakuyizona ababefuna ukuzixazulula. Igama ipharadaymu lichaza khona ngqo
ukuthola isisombuluko ezinkingeni ezikhona. UBetram noChristiansen (2014:22)
bathi:

A paradigm may be viewed as a set of beliefs (or

metaphysics) that deals with the goal or first principles. It
represents a world view that defines, for its holder, the
nature of the world the individuals place in it and the range
of possible relationship to that world and it parts.
(Ipharadaymu ingathathwa njengezinkolelo noma imibono
egxila kulokho okubonakala kuyiqiniso eliyisisekelo.
Imelela umbono ngomhlaba ongase usize umuntu onawo
akwazi ukuchaza isimo somhlaba, indawo yalowo muntu
kuwona kanye nobudlelwano angase abe anabo kuwo
nasezingxenyeni zawo).
54
Ipharadymu labongoti bayiveza njengezinkolelo ekwesekeni iqiniso. Umcwaningi
akayinqindi amandla lenkolelo kepha uzama ukulekelela ocwaningweni ekuchazeni
iqiniso ngokocwaningo lwakhe. Ngokwencazelo kaMazibuko, (2008:73) uthi:

Ipharadaymu iwuhlobo oluthile oluphelele lenkolelo,

umbono womhlaba noma isizinda okuyisona esiholela
ucwaningo kanye nokwenziwayo. Umcwaningi uchazelwa
ipharadaymu ngomsuka walokho okwenziwayo.
UMazibuko (2010) kanye noBertam, Christiansen (2014) bayavumelana ngencazelo
yepharadymu ukuthi ipharadymu iyinkolelo. Uma sibheka igama lenkolelo kusibekela
ngokusobala ukuthi into abacwaningi abaningi abakholelwa kuyona. Ukubeka
ngokusobala ukuthi uMazibuko embhalweni wakhe ukuthi iyona indlela elandelwayo
ekuhlanganiseni isizinda kanye nokwenzekayo umbhali asuke ecwaninga ngakho.
Lokhu kuchaza ukuthi ipharadymu ibuka izinto ngeso elijulile okwedlula indlela abantu
abazibuka ngayo ngokweso lasemhlabeni.

UKhumalo (2019:44) uthi ipharadaymu umbono wokwabelana ngezinkolelo

emkhakheni eyahlukene nephinde ilawule indlela okuxazululwa ngayo izinkinga).
UZondi (2019) uthi, ipharadaymu injulalwazi noma umqondo ofakazelwe, noma kanti
futhi ipharadaymu okungenani ingaba isakhiwo senjulalwazi ngaphakathi lapho
eyakhele khona kuphinde kuthinte ukuthi uwubona kanjani umhlaba kuncike
embonweni wakho, bese kuba ukuqonda ukuthi izinto uyazibona yini ukuthi zihlangana
kanjani.

UKhumalo (2019) ufakazela okushiwo uMazibuko (2008) ukuthi uma kubhekwa

ipharadaymu kusuke kubhekwa izinkolelo ngokwemikhakha eyahlukene. Uqhubeka
uchaza ukuthi ipharadaymu iyalekelela ekuxazululweni kwezinkinga ezikhona
ngokocwaningo olwenziwayo. Abantu into okuyiyona abakholelwa kuyona kuvamile
ukuthi bayethembe. Okuqaphelekayo ngayo ipharadaymu iwumhlahlandlela
wokuveza amaqiniso ngomsuka walokho okucwaningwayo. UDlamini (2015) uthi
ipharadaymu iqoqo lezinkolelo cishe ezilawula zonke izingxenye zocwaningo.
Uqhubeka ethi ixube i-ontological, epistemological, axiological kanye ne-methological
assumption. Incazelo kaDlamini igcwalisela encazelweni kaMazibuko ngokuthi
ipharadaymu inkolelo. UMashinini (2018:62) yena ubeka kanjena.

A paradigm is a model, standard, perspective, worldview or

set of ideas concerning the reality of some issues in a

55
 manner that is free of significant inconsistencies. It is about
an understanding of the reality before us.
(Ipharadaymu yindlela, yinqubo elandelwayo, umbono,
umbono womhlaba noma iqoqo lemibono emayelana
namaqiniso ezinye izinto elawulwa yindlela engenazo
izithiyo ezingabalulekile. Ipharadaymu imayelana
nokuqondisisa amaqiniso ngezinto eziphila phambi
kwethu).
Singakusho ngeqholo ngokukhulu ukungangabazi ukuthi uMashishini usekela zona
izincazelo zepharadaymu ezichazwe ngenhla. Usahamba kuwona umgudu wokuthi
uma kukhulunywa ngepharadaymu, yizindlela zokuthola amaqiniso ezweni esilakhele
kususwela kuzona kanye izinto ezikhona ezweni. Ufakazela khona ukuthi ipharadymu
ithuluzi elilekelela ekufuneni ulwazi. Umcwaningi kubalulekile ekutheni abenesisekelo
sokwenza ucwaningo kubekhona isisekelo okuyisona esizomsiza ukuhluba indlubu
ekhasini ocwaningweni. Abacwaningi banokuphikisana ngezinhlobo zamapharadymu
ezikhona, ngaphambi kokufika kupharadaymu okuyiyona ezosingatha lolu cwaningo.
Umcwaningi ubone kubalulekile ukuthi aqale ngokubheka izinhlobo zamapharadaymu
ngokwehlukana kwazo ngokwemibono yabacwaningi abahlukene, ukuthi ngabe
bachaza bathini ngokwezinhlobo zamapharadaymu.

3.6.1 Izinhlobo zamapharadaymu ocwaningo

Abacwaningi abehlukene banemibono engafani ngezinhlobo zamapharadaymu

okuyiwona akhona. Abacwaningi abafana noClark noCreswell (2018:36) baveza
umbono wokuthi zine (4) izinhlobo zamapharadaymu okuyilezi ezilandelayo,
ebikezelayo, ipharadaymu eqondayo, ipharadaymu ekhulayo, kanye nepharadaymu
ehlukanisayo), UNeuman (1997:62) ecashunwe kuDlamini (2015) uveza ukuthi
izinhlobo zepharadaymu zihlukene imikhakha emithathu okuyipharadaymu
ekhululayo, ebikezelayo kanye neqondayo. USiwela (2015:39) uthi maningi
amapapharadymu akhona kwezocwaningo najwayelekile okubalwa kuwo lawa,
iphozithivisti, inthaphrithivisti, inashrastikhi kanye nethrithikhali pharadaymu.

Abacwaningi baveza inani elingafani lamapharadymu. Lokhu kufakazelwa uNeuman

(2014) oveza ukuthi mathathu kuphela akhona. Imibono iyehlukana ngokwama
pharadymu, kepha kuya ngabo abacwaningi ukuthi bakhetha ukusebenzisa luphi uhla
lwamapharadymu. Ucwaningo lolu luzobheka amapharadymu amane okuyiwona

56
azochazwa bese umcwaningi eveza eyodwa okuyiwona ezosebenza ocwaningweni
lwakhe.

3.6.2 Ipharadaymu eqondayo

Ipharadaymu eqondayo igxile ekutholeni imibono ehlukene kanye nezincazelo

mayelana nesihloko esidingidwayo. Ipharadaymu lena ithembele emibonweni yabantu
ehlukahlukene lapho bebheka izinto zomhlaba ezehlukene kuwona lomhlaba abaphila
kuwona. UPukshin ecashunwe kuDlamini (2015:71) uthi ipharadaymu eqondayo
yasungulwa eGermany eminyakeni engamakhulu eyadlula emsebenzini
wezichithabuchopho u-Immanuel noWilhelm kanye nabanye. Ibona abantu laba
abaziwa njengezingcithabuchopho ezikholelwa ekutheni umhlaba angeke ukwazi
ukuba khona uzimele ngokomqondo kanye nemibono. UMazibuko (2008) uthi le
pharadaymu yavela ngasekupheleni kwekhulu leminyaka njengepharadaymu ephuma
ekwazini ukuqonda iqiniso.

UMazibuko (2008) uqhuba uthi, ngokwepharadaymu eqondayo, lokho okucwaningwa

kusayensi yenhlalo kufanele kube nokuxhumana, okucwaningwayo kumele kube nayo
incazelo futhi kuhlukaniseke kulokho okubonwayo. UManion noMorris (2011),
becashunwe kuMazibuko, bagcizelela ukuthi yindlela okuyiyona elandelwayo,
okungukuthi ubuqotho bezinto okuyizona ezicwaningwayo. Indlela yokucwaninga
ngaphansi kwepharadaymu eqondayo yindlela eqala ngokubheka abantu ukuthi bona
bawubhekela kanjani umhlaba bese beveza uvo lwabo. Igxile kubantu nangendlela
ababuka ngayo izinto. USchwandt (2001:37) uma ebeka umbona ngaphansi kwale
pharadaymu uthi:

Ulwazi angeke lwaphelela ngokuxhumana komuntu nezwe

lakhe kuphela futhi lwakhiwa ngokubambisana kwakhe
nabanye abantu ngaphakathi kumphakathi othize.
Uhlobo lwepharadaymu eqondayo lusiza ekucwaningweni ngokufuna iqiniso lapho
kubhekwa khona umuntu nemvelo kulandele imibono yakhe. USchwandt (2001)
uyavumelana noMorris kanye no Manion (2011) lapho besho ngazwi linye ukuthi,
umuntu kumele kube nokuxhumana kuyena kanye nemvelo aphila ngaphansi kwayo.

3.6.3 Ipharadaymu ebikezelayo

Ipharadaymu echazwa ngezindlela ezimibili lena. UMckenna (2003) ecashunwe
kuKhumalo (2019:46) uchaza ngezindlela ezimbili zokubukwa kwepharadaymu

57
ebikezelayo okuyilezi epistemology kanye ne-ontology. Okuyikhona akuphawulayo
akubeka njengombono wakhe ukuthi lepharadaymu ibukwa ngokweso leqiniso lalokho
okucatshangwayo (ontology). Uqhubeka anabe ngokuthi iqiniso yinto ekhona futhi
lingabekwa ngqo esilinganisweni lapho elingahlungwa khona umcwaningi efuna
iqiniso. Umbono kaKhumalo (2019) ukubeka obala ukuthi lepharadaymu ifuna
umcabango kepha ekugcineni kumele kuhlolwe ubuqiniso bawo. UDlamini (2015:51)
uthi ipharadaymu ebikezelayo ihlobene ne-dominant model yocwaningo lwezenhlalo.
Imvamisa abantu abasebenzisa le pharadaymu abacwaningi abacwaninga
ngekhwantithethivu.

UKhumalo (2019:46) uthi (okuqaphekelayo akushoyo ngaphansi kwale pharadaymu,

umbono umcwaningi asuke enawo mayelana nokuthi umhlaba noma abantu
banesivumelwano esifanayo ngendlela ababuka ngakhona izinto kanye nemithetho).
Iqiniso kuyona imibono yabantu nendlela abacabanga ngayo, iyona evuna
lepharadaymu, ayibheki into engekho iyenze ibekhona kepha kuwona umbono
wabaphilayo yona ibheke iqiniso. UKhumalo (2019) simthola evumelana nokushiwo
uDlamini (2015) ukuthi, le ndlela ibheka imicabanga yabantu kodwa kuyona
leyomicabango kubhekwe ukuthi inobuqiniso obungakanani. Baphinde baphawule
ukuthi ipharadamyu ebikezelayo idinga ukuhlolwa ekugcineni ubuqiniso.

Uqhubeka nokuchaza u-Ntuli (2009), wenaba ngezindlela okuyizona ezivamile ukuthi

zisetshenziswe ngabaphenyi abahlukene ngayo lepharadaymu ebikezelayo kanye
nabacwaningi ezihlanganisa, Ukuhlolwa kwamagama, ukuhlaziya okuqinisekisayo,
ukuhlaziywa kokulinganisa kanye nokuhlolwa kwemiphumela evela ezikhungweni
zokucwaninga zesayensi.

3.6.4 Ipharadaymu ekhululayo

UKhumalo (2019:46) uthi yipharadaymu lena echaza izinto ngokuzibuka njengetemu

elichaza ukulibuka kanye nezinkolelo eziveziwe noma nezenzo ezivimbela ukuzimela
kwabantu, ubulingiswa kanye nentando yabantu. UMazibuko (2008) uqhuba
ngokuchaza ipharadaymu uyibeka ngokuthi yehlukaniswe iminxa emithathu; okuyisu
lokucatshangwayo ngeqiniso (ontology), uveza ukuthi iqiniso liyakhiwa ngokufana
nokuchazwa kwepharadaymu eqondayo. Okwesibili okuyikhona okubalulekile ikhona
ukuthi ipharadaymu echaza ulwazi lweqiniso (epistemology). Ngaphezu kwalokho,
lena yipharadaymu ezama ngokusemandleni ukuthi sikuqonde kahle okuzanywa

58
ukwakhiwa umphakathi ngeqiniso. Umunxa wesithathu okuyiwona wokugcina
ngokweso lezindlela zokuqoqa ulwazi, ufuna asebenzise izingxoxo ngamaqiniso
umcwaningi okuyiwona atholakala kubantu abahlukene ababambe iqhaza ngesikhathi
socwaningo.

Umcwaningi uyavumelana nongoti ocashunwe esigabeni esingenhla ukuthi

yipharadaymu ebalulekile lena. Izincazelo ezingenhla zikubeka kucace ukuthi iqiniso
lakhiwa phezu kwaso isisekelo sokucobelela ngolwazi, kanti ukuthekela ulwazi
kubantu basemphakathini kuthuthukisa nolwazi kubona. UKhumalo (2019) ubeka uthi
lena yipharadaymu ehlose ukuthuthukisa abantu, kanjalo futhi ingagcini lapho
nokuletha ushintsho lwenhlalo olusemqoka kubantu. Okungaphezu kwalokho
yipharadaymu lena esebenza endleleni yokucwaninga eyaziwa ngekhwalithethivu
ngoba inikeza abantu indlela yokuthi bethanyelwe bebeke ulwazi abanalo ngesihloko,
kuphinde futhi kubasize ekuthuthukiseni ulwazi lwabo.

3.6.5 Ipharadaymu ehlukanisayo

Ipharadaymu ehlukanisayo ivezwa njengebaluleke ngenhlosongqangi yayo

yokunqinda amandla ngisho nalapho umqondo ungabonakali khona.

UKhumalo (2019:48) uthi imvelaphi yayo isukela eminyakeni ye-1960 nokwabe

kuyizikhathi zezingxabano zezobusazwe, ukuhlukubuka kanye nokuphazanyiswa
ngamagugu endabuko lokhu okwenza ihambisane nokuthula kwentshisekelo
ngaphansi kwenjulalwazi ye-ferminism kanye neMarxism. uKhumalo uveza
umnyombo ngemvelaphi yale pharadaymu ukuthi yaqanjwa ngezikhathi zokulwa
kwezobusazwe.

UNxumalo (2021:34) uthi yipharadaymu lena ecubungula ngeso lokucatshangwayo

ngeqiniso. Iveza ukuthi iqiniso alaziwa iphinde ibe nombuzo ohlola ngobukhona
nokuphatheka kwalo iqiniso, iphetha ngokubheka indlela okuyiyona iqiniso elakheka
ngayo nezakhi ezakhe lona iqiniso. Ipharadaymu lena ipenapena iqiniso ngezindlela
zonke. Incazelo kaKhumalo (2019) kanye noNxumalo (2021) ngiyavumelana nayo.
Izama ukuhlukanisa inhloko nesixhathi ngeqiniso kusuka kuzona izingxabo zalo
iqiniso. Umcwaningi ofuna ukuthola umnyombo walo iqiniso ipharadaymu lena
ingalulungela ucwaningo lwakhe.

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3.6.7 Ipharadaymu eyengamele ucwaningo

Abacwaningi ngokwehlukana kwabo banezindlela zabo okuyizona abazisebenzisayo

ngokwezinqumo ekuqhubeni ucwaningo lwabo. Ucwaningo ilona kanye oluvulela
umcwaningi indlela okuyiyona okumele isebenze ocwaningweni olwenziwayo
ngalesosikhathi. Umcwaningi engasebenzisa ipharadaymu eyodwa noma ngaphezulu
kweyodwa. Ucwaningo yilona eliwumhlahlandlela wokuveza ukuthi kungabe
ipharadaymu okumele isebetshenziswe ocwaningweni iyodwa noma kungaphezulu
kweyodwa. Ezincazelweni ezine ezidingidwe ngenhla, umcwaningi ubone
ipharadaymu eyodwa okuyiyona okumele yengamele ucwaningo lwakhe, pharadaymu
eqondayo iyona eshaya emhloleni ekuqhubeni lolu cwaningo.

Ipharadymu eqondayo lo ngoti uyichaza kanjena uKhumalo (2019:44) lapho ethi

yipharadaymu lena ngesondelene noma esebenzisana nocwaningo lwekhwalithethivu
isetshenziselwa ukuqonda umhlaba ngokombono womuntu ngamunye. Ishaya
esikhonkosini lencazelo kaKhumalo ikhona okwenza ipharadymu lena ihambelane
nocwaningo lonke. Ababhali uma beqamba abalingiswa babaqamba ngokuqonda
kwabo emiqondweni yabo, imibono yabo bayisebenza ekubhaleni imibhalo yobuciko
ungeze wayiqoda imicabango yabo ngaphambi kokuba ufunde imibhalo lapho
abayethule khona.

Lena yipharadaymu efanayo ngokwezimpawu ekusilekeleleni ekuphothuleni

ucwaningo ngokufana nezinhloso zocwaningo ezifunwa ukufezwa ucwaningo.
Ipharadaymu eqondayo ihamba ibanga elide, ngoba ibenza abantu bakuqonde ukuthi
kungani lokho okwenzekayo kwenzeka ngendlela okwenzeka ngayo futhi kuchaza
ukuthini. Lepharadaymu izolekelela umcwaningi ocwaningweni lwakhe njengoba
ucwaningo luzobheka amagama abalingiswa. Inhloso yikhona kanye ukuthola
umqondo wamagama abalingiswa. Amagama umbhali uwasusela ekhanda kepha
ngenhloso ethizeni ahlose ngayo into ethize. Amagama ahlukene ayizinhlobonhlobo
kanjalo nengqikithi yawo ayifani neze. Yilowo nalowo muntu owaqambile owaziyo
ukuthi kungani waqamba umnikazi wegama ngegama abizwa ngalo. Imvamisa
emibhalweni yobuciko kujwayelekile ukuthi umbhali aqambe abalingiswa
ngokuwalandela amagama abaqanjwe wona.

UKaboub (2006) uthi ipharadymu yavela ngasekupheleni kwekhulunyaka le-19

yavezwa njengepharadymu ehlukile ekukwazini ukuqonda iqiniso. Le pharadaymu

60
isebenza ekuqondeni iqiniso. Umcwaningi uma efuna ukuvundundula amaqiniso
ngokuthize ocwaningweni lwakhe iyona pharadaymu efanele lena. UDlamini (2021:50)
uthi yipharadaymu lena ebuka ukwenzeka kwezinto bese izichaza indlela ezenzeka
ngayo kanye nesizathu sokwenzeka kwazo. Lolu cwaningo luzobheka indlela
abababhali abaqamba ngayo abalingiswa kumanoveli akhethiwe. Inhloso yesibili
yocwaningo ukubheka ukuthi ngabe abalingiswa sebeqanjiwe amagama
ngokwezikhundla abanikezwe zona kulelo zwe lombhali nokuthi ngabe bayakulandela
yini okushiwo amagama abaqanjwe wona

Lolu cwaningo ngamafuphi luzosebenzisa ipharadymu eqondayo ephinde yaziwe

ngehumushayo ngoba ucwaningo luhlose ukuqonda ngokuqanjwa kwamagama
abalingiswa abaqanjwe kumanoveli akhethiwe kanye nokubheka imiphumela
yokwenza eyamaniswe negama lakhe umlingiswa. Le ndlela iyona umcwaningi
ezomsiza kulolu cwaningo ekucwaningeni amagama abalingiswa kumanoveli
akhethiwe.

3.6 Injulalwazi yocwaningo

Imibhalo yocwaningo noma ngabe imiphi kubalulekile ukuthi yesekwe injulalwazi.

Injulalwazi iyona elekelela ucwaningo lonke ukuthi luthungeke ngendlela efanele
ngaso sonke isikhathi, kusukela ekuqaleni kuze kuyofika ekugcineni. Ngamafuphi
iwumgogodla wocwaningo. Ngokujwayelekile injulalwazi yaziwa njengombono
womuntu ojulile obheke izinto ezinganakekile. Ucwaningo kumele lweseke injulalwazi
ehambisana nalokho okucwaningwayo. Abacwaningi abaningi bazamile ngayo yonke
indlela ukubeka induku ebandla ngokuchaza nali itemu elaziwa ngenjulalwazi.

UKhumalo (2019: 40) uthi injulalwazi umbono womuntu ongawuthatha uwusebenzise

ocwaningweni ukuze weseke ubuqiniso nolwazi olwethuliwe ngocwaningo. Uqhuba
athi kumele isebenze kuleso naleso sahluko socwaningo ukuze okuxoxwa ngakho
kungalahleki. Injulalwazi ngamafuphi uKhumalo (2019) injulalwazi uyithatha
njengombono womuntu ongawuthatha usetshenziswe ekusekeleni ucwaningo lwakhe
ngobuqiniso okuyibona obusuke bufuneka, ngokwenza lona belu ucwaningo.
Ngokusobala, yinjulalwazi elekelela ekutholeni iqiniso lilonke ngokwendlela
yokucwaningwayo.

UNdimande (1998: 7) uthi injulalwazi ingumhlahlandlela ohlahlwa ngabathize

ngokubona ukwenzeka kwezinto bese leyonto beyichaza igcine seyiyinqubomgomo
61
weSizwe. UNdimande uveza okuhlukile ngensizakuhlaziya, uyibeka ngokuthi yindlela
lena ehlwahlwa ngabathize kepha igcine isiyinqubo okuyiyona abantu okumele
bayisebenzise. Incazelo kaNdimande (1998) iyasekela incazelo kaKhumalo (2019)
ekutheni uwumbono womuntu othathwa njengonobuqiniso. Emuva kwesikhathi lo
mbono uba yindlela okumele isetshenziswe ekuhlaziyeni imibhalo yabanye
abacwaningi. UNtuli (2009: 37) uthi injulalwazi yemukeleka emva kokuba lokho
okusuke kuwumcabango sekucutshunguliwe kwatholwa nokuqinisekiswa
okusezingeni eliphezulu. Kuyaphoqeleka ukuthi leyo naleyo njulalwazi yemukeleke
emuva kokucubunguleka nokuvivinyeka kabanzi mayelana nalokho esuke ikusho.
UNdimande (1998) uyibheka njengenqubomgomo abantu abayisebenzisayo
ekulekeleni ucwaningo lwabo. Uyichaza njengomhlahlandlela, uthi iyona ehamba
phambili ngokuphendlela ucwaningo kanye nomcwaningi ngocwaningo lwakhe.
Ukuba nensizakuhlaziya yocwaningo kumenza umcwaningi akhanyelwe indlela
yocwaningo lwakhe.

Ezincazelweni zabo ongoti abangenhla sithola izincazelo zabo zidonsa umnyombo

owodwa ngokuthi injulalwazi iyona evula indlela, bayavumelana nalokho bobabili.
Bengangcini lapho, baveza nokuthi injulalwazi igcina seyifana nenqubo okuyiyona
okumele ilandelwe. Izincazelo zongoti ngenhla siyavumelana nazo ngokwenhloso
eyodwa, ukuthi injulalwazi iyona kanye elawula ucwaningo. UNdimande (2001) uthi
injulalwazi ayisho lutho olutheni ngaphandle kolwazi olungekho obala futhi
olungathintene nempilo njengoba injalo. Injulalwazi ngokusobala kuvela ukuthi
icubungula izinto ezicashile ngesihloko esicwaningwayo, ibonakala ikhuluma
ngezinga elingabonakali lempilo. Ukuphumelela komcwaningi kuncike kuzona
izinjulalwazi azisebenzisayo. Lokho kumenzela umsebenzi ube lula. UNtuli (2009)
uthi:

A theory is a good theory if it satisfies two requirements It

must accurately describe a large class of observation on
the basis of models which contain only a few arbitrary
elements and it must make definite predition about the
result of future observation.
(Insizakuhlaziya iba insizakuhlaziya enhle uma ifeza
izidingo ezimbili, kumele ichaze ngendlela enembayo
iqoqo elibanzi lokuhlolwa kususelwa esibonelweni
esimumethe izinto eziqaphekelayo ezimbalwa futhi

62
 kufanele ikwazi ukubikezela ngokunembayo imiphumela
yokuhlolwayo).
Insizakuhlaziya kumele ifeze izidingo ezifanele ngokunembayo. Kumele yelekelele
umcwaningi ekutholeni umnyombo walokho akucwaningayo. Lo ngoti simthola
esibuyisela ephuzwini elandulela elokugcina kusiqephu esingaphezulu, ukuthi
ukukhethwa kwensizakuhlaziya okuyiyona ehambisana nocwaningo kwenza izinto
zibelula. Lolu cwaningo luzosebenzisa injulalwazi yokwethiwa kwamagama.

3.6.1 Injulalwazi yokwethiwa kwamagama.

Abacwaningi banemibono ehlukene ngezinjulalwazi ezibhekelele ukuqanjwa

kwamagama. Abanye bakubeka kukhanye ukuthi, imvamisa uma umcwaningi enza
ucwaningo lwamagama kuvamisile ukuthi ancelise amawele ekucubunguleni
ucwaningo lwakhe. Lokhu okusobala ukuthi uma ebeka kanjalo umcwaningi uchaza
khona ukuthi izinjulalwazi zivamise ukuhamba ngazimbili uma kubheka lengxenyana
yocwaningo. UDlamini (2015: 199), ubeka ngokuthi ukuqonda kahle ngokwethiwa
kwamagama nomsebenzi wawo kumele ukubheke imikhakha emibili, okuyi-onomastiki
kanye nocwaningo lwezilimi. Uqhuba ngokuthi abanye ababhali bakubuka ngeso
elilodwa ukucwaninga izilimi, kanye nendlela ye-onomastiki njengoba kuhambisana.

UNdimande (2001:19) uthi injulalwazi yokwethiwa kwamagama kudingeka ikwazi

ukuhambisana namaqiniso ngokuqanjwa kwamagama kanjalo ihambisane
nemikhakha yolimi. Kufanele iveze ubudlelwane obukhona phakathi kokuqanjwa
kwamagama kanye nendlela abantu abaphila ngayo, ngokwenkolo ngokwesiko
nangokwendabuko yezinto. UNdimande (2001) uveza ukuthi Injulalwazi yokwethiwa
kwamagama kumele ihambisane neqiniso. Okuphawulekelayo akubekayo lo ngoti
ukuthi igama kumele lihambisane nendlela umuntu aziphatha ngayo. Ngamafuphi,
uchaza ukuthi igama liwuphumela wempilo yomuntu. Injulalwazi yokucubungula
amagama kumele ihambe ezinyathelweni zokuqanjwa kwamagama. Ubeka iphuzu
elibalulekile uNdimande (2001) maqondana nenjulalwazi ebhekele khona ukuqanjwa
kwamagama, uveza ukuthi kumele injulalwazi ibheke umlando wamagama,
ubudlelwano obukhona koqanjiwe igama kanye nomphumela wesenzo segama
anikezwe lona.

Umcwaningi uMabuza (2009: 87) ugxila ezinkingeni zokuhlaziya igama ngokolimi.

Uma incazelo yokuqala yegama (lexical item) iguquka iba i-onomastiki, akukwazi

63
ukuhlaziyeka kahle. Lo mcwaningi ufakazela okuphawuliwe ngenhla, ukuthi injulalwazi
akuyona impoqo ukuthi zihambe ngazimbili kuhle kwamawele kepha ucwaningo kanye
nomcwaningi uyena othatha isinqumo ngokubona injulalwazi eshaya emhloleni
azoyisebenzisa. UDlamini (2019: 23) uthi ukukhetha injulalwazi uma kubhalwa
kuqondenwe nezemibhalo nolimi kuba umqansa onganyukeki. Lokhu kudalwa ukuthi
izinjulalazwi zonke ziyakhiqizana, bese kubakhona isimo sengcindezi lapho zigcine
zingakwazi ukuzimela ngazodwana. Lokhu okugcine sekumphoqa umcwaningi ukuthi
afake insizakuhlaziya eziningana.

UDr Grace (1987) ungomunye wabacwaningi abaphawula ngokuqanjwa kwamagama

kanye nezinjulalwazi ezisetshenziswayo uma kwenziwa ucwaningo lokuqanjwa
kwamagama. Engqungqutheleni eyayibanjwe ngo-1973 e-State University College,
wakhipha incwadi eyayiqonde ngqo kunjulalwazi yobuciko eyabamba iqhaza elikhulu
ngaleso sikhathi. Inhlosongqangi yalengqungquthela eyayibanjiwe kwakuyikhona
ukugxila emagameni abalingiswa, izindawo, izibongo emibhalweni yemidlalo,
yamanoveli, yezinganekwane kanye nezinkondlo. Ingqungquthela yabo yaveza
ngokusobala emuva kokudinginda ingqikithi ezibhalwe ngenhla emibhalweni ukuthi
amagama iwona kanye akhulisa indikimba.

UNxumalo (2021) uthi ukuqoqa kanye nokwenza uhla lwamagama kuyona imibhalo
akwanele, okubalulekile ukuqanjwa kwawo amagama. Umfundi kubaluleke ngayo
yonke indlela ukuthi athole incazelo ephelele ngombhalo lowo. Umfundi kufanele
akuthole konke okufihliwe ngengama njengenjongo yombhali ngokuliqamba kwakhe.
Umbhali ngaso sonke isikhathi uma ebhala ubhala ngenhloso yokufihla umqondo
ngenhloso yokuthi lowo ofundayo azitholele lowomqondo ofihliweyo. Kanjalo
namagama kufanele umfundi azitholele umongo wawo. U-Ashley (1989:11) uthi:

We study how names, as well as other words are

suited to the structure in which they arranged first to
the purpose, second to the nature and capacity of the
likely audience. We see how names help create the
characters in a work of fiction and connect them with
the literacy strategy the leadership and its
experience, cultural context and the rest of the real
frame of reference. We see how names reveal the
success (or feature) of the witer in balancing freedom
and control.

64
 (Sifunda ukuthi amagama afaneleka kanjani
esakhiweni ngendlela ahlelwe ngayo okokuqala
enjongweni, okwesibili kubalaleli noma ababukeli.
Kubhekeleka ukuthi kwezemibhalo eqanjiwe
ngokufunda lowo mbhalo. Amagama abonakala
eveza ukuphumelela noma ukungaphumeleli
kombhali).
Uhlabela phambili lo ngoti ngokuveza ukuthi imibhalo ibalulekile, kepha indima edlalwa
abalingiswa inkulu. Amagama asetshenziswa emibhalweni yobuciko u-Ashley uveza
ukuthi aphinde eveze ukuphumelela kombhali ngombhalo wonke jikelele. U-Ashley
(1989:7) uqhuba nokulandisa uthi kubalulekile ukuthi kwaziwe inqubo yokuqanjwa
kwamagama ngokwahlukana kwezikhathi nangokwahlukana kwezindawo. Usaqhubeka
nokuveza ukubaluleka kokuqanjwa kwamagama, eqhuba nokuphonsa esivivaneni,
ekubeka obala ukuthi kufanele umbhali uma eqamba abalingiswa bahambisane
nesikhathi kanye nenkathi ayisebenzisile uma ebhala inoveli noma umbhalo wobuciko.
Imibhalo kufanele ikholakale kanye nabalingiswa abatholakala emibhalweni yobuciko.
Ukukholeka kombhalo kwenza umfundi alangazelele ukuqhubekela phambili.

UShawcross (1978: 153) uthi amagama anomphumela oseduze wokukhombisa

umfundi ulwazi ngomuntu oqanjwe lelo gama. Igama lo mlingiswa limveza obala
ngaphambi kokuthi umfundi afune nokuthola encwadini ukuthi kungani umlingiswa
ebizwa ngalelo gama. Igama kufanele ngaso sonke isikhathi libe nomphumela oseduze
ozokwenza umlingiswa akwazi ukuliqonda kalula. Ukuthola incazelo yegama lo
mlingiswa kwenza nomfundi akuqonde ukuthi igama lakhe limkhomba ukuthi uzodlala
yiphi indawo embhalweni kanye nokuthi uzoba inhloboni yomlingiswa. Injulalwazi
yokwethiwa kwamagama izama ukuthola umnyombo wokuqanjwa kwamagama ukuthi
kungani umbhali eqambe abalingiswa esebenzisa lawo magama. Ngaphezu kwalokho,
izama nokuthola ukuthi incazelo yegama ngabe ithini. Inqubo yokuqanjwa kwamagama
inenkolelo yokuveza ukuthi amagama anezincazelo eziningi kanye nabantu abaqanjwe
wona baqanjwa ngokwezizathu. Umlingiswa kumele alilandele igama lakhe, ukwenza
kwakhe kufane nezenzo zakhe.

UHadebe (2002: 20) uthi noma ukusetshenziswa kwamagama kungehluka kumbhalo

ngombhalo, ngokujwayelekile amagama akhomba abalingiswa aveza ukuthi baluhlobo
luni ngokwenjulalwazi, ngokwesimilo kanye nezikhundla zabo. Lokhu kusiza ukuthi
abalingiswa baveze umqondo wencazelo yombhalo.

65
3.8.2 Umlando kaNicholaisen

Umcwaningi ukubone kubalulekile ukuthi athinte umlando omncane ngokuwuyena

muntu othintwa kaningana uma abantu becwaninga ngengqikithi ethinta amagama,
kungaba amagma abantu izindawo, izikole njll. UNicholaisen ungabanye bongoti
ababanegagalelo elikhulu uma kukhulunywa ngabantu abaqhamuka
nezinzisakuhlaziya ezithinta amagama. UNicolaisen owaziwa ngo-W.F.H Nicolaisen,
wazalwa mhla ziyi-13 kuNhlaba ngonyaka we-1927 endaweni eyaziwa ngokuthi e-
Saale eMpumalanga emphakathini waseJalimane bude buduze nezwe lase-Leipzing.
Ubaba wakhe wayengomunye wosolwazi kwezoLimo. UNicolaisen wafunda eNyuvesi
yaseKiel khona eJalimane. Wafuna ngonyakawe-1948 kuya onyakeni we-1950.
Esafunda kulesisikhungo semfundo ephakeme wayefunda izinganekwane, imibhalo
kanye nolimi.

Emuva kokuphothula izifundo zakhe waqhubekela phambili ngawo unyaka we-1950

lapho afunda khona ekolishi laseKing manje eseyibizwa ngokuthi iNyuvesi
yaseNyukhasela le eNgilandi. Ukubuyela kwakhe emuva waphindela eJalimane
eseyofunda eNyuvesi yakhona belu e-Tuebingen lapho ahlomula khona iziqu zakhe
zobuDokotela lapha esifundweni sakhe ayeqhathanisa khona ilinguistikhi, isiJalimane
kanye nesiNgisi ngonyaka we-1995. Wafundisa enyuvesi yaseDublin kanye
neGalscow wafundisa ulimi lwesiJalimane kanye nemibhalo. Kusela kuyona iminyaka
ye-1956 kuya eminyakeni we-1969 wayefundisa ulimi esikoleni, ulimi lwase-Scotland
emfundweni ephakeme enNyuvesi yase-Edirnburg. Wayesebenza njengenhloko
yocwaningo olubheka amagama ezindawo. Umcwaningi lona owayethanda ukwenza
ucwaningo ngamagama ezindawo

3.8 Izinjulalwazi zocwaningo

Umcwaningi uluhlolisise kahle ucwaningo lwakhe, walibheka nxazonke wabona

lufanelwe izinjulalalwazi ezimbili, ilitherari ye-onomastik (Literal onomastiki theory)
kanye nenjulalwazi eyaziwa ngokuthi injulalwazi yencazelomagama (Semantic
theory).

3.8.1 Ukuchazwa kwenjulalwazi ye-onomastiki

Abacwaningi abaningi lenjulalwazi bayisebenzise bebheke izingxenye ezingafani

ezihlukene. Abacwaningi abafana noJackson (2009) baveza ukuthi umkhakha

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wokufundwa kwamagama i-onomastiki, kanjalo nabantu abasebenzisa lendlela
baphinde baziwe ngokuthi ama-onomasts. Uqhuba ngokuthi ama-onomasts azithola
ehlangabezana nemibuzo ehlukene ngokwezigaba zokufundwa kwalomkhakha.
Imibuzo okuyiyona ehamba phambili ethi: liyini igama, kungabe amagama
aqhamukaphi kanjalo uyena bani onemvume yokuwetha lamagama, kungabe
amagama anayo yini incazelo, nokuthi kungabe amagama iwona muphi umthelelela
onawo kulabo abawasebenzisayo.

Amagama okungaba awezindawo, abantu, izikole, kanye nezigodi uma kubhekwa

isizwe samaZulu aqukethe okubalulekile. Iningi lawo aqukethe umlando, isifiso noma
isigameko esenzeka kuleyo ndawo. Ucwaningo olusebenzisa i-onomastiki lubalulekile
kangangokuba kumele ucwaningo oluthinta i-onomastiki luphendule lemibuzo ebhalwe
ngenhla. U-Hlengwa (2019:21) uthi:

Onomastiki is the scientific study of names, their forms and

uses. Out of pool given and acquired names, personal and
places names have received the most attention in the field
onomastic.
(I-onomastiki isifundo sesayensi yamagama, umumo
nokusebenza kwawo. Emagameni esewonke, amagama
abantu nawezindawo yiwona asanakiwe emkhakheni we-
Onomastiki).
I-Onomastiki isifundo esibheka igama ngokungakhethi ukuthi kungabe igama le ndawo
noma labantu. Ukubeka kahle uHlengwa uma ethi lesi sifundo sibheka ubumo begama
kanye nokusebenza kwalo.

i-Onomastiki injulalwazi eqondene nokucwaningwa kwamagama. Ngaphansi kwayo le

njulalwazi kuvela amagatsha ahlukene aqondene nezinto ezihlukene uma kubhekwa
igama. Ngaphansi kwe-onomastiki sithola ilitherari ye-onomastiki okuyiyona engena
igamanxe ocwaningweni oluzokwenziwa. Uqhuba nokuchaza u-Altman (1987:1) uthi:

Literacy onomastic is more literary criticism in which

scholars are concerned with the level of significance of
names in drama, poerty, friction and folklore. These include
names, places, characters, symbol and other literary
considerations.
(Kule thiyori osolwazi bashisekela ukuthi ukuqanjwa
kwamagama kuya ngezinga elithile okubaluleka

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 emidlalweni eqanjiwe nakuzinganekwane. Lokhu
kuhlanganisa amagama ezindawo, abalingiswa
okuhlanganiswa nendikimba kanye nesakhiwo
kwezemidlalo.)
Ukuqanjwa kwamagama kubaluleke emibhalweni yobuciko. Ukungaphunduleki ikhona
okwenza ukuthi abantu bakuqonde ukuthi ukuqanjwa kwamagama kuyayinyusa
indikimba kanye nodweshu lombhalo. Ucwaningo oluzokwenziwa luzokwesekwa iyona
insizakuhlaziya eyaziwa ngokuthi onomastiki.

UShawcross (1978) uqhuba nokuchaza injulalwazi, uthi amagama anomphumela

oseduze akhombisa umfundi ulwazi oluthile ngomuntu noma ngomnikazi walelo gama.
UHadebe (2002) uveza ukuthi ngokwenjulalwazi ye-litherari-onomastiki, abalingiswa
bangabantu abafakwa ndawonye njengamalunga emindeni, abangani noma
izithandani. Okubalulekile ikhona ukuthi bonke bayalwa enkundleni bangqubuzane
empini yegama. UHadebe (2002) kanye noShawcross bayavumelana kwelokuthi
igama lidlala indima enkulu emibhalweni efana nawo amanoveli. Ukuqanjwa
komlingiswa kunesizathu esikhulu kumbhalo kanye nendawo yomlingiswa abekwe
kuyona. U-Altman (1987:1) uthi:

We all agreed that just collecting and listing for a work of

literature is not enough and not realistic. There need to be
other consideration to make the literay name relevant to the
work. Scholars must be able to determine what the other
author intended names to mean and they really mean to us.
(Sonke siyavumelana ukuthi emibhalweni okumane
kuqoqwe nje ulwazi bese wenza uhlu lwamagama,
akwanele futhi akuphusile. Kufanele kucatshangelwe
ukuba igama elisetshenziswayo lihambelane nomsebenzi.
Ongoti kufanele bakwazi ukubona lokho umbhali
abekuhlosile ngamagama nokuthi asho ukuthini
ngempela.)
U-Altman uveza ulwazi olufanayo no ngoti asebephawulile esibacaphune ngenhla.
Uveza khona ukuthi umbhali uma eqamba amagama emibhalweni yakhe, kubalulekile
ukuthi angakwenzi ngoba kumele ukuthi umbhalo ube nabalingiswa, kodwa kumele
amagama ahambelane nomsebenzi kanye nendikimba okubhalwa ngayo. Umbhalo
awukho ngaphandle kwabalingiswa, ngakho-ke, kukhona ubudlelwano obukhulu
phakathi kombhalo kanye nabalingiswa.

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3.8.2 Ukuchazwa kwenjulalwazi ye-semantiki

Injulalalwazi yesemantiki yaziwa ngenjulalwazi yencazelomagama. Abacwaningi

abaningi bazamile ukuchaza ngezindlela ezihlukene ukuthi ngabe ngempela uma
kukhulunywa ngesemantiki kusuke kukhulunywa ngani. UKhumalo (2019: 42) uthi
zintathu izindlela zokuchazwa kwamagama ngokwesemantiki. Indlela yokuqala yileyo
enikeza incazelo yegama ethokala esichazamazwini (lexical meaning), indlela yesibili
idingida ngesizathu okuyisona esiholela ekunikezweni kwegama (associative meaning),
kanye nendlela yesithathu eyaziwa nge-(onomastic meaning) ebheka igama elimele
okuthize. UTumane (2016:30) uthi:

Semantics is the study of meaning. It focuses on the relation

between signifiers like words, phrases, sign and symbols
and what they stand for, their donation. Linguistic semantics
is the study of meaning that is used for understanding
human expression through language, formal logics, and
semiotics.
(Isemanthiki igama elibolekwe kumaGriki asendulo, achaza
leli gama ngokuthi isifundo sencazelo sigxile ebudlelwaneni
bamagama aphakathi kwezigqamiso noma izibonakaliso
ezinjengamagama, izisho nezimpawu nokuthi zichazani
ekuphimisweni. Isemantiki yolimi yona isifundo sencazelo
esetshenziswa ekuzwisiseni ngendlela uluntu olwethula
ngakhona lusebenzisa ulimi. Ezinye izinhlobo zesemanthiki
zihlanganise isemanthiki yokuhlelwa kwezilimi, ukwazi
ukucabanga ngokuqonda nesemiyothiki.)
Isemantiki ingenye eyezinsizakuhlaziya lena eyaba nedumela elikhulu uma kubhekwa
ukucutshungulwa kwamagama, ibheka ubudlelwano nencazelo etholakala emagameni,
ukwethiwa kwamagama okusobala ukuthi uma eqanjwa umntwana noma umlingisi
lisuke linencazelo okungaba esobala noma ecashile, kanye namagama angaqukatha
izincazelo eziningi ngokwaleyonto eqanjiwe. Uqhubeka nokuchaza uTumane (2016)
uthi:

The word semantics itself denote a range of ideas from the

popular to the highly technical. It is often used in ordinary
language for denoting a problem of understanding that
comes down to word seletion and connotation.
(Igama lesemanthiki lethula imibono enhlonhlobo, kusukela
ekubeni nodumo ukuya emkhakheni osezingeni

69
 eliphakeme. Yize kungandile ukusetshenziswa kwayo
olimini olujwayelekile ukugqamisa inkinga yokuzwisisa
kuze kufike ekukhethweni kwamagama noma incazelo).
Ngenhla uTumane (2016) uveza ukuthi isemantiki iveza imibono eminingi ehlukene
ngokusemazingeni angafani. Ukusetshenziswa kwesemanthiki akuvamile olimini
olwejwayelekile, ngokwemvamisa konke kusuke kusobala. Uqhuba ngokuthi ngaphansi
kwesemanthiki sithola ingxenye ebizwa nge linguistic theory, ithiyori yolimi ephenya
ngencazelo yegama. Le thiyori ikubeka kucace ukuthi incazelo yegama igqanyiswa
umongo wendaba noma ingqikithi yenkulumo. Lapha incazelo yegama iqukethe
ubudlelwano bomongo noma ingqikithi yendaba. Kubuya encazelweni engenhla
ekutheni igama lomuntu kumele lihambisane nendlela okuyiyona aziphatha ngayo,
kanjalo nasendabeni kumele igama lihambisane nengqikithi yendaba. Kungakho
uLyons (1977: 215) ethi:

As far back as we trace the history of linguistic speculation,

the basic semantic function of word has been as that of
naming. The story of Adam naming the animals, so that
whatsoever the man called every living ceature, that was
thereof (Bible Genesis2.19) is typical of conception of
meaning that is to be found in many other sacred or
mythological accounts of the origin of language.
(Uma sibheka umlando wokwethiwa kwezilimi,
inhlosongqangi yesemanthiki wukwethiwa kwamagama.
Indaba ka-Adamu kuGenesisi isahluko se-2 ivesi le-19
lapho ethi, UJehova uNkulunkulu wabumba ngomhlabathi
zonke izilwane zasendle nezinyoni zonke zezulu, waziyisa
kumuntu ukuba abone ukuthi umuntu angaziqamba
ngokuthini, ukuze kuthi, njengalokhu umuntu eziqamba
zonke izindawo eziNgcwele eziwumsuka wolimi).
Ukuqanjwa kwamagama kuhambe elide ibanga njengoba sibona ukuthi kusukela kudala
ukuqanjwa kwamagama babekuthathela phezulu. Ukubaluleka kokuqanjwa
kwamagama akuqali namuhla noma izolo, into eyakubaluleka kudala. UHlengwa (2019)
uqhuba nokuveza izizathu zokubaluleka ekutheni abantu abasebenzisa amagama babe
nolwazi ngomlando nokubakhona kobuhlobo nobudlelwano obuphakathi kokuqanjwa
kwamagama kanye nendlela abantu abaphila ngayo; ngokwenkolo, ngokwesiko
nangokwendabuko. Uveza okubalulekile lo ngoti mayelana nokwazi imvelaphi yegama,

70
usivezela ukuthi ukuphila komuntu negama lakhe kunomthelela kuyena. Abantu
imvamisa baqanjwa amagama angasuki emoyeni kepha anezincazelo.

UZondi (2019:27) uthi:

Okuhle ngale njulalwazi ukuthi abaqambi magama

ngenhloso ethile noma baqamba amagama babe benaso
isizathu sokwetha lelo gama. Abetha magama bawetha
bazi ukuthi into basuke bayethelani futhi nencazelo yalo.
Umsebenzi owenziwa yigama kugcina sekuyiwo obalulekile
wokumela lokho okwethiwe. Incazelo yegama etholakala
uma lisebenza nencazelo ihlobisa igama nokwethiwe
Zikhona nezincazelo ezingasebenza ngemuva kokuqanjwa
kwegama kungaba incazelo ngqo, ebandakanya, izinto
ezenziwayo ngleyo nto, kungaba nencazelo yemizwa,
ewumphumela wemizwa yomuntu ngaleyonto.
UZondi uveza ukuthi isemantiki yona ibheka incazelo yegama. Isemantiki ingenye
yezinjulalwazi ezizosebenza ocwaningweni lapho kuzobe kubhekwa khona amagama
abalingiswa nobuhlakani obusetshenzisiwe ekuqambeni abalingiswa. Okuvamisile
onomastic ivamisile ukuhambisana nesemantiki

3.9 Amasu okuqoqa ulwazi

Umcwaningi uma ezokwenza ucwaningo lwakhe uyena ozikhethelayo ukuthi ulwazi
lwakhe oluzophendula imibuzo anayo uzoluthatha kuphi. Abantu bengayingxenye
yocwaningo njengabantu ababambiqhaza ocwaningweni oluzokwenziwa ngaleso
sikhathi. Emuva kweside isikhathi abantu benza ucwaningo besebenzisa izindlela
eziningi lapho bethola khona ulwazi, abanye abacwaningi bazithola behlangabezana
nembibizane lapho kuvela khona ububi nobuhle bokuthakela ulwazi emibhalweni
eshicilelwe kanye nakubantu ababambiqhaza uma kucwaningwa. Umcwaningi ukubone
kubalulekile ukuthi angadluli engabhekanga ubuhle nobubi bokusetshenziswa
kwemibhalo eshicilelwe njengoba kuzosebenza yona ocwaningweni lwakhe.

3.9.1 Ukufundwa kwemibhalo eshicilelwe

Imibhalo eshicilelwe iyona ezosebenza kulolu cwaningo kanye neminye imithombo
enolwazi oludingekayo ocwaningweni. Ucwaningo lozoncika emibhalweni eshicilelwe
phansi njengoba kuzosebenza izincwandi ezintathu ocwaningweni Inkinsela
yaseMgungundlovu, Impi YaboMdabu Isethunjini kanye nethiZihlangene Phezulu.
Ukufundwa kweminye imibhalo kuzolekelela kumcwaningi ekutheni angazitholi egida

71
endaweni eyodwa noma enza ucwaningo olwenziwa ngabanye ongoti. Umbhali ukhethe
lezincwadi ngokwehlukana kwazo ngoba ebona zizofeza izinhloso zocwaningo.
Umcwaning ukhethe lezi ncwadi ngoba ebheke indlela abalingiswa abaqanjwe ngayo
kuzona kulandela isikhathi ezibhalwe ngaso.

3.9.2 Ubuhle bokufundwa kwemibhalo eshicilelwe

Ukufunda ulwazi olushicilelwe kuyohlezi kusiza ngasosonke isikhathi, kuphinde
kunikeze lowo ofundayo ulwazi olwanele ngesihloko noma ngalokho asuke efunda
ngakho ngaleso sikhathi. Imvamisa ulwazi olushicilelwe njengoluthinta ucwaningo
lusuke seluqinisekisiwe, lwaphinde lathintwa ezinye izingcithabuchopho ukunyusa
ukuzethemba kulolo olwenziwe ngokulubeka njengocwaningo oluseqophelweni
oluphezulu. Ulwazi olushicilelwe futhi luphinde lisike ekuqoqeleni ulwazi ndawonye,
okufaka nolwazi oluseke lwenziwa ngabanye ongoti lokho okwenza akubelula
kwabanye abacwaningi abafuna ukulisebenzisa ukuthi balithole eduze kunokuqla
ohansi belwenze bona ngokwabo. Abacwaningi imibhalo eshicilelwele ibasiza ngokuthi
ibavezela obala konke osekucwaningiwe ngesihloko ababheka ngaphansi kwaso.

3.9.3 Ububi bokufundwa kwemibhalo eshicilelwe

Umcwaningi eqinisweni, ngaphambi kokuqala abhale ngesihloko okuyisona asikhethile,

kubalulekile ukuthi abemehlo mane okuchaza ukuthi kumele abheke izingxenye zombili
ngaphambi kokucwaninga. Imibhalo eshicilelwe iyona imvamisa eletha izimpendulo
zalokho kodwa imihle injalo, zikhona izingqinamaba ezivelayo. Imibhalo eshicilelwe
ayikunikeze ithuba lokubuza umcwaningi uma kukhona into onombuzo wayo. Ngakho
ke uma kunjalo umcwaningi kumvalela ekhoneni akakwazi ukuthola ulwazi oludlula lolu
olubhalwe phansi okugcina sekumphoqa ukuthi asebenzise ulwazi alutholayo.

3.10 Isiphetho

Iesisahluko besibheka izindlela ezizoqhuba ucwaningo oluzokwenziwa. Kulesi sahluko

kuchazwe izinhlobo zontantu zokuqhuba ucwaningo; ikhwantithethivu, ikhwalithethivu
kanye nendlela engxube. Kuphinde kwabheka inzululwazi okuyiyona ezoseka lolu
cwaningo. Amasu okuqoqa ulwazi nawo aphinde avezwa. Isahluko esilandelayo
sizoveza ukuqanjwa kwabalingiswa emanovelini akhethiwe.

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 ISAHLUKO SESINE
UKUVEZWA NOKUQANJWA KWABALINGISWA EMANOVELINI AKHETHIWE
4.1 Isingeniso
Kulesi sahluko kuzogxilwa kubalingiswa bamanoveli akhethiwe. Kuzobhekwa
amakhono okuqamba abalingiswa kanye nokuvezwa kwabo kuwona womathathu
amanoveli akhethiwe. Inhlosongqangi yalesi sahluko ukubheka ukwehlukana
kwamakhono ababhali ekuqambeni abalingiswa emibhalweni yabo ukuthi ngabe
bavamise ukusebenzisa indlela eyodwa noma izindlela ezihlukene. Lokhu kuzovezwa
kubhekiswe kuwona amanoveli akhethelwe lolu cwaningo.

4.2 Abalingiswa

Inoveli yaziwa njengombhalo wobuciko. Yaziwa ngokuthi iba nochungechunge

lwezigameko ezilandelanayo mayelana nenhlalo yabantu. Abantu yibona abenza
inoveli ibekhona. Umbhali usebenzisa bona ukwenza izwe lakhe. Umbhalo wenoveli
ngeke uphumelele ngaphandle kwabalingiswa. Lokhu kufakazelwa uNtuli (2006:14),
uthi ubunoveli benoveli buncike ebukhoneni kwabalingiswa kanye nezigameko
ezithile. Ngaphandle kwalokhu inoveli ingaphenduka imfibinga yembudane. Inoveli
iyinoveli ngokuba nabalingiswa abangabantu abazokwenza izinto ezifuze ezenziwa
ngabantu esibajwayele.

Abalingiswa yibona bantu ababalulekile emibhalweni yobuciko okubalwa kuyona

amanoveli. UNtuli (2006) uveza ukuthi kubalulekile ukuthi abalingiswa banikezwe
amagama ajwayelekile. Ukunikeza abalingiswa amagama ajwayelekile kwenza ukuthi
imibhalo ithembeke njengoba abalingiswa banikezwa amagama abantu abaphilayo
futhi najwayelekile. UNyathikazi (2017) uqhubeka uthi umbhali wenoveli usebenzisa
abalingiswa uma exoxa indaba yakhe. Laba bantu yibona abenza izinto futhi yibona
abakhulumayo. Isikhathi esiningi indaba idluliswa ngabo. Abalingiswa bawumfuziselo
wabantu abaphilayo. Ngakho-ke benza izinto ezihlukene ezimweni ezahlukene
njengabantu abaphilayo. Kubalulekile ukuba inoveli ibe nabalingiswa abakholakalayo
futhi benze izinto ezenzizwa abantu.

UNyathikazi (2017) uvumelana noNtuli (2006) ekutheni abalingiswa kufanele benze

izinto ezikholakalayo. Lokho kuqala kuwona amagama abo abalingiswa. Umbhalo
ukukholeka kwawo kubaluleke kubafundi nakuwona umbhalo uqobo. Abalingiswa
njengoba bemele abantu emanovelini kufanele benze okwenziwa ngabantu

73
abaphilayo lokho kuletha ugqozi kanye nelukuluku lokuyifunda inoveli kumfundi.
UMaphumulo (1995:65) uthi abalingiswa babaluleke ekukhuliseni inoveli. Abalingiswa
bangabantu abaqanjiwe umbhali. Yibona abenza izinto ezenzeka enovelini.
UMaphumulo (1995) usagcwalisela ezincazelweni zongoti abacashunwe ngenhla,
uphawula ngokuthi abalingiswa ngabantu umbhali abethe amagama kodwa
okungebona neze abantu bangempela kodwa benza izinto zabantu abaphilayo.

4.2.1 Umlingiswa osemqoka

Umlingiswa lona enovelini owaziwa njengomlingiswa ovelele uyiqhawe. Isisusa kanye
nezehlo ezehla enovelini kusuka ekuqaleni kuze kuyofika ekugcineni zithinta yena.
Inoveli ngeke iphumelele ngaphandle kwalo mlingiswa, ingafana nento engekho.
Umlingiswa lo okungathi uma ekhishwa enovelini inoveli ingaqhubekeli phambili.
Umthola ekhasini lokuqala kuze kuyofika esiphethweni. UNyathikazi (2017:10) uthi
emanovelini amaningi sithola umlingiswa oyedwa ogqamile, indaba yonke ingaye.
Uma sethulelwa yena konke okwenzekayo kuncika kuye. Lokhu kungenxa yokuthi
kusuke sekunenkinga abhekene nayo. Kuyo yonke indaba sisuke sesifuna ukubona
ukuthi uzophuma kanjani kuyo. Uvela cishe kuzo zonke izahluko zendaba.

UNyathikazi (2017) uveza ukuthi wumlingiswa lo ogqamile endabeni yonke, uphinde

acacise ukuthi konke okwenzekayo kuthinta yena. Lo mlingiswa uyena esingambiza
ngosingaye enovelini ngoba ngeke iqhubekele phambili ngaphandle kwakhe.
UMhlongo (2017:66) uthi ezindabeni eziningi sithola umlingiswa oyedwa ogqamile
indaba engaye. Kwesinye isikhathi igama lakhe liyavela esihlokweni sendaba. Uma
lingaveziwe igama incazelo ebekiwe njengokuthi indoda elungileyo ingachaza yena
umlingiswa omkhulu. Kwezinye izindaba uthulwa ekuqaleni ekhasini lokuqala le noveli.
Uma nje esethuliwe, okwenzekayo kuncika kuye. Kuyo yonke indaba sisuke sifuna
ukubona ukuthi uzophuma kanjani enkingeni leyo. Lo mlingiswa silindele ukumbona
noma sizwelwane naye.

Umlingiswa osemqoka nguyena obhekana nezinkinga kusukela ekuqaleni kuze

kuyofika ekugcineni. Indaba yonke incike kuyena ngaphandle kwakhe ngeke
iqhubekele phambili. UMhlongo (2018) uvumelana nokushiwo uNyembezi (2017)
ukuthi lo mlingiswa ugqame enovelini. UZulu nabanye (2009:32) babeka bathi lona
umlingiswa indaba yonke eyakhelwe phezu kwakhe nokufanele sisheshe sithulelwe
yena endabeni. Kufanele simthole indaba iqala ize iyophela. Makabonakale ebhekana

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nezinkinga, ewa evuka ezama ukuzixazulula. Kungenzeka afakwe abanye abalingiswa
enkingeni noma azifake yena futhi azenze yena ukuthi izinkinga zakhe zikhule ziye
phambili. Lo mlingiswa indaba izungenze kuyena yonke, ngeke yaqhubeka
ngaphandle kwakhe. Enovelini umlingiswa omkhulu izinkinga eziningi zisuke
zibhekene naye endabeni. Endabeni uvame ukuvela kusuka ekuqaleni kwendaba kuze
kube sekugcineni. Ngakho-ke, indaba yonke isuke ithwelwe nguyena uqobo. Indaba
iheha noma ikhula ngenxa yakhe.

4.2.2 Abalingiswa ababalulekile

Abalingiswa laba ababalulekile njengoba kushiwo, ibona abadlala indima ebalulekile
enovelini kanye nakumlingiswa osemqoka. Abalingiswa ababalulekile esikhathini
esiningi bavamise ukugqamisa umlingiswa osemqoka, kungaba ukuthi bamgqamisa
ngendlela embi noma indlela enhle. Ngakho-ke, uNtuli (2006: 50) uthi kuthiwa laba
babalulekile ngoba okuningi okumayelana nezenzo nokuziphatha komlingiswa
omkhulu kuncike kulaba balingiswa. Bangavela kuyo yonke indaba noma ezahlukweni
ezithile. Abalingiswa abavamise ukuba senovelini laba abenza imisebenzi ebalulekile
nabo bafaka iqhaza elikhulu ekukhuphuleni inoveli. Baphawula kanjena oZulu nabanye
(1992:32), bathi, laba balingiswa baba nomthelela omkhulu empilweni yomlingiswa
osemqoka. Okunye ngabo indaba ngeke iqhubeke ngaphandle kwabo.

UZulu nabanye (1992) baveza iphuzu elibalulekile lapha ukuthi laba balingiswa
babalulekile kumanoveli ngoba yibona abagqamisa umlingiswa osemqoka.
Okufakazela ukuthi abalingiswa ababalulekile kumanoveli. Izincazelo zongoti
abacashunwe ngenhla kuvela ukuthi bayavumelana ekutheni impilo yabalingiswa
ababalulekile incike kumlingiswa osemqoka.

4.2.3 Abalingiswa abancane

Laba abalingiswa abangabalulekile okwedlula esibabale ngenhla. Abalingiswa nabo

abanemisebenzana abayenzayo endabeni. Umbhali uma ethinta abalingiswa
kubalulekile ukuthi enze ngakho konke okusemandleni ukuthi ukhipha ubuhlakani
obufanele. Laba ngabalingiswa ababalulekile ngokwemisebenzi yabo kodwa likhona
iqhaza abanalo ekukhuliseni indaba (UNtuli nabanye, 1998:176). Labo ngoti baveza
ukuthi labalingiswa abancane baneqhaza ekukhuliseni inoveli ngokwamazinga
okubaluleka kwabo. Abalingiswa laba ababamba elikhulu iqhaza ekukhuliseni indaba.
UMaphumulo (1995:33) uthi indaba isengaqhubeka ngaphandle kwabo. Ngamanye

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amazwi iqhaza abalibambayo lincane endabeni. Balekelela nje ukuthini kuvele
izimpawana ezithile ezincanyana ngomlingiswa omkhulu. Ubeka ngokusobala
uHlengwa (2019) ekutheni labalingiswa benza izinto ezincane futhi inoveli
ingaqhubeka ngaphandle kwabo. Abalingiswa laba abakhona kodwa noma bengekho
inoveli ingaqhubekela phambili. Umbhali uzikhethela yena ukuthi ufuna babebangaki
abalingiswa abancane enovelini yakhe. Kukhona bonke abakwenzayo basuke
belekelela umlingiswa omkhulu esikhathi esiningi

4.3 Ukuqanjwa kwabalingiswa enovelini, Inkinsela YaseMgungundlovu

Ucwaningo luzogxila kubalingiswa ababalulekile okuyibona abagqamile
ekucubunguleni amagama abaqanjwe wona. Kuzophinda kubhekwe ikhono
ekubaqambeni amagama enovelini ethi Inkinsela YaseMgungundlovu. Ubuciko
benoveli busuka kuyona inoveli kuze kufinyelele kubalingiswa imbala. Inoveli,
njengoba sichazile ukuthi ingaba nababalingiswa ababalulekile, abancane kanye
nomlingiswa osemqoka. Kanjalo le noveli kaNyembezi inabo bonke laba balingiswa.
Abalingiswa ababalulekile yilaba; uMkhwanazi, uNdebenkulu, UMaNtuli, uThemba,
uMaShezi, noDiliza okuyibona abayisisekelo sale noveli kaNyembezi.

4.3.1 UMkhwanazi

Umlingiswa uMkhwanazi ungomunye wabalingiswa ababaluleke enovelini.

UMkhwanazi simthola evela ekuqaleni kwendaba kuze kuyofinyelela esiphethweni.
Sethulelwa lo mlingiswa emakhasini asekuqaleni kanye nenkinga abhekene nayo.
Inkinga abhekene nayo eyencwadi angayazi nokuthi iphumaphi. Ngamafuphi lokhu
kusibekela ngokusobala ukuthi umlingiswa osemqoka uMkhwanazi. Umbhali wenoveli
waqamba lo mlingiswa ngesibongo sakhe, nokho kuvela ekuqaleni ukuthi igama
abalisebenzisayo uma bebhalela lo mlingiswa basebenzisa elikaZeph Mkhwanazi.
UNyembezi uthi:

Kwakungolwesithathu ntambama mhla isikhwama seposi

sifika sivela khona eThisayidi nencwadi kaMnu Zeph
Mkhwanazi owayengomunye wezakhamizi kulo muzi.
(Nyembezi 1964:23)
Igama elivela ngaphezulu liveza ukuthi uMkhwanazi igama ayebizwa ngalo uma
bemthumela izincwadi ngeposi elithi Zeph Mkhwanazi. Igama likaZeph livela
ngasekuqaleni kwenoveli kuphela. Igama okuyilona umbhali alisebenzisile

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embhalweni wakhe enovelini elithi Mkhwanazi. Lo mlingiswa uqanjwe leli gama
ngokwenhloso yokumhlonipha njengomnumzane. UDlamini (2021: 71) uthi igama
eliyisibongo lisuka esizukulwaneni esikude kuze kufike kumqambi noma umnyombo
walo lapho liqhamuka khona. Esizweni sakwaZulu ukuqanjwa kwesibongo
kuwumkhuba ojwayelekile. Isibongo siwumsuka lapho kudabuka khona izibongo
zomuntu. Amabutho akwaZulu awabizwa ngamagama kodwa abizwa ngesibongo
sakwaZulu ukukhombisa inhlonipho.

Ukuqamba umlingiswa ngesibongo kuveza ukuhlonishwa kwakhe lowo oqanjiwe.

Umbhali usuke enenhloso ethize ngokuqamba umlingiswa ngesibongo esikhundleni
sokumqamba ngegama. Umbhali usebenzise ikhono elisezingeni eliphezulu
ekuqambeni lo mlingiswa ngesibongo sakhe. Ukuveza ngokusobala ukuthi
umnumzane lona ohlonishwayo endaweni futhi kungagcini lapho, unomndeni kanye
nenkosikazi.

UDlamini (2021) uphawula ngendlela okuyiyona umbhali ayisebenzisile ukuqamba

umlingiswa ngesibongo sakhe ukukhombisa inhlonipho. Ngamafuphi ukuqanjwa
komlingiswa uMkhwanazi ukuthi abizwe ngesibongo sakhe kusetshenziswe
ubuhlakani obukhulu. Umfundi kuyamcacela ukuthi igama lalo mlingiswa limveza
njengomuntu ohloniphekile. Imvamisa abanumzane abajwayele ukubizwa
ngezibongo yilabo asebegcagcelwe. Umbhali ulandele leyo ndlela yokuqamba
umlingiswa ngesibongo, kusukela indlela uNyembezi (1964) amqambe ngayo.
Enovelini uNyembezi uthi:

Ngithe uma ngixoxa nomunye umhlobo wami oyaziyo leyo

ndawo yangakini, wangitshela ukuthi uyabona ukuthi
abantu baseNyanyadu bangaluthokozela usizo lwami,
wakhuluma nami kakhulu engincenga ukuba kengifike
lapho. Wanginika negama lakho Mkhwanazi wathi
ungumnumzane onomqondo okhaliphile osheshe azibone
izinto. Yiwo lamazwi akhe lawo, yingakho ngibhalele wena
Mkhwanazi.
(Nyembezi 1964: 29)
Umbhali usebenzise ikhono lokumqamba umlingiswa uMkhwanazi ngesibongo sakhe
ekugqamiseni ukumhlonipha njengomnumzane womuzi nomuntu ohloniphekile
endaweni. Isigaba esingenhla siyakufakazela ukuthi uMkhwanazi ngumuntu
owayehlonishwa endaweni. Okuyikhona okufakazela lokho incwadi eyafika iphuma

77
kuNdebenkulu echaza ngokufika kwakhe. Incwadi yafikela kuyena uMkhwanazi
ovezwe njengomuntu owayethembekile endaweni. Ikhono lokuqamba uMkhwanazi
kule noveli Inkinsela YaseMgungundlovu lisezingeni eliphezulu ngoba kulandelwe
injulalwazi yokuqanjwa lwabalingiswa. Ngakho-ke, uNtuli (2009:79) usekela lokhu
ngokuthi athi enovelini esihloko esithi Asikho Ndawo Bakithi, umbhali usethulela
umlingiswa onguZwelisha Dubazane. Lo mlingiswa ubizwa ngesibongo sakhe.
Akabizwa ngegama lakhe nakuba umbhali esethulele igama lakhe. Lokhu kwenziwa
ukuthi ungumnumzane akabizwa ngegama lakhe kepha ngesibongo sakhe, Lokho
kuwuphawu lokumhlonipha njengomnumzane womuzi.

UNtuli (2009) ufakazela uDlamini (2021) lapho ethi umlingiswa obizwa ngesibongo
sakhe enovelini usuke ekhonjiswa ukuhlonishwa. Lokho kususelwa khona ekutheni
umnumzane akagagulwa ngegama esizweni sakwaZulu. Ukubizwa kwakhe
ngesibongo sakhe nje kukodwa, kuveza ngokusobala ukuthi umnumzane
ohloniphekile nohlonishwayo. Kungabe siphawula amanga uma singathi bonke
abalingiswa uma beqanjwa ngezibongo kumanoveli umbhali usuke ebaveza
njengabanumzane. Ababhali basuke benezinhloso ezihlukene uma beqamba.
Kuyehluka ngezinhloso zabo ukuthi bahloseni ngokuqamba umlingiswa ngendlela
abasuke bemqambe ngayo.

Kanjalo-ke nenoveli kaNyembezi 1964, umbhali usebenzise ikhono elijwayelekile

ekuqambeni abalingiswa. Ababhali uma bebhala amanoveli noma izindaba
ezimfushane, bavamisile ukusebenzisa isibongo ekuqambeni umlingiswa.
UMkhwanazi kule noveli uvezwe njengomlingiswa osemqoka. Umlingiswa lona
ovezwe njengomnumzane othembekile endaweni. UMkhwanazi indlela okuyiyona
ayegqoka ngayo, nendlela akhe ngayo umuzi wakhe kwakuxoxa enkulu indaba. Indlela
ayegqoka ngayo yayiveza ukuthi umuntu othanda ukusebenza. Emphakathini
waseNyanyadu wayehlonishwa ngoba amagalelo wakhe ebaziwa.

UNyembezi uthi:

Yikho lokho phela Shandu okwenze ukuba kuthi noma

uMaNtuli ethini, ngivele ngiqhubeke nombono wami. Liyilo
leli lakho Shandu ukuthi akufuneki umfazi umkhweze
ekhanda.
(Nyembezi 1964: 45)

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UMkhwanazi ngumlingiswa ovezwe njengongafuni ukutshelwa nakancane futhi
ongaboniseki sidalo. Lokhu kuvela lapho uNdebenkulu egagula isamba semali
ayezosithola ngokuthi abafakele izinkomo zabo endalini. UMkhwanazi ekuzweni
kwakhe lokho wavele wavumela phezulu ukuba ezakhe amthengisele zona. Kwala
noma sebezama ukumbonisa ekhaya unkosikazi nezingane zakhe uThemba
noThokozile kepha wayengezwa lutho uNdebenkulu wayemuzwa ekhaleni embona
emsulwa.

Ngamafuphi, singaphawula, sithi izinga likaNyembezi lokuqamba umlingiswa

uMkhwanazi ngesibongo sakhe liseqophelweni eliphezulu futhi lisebenze ngendlela
efanele embhalweni wenoveli. Ukuqamba lo mlingiswa ngale ndlela kuveza
ukuhlonipheka kwakhe endaweni njengomnuzane abantu abamthathela phezulu.
Yikhono elingabukeka ngathi lisobala kodwa okuyikhona okugqamayo ukuthi indlela
ayisebenzisile uNyembezi ukhombisa ubuciko obukhulu ngayo.

4.3.2 UThemba

Umlingiswa lona endabeni owaziwa ngokuthi indodana kaMkhwanazi. Indodana

kaMkhwanazi lena eyaziwa njengomntwana owayesefundile ngoba imfundo yakhe
ayeseyenza imfundo yamabanga aphezulu. Ukufunda kwake kwenza abazali bakhe
bemethembe ngethemba lokuthi uma wawusufundile kudala wawaziwa njengomuntu
osephumelele. UNyembezi uthi:

Leli bhungu uThemba Mkhwanazi kwakuyizibulo

likaMkhwanazi nowakwakhe uMaNtuli. Wayehlanganisa
amashumi amabili eminyaka. Lo mfana kungaseyona
ingane kangako. Noma wayengenele ngethambo, elingene
nje, kodwa kwakuyisidlakela, kubonakala ukuthi umfo lona
wondlekile nje. Wayesegqoka amablukwe amade
njengesiko labafana asebefunda emakholiji.
(Nyembezi 1964: 25)
UThemba uvezwe njengomunye wabalingiswa ababefundile ngoba wayesefunda
imfundo yamabanga aphezulu. Igama eliqanjwe lo mlingiswa uThemba. Leli gama
limveza ngokusobala ukuthi umbhali umqambe lomntwana ngokubona ukubaluleka
kwakhe kubazali bakhe ngokuthi uyithemba labo. Bamqamba ngakho belu ukuthi
uThemba. UNyathikazi (2017:138) uthi:

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 Names are opposities of information unwritten document
with deep rooted meanings which are often best understood
and interpreted by people who speak or understand the
language.
(Amagama ayizizulu zolwazi, imiqulu engakabhalwa
enencazelo ejulile. Iqondwa kuphela futhi ichazwa yilabo
bantu abangabanikazi bolimi).
Ukuqanjwa kwabalingiswa ngale ndlela kuvamile kanjalo futhi nasempilweni
yangempela. Umuntu kuyenzeka aqanjwe igama ngoba nakhu kumele agcwalise
izifiso zabazali bakhe ezithile. UNyathikazi (2017) ukubeka obala ukuthi igama
liqondwa kahle ngalabo bantu abangabanikazi noma abamqambile. Igama
likaThemba licacile, uphinde abengumntwana wokuqala emshwadweni kaMkhwanazi
NoMaNtuli, ngenxa yalokho, ithemba labo lalikuyena uThemba njengendodana
yokuqala okhalo lwabo. UMabuza (2009:148) uqhuba uthi:

In naming a child, the Basotho did not, as rule choose a

name simply because the parents liked it, but for it
relevance to a given situation or for a certain purpose that
name was supposed to fufill, this is in addition of course to
naming the child after someone usually a child might act up,
according to its name. The saying lebitso-lebe ke seromo,
that is: An ugly name makes its choosing a name for a child
a serious matter and not always as easy one.
(Ukuqanjwa kwengane kuBesuthu kwakungakhethwa
mthetho, umntwana wayenikezwa igama ngoba abazali
bayalithanda. Igama babeliyamanisa nesenzeko esithizeni
okumele igama lisigcwalise. Ukuqanjwa kwegama lengane
kwenza ukuthi lowo oqanjiwe igama alandele umqondo
oqukethwe ilona igama. Ukunikezwa komntwana igama
elingelihle kwakuyinto abayithathela phezulu futhi
kungekho lula ukuba bamnikeze).
UMabuza (2009) uvumelana noNyathikazi (2017) lapho bethi khona igama liqanjwa
ngokwenhloso kanye nomlando oqukethwe ilona igama. Bakuveza ngokusobala labo
ngoti ukuthi ukuqamba igama akusukeli emoyeni. Labo ngoti bafakazela ukuthi igama
likaThemba abazali bakhe bamqambe ngoba benethemba ngaye abamnikezanga
ngoba kuyigama nje. UNyembezi uthi:

Sengethembe wena-ke Themba ukuthi uyothi uyovuka

ekuseni uqonde eThisayidi uyolanda lo muntu, kusho
uMkhwanazi ekhuluma nendodana yakhe.
(Nyembezi, 1964: 45)
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UNyembezi uveza ukuthi uMkhwanazi okuningi wayekwenza ngoba ethembe
uThemba njengendodana yakhe. Ukuqanjwa kwalo mlingiswa ngegama elithi Themba
kuyakuqhakambisa ukuthi umbhali wayehlose ukuveza ukuthi abazali bakaThemba
bathembele kuyena njengokusho kwegama lakhe. UNyembezi uqhuba ngokuthi:

Usuthi Themba ungathi umdala ungaka usufaka

namablukwe amade, ufunda ekholiji wehlulwe ukuthola
umuntu ehla esitimileni? kanti ngithi ngifundisa indoda nje
ngidlala ngemali yami? La magama uwakhuluma nje
uMkhwanazi umamatheka kancane, kubonakale ukuthi
wesese, untela nendodana yakhe.
(Nyembezi, 1964:45)
Igama likaThemba licacile. Igama leli umlingiswa bamqambe ngokwenhloso
yokuveza ikhono lokuqamba kulandelwa injulalwazi yokuqamba amagama, igama
lingene khaxa embhalweni wakhe uNyembezi. Okuningi abazali abakushoyo
nabakuvezayo ngoThemba kuyaveza ukuthi ithemba labo lalikuyena lo mfana. Igama
lakhe lo mlingiswa liyinkombandlela ngendawo akuyona nabekwe kuyona enovelini.
Umbhali umqambe kahle uThemba ngoba igama lakhe aqanjwe lona ngokwenoveli
nendawo abekwe kuyona kanye nesizathu sokuqanjwa kwegama lakhe
kuyahambisana. UNtuli (2009:67) uveza ukuthi ithemba yinto umuntu akholelwa kuyo
ukuthi izomphumelelisa, noma isibindi sokuthi uzophumelela kulokho akufisayo.
Abantu bakwaZulu baqamba amagama akhombisa ukuthi banethemba ngomntwana
wabo.

UNtuli (2009) kulokho akuchazayo kusaphonsa khona esivivaneni ekuchazeni igama

likaThemba. Ikhono lokuqanjwa kukaThemba enovelini liveza ukuthi umbhali uqambe
lo mlingiswa ngenhloso yokuthi alilandele igama lakhe. Kungagcini lapho kuphela,
ukuqamba umlingiswa ngale ndlela kuphinde kwaveza imfihlakalo abazali
bakaThemba ababenayo ngaye ngenxa yokuthi umfana kwakunguyena yedwa kwabo.
Ubaba kaThemba konke wayekubeke ezandleni zakhe uThemba njengomuntu
owayesakhula ezoba indoda kusasa. UTumane (2016:58) uthi:

Indeed, in Africa a name is viewed as message that the

name-giver convey to society through the bearer of that
name. A name is like a document where one can read the
history of the individual or the family in time space.

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 (Ngokunjalo e-Afrika igama libukwa ngeso lokwethula
umlayezo othile emphakathini kuloyo osuke eyetha lelo
gama ngokomyalezo walelo gama. Igama lifana nomqulu
okungafundwa kuwo umlando waloyo oyethiwe noma
owomndeni ngokwesikhathi okuphilwa kuso noma indawo).
Lokhu kubuyela khona ekutheni ikhono likaNyembezi (1964) lishaya esikhonkosini.
Igama likaThemba liqukethe umongo osobala. UThemba endabeni uvezwe
njengendodana ezalwa nguMkhwanazi. Insizwa lena eyayisakhula ngoba yayifunda
imfundo ephakeme futhi isigqoka amablulukwe amade. Umntwana owayehlonipha
futhi ebazisa abantu abadala. Ungomunye wabalingiswa esingakusho kugcwale
umlomo ukuthi uvezwe njengomunye wabalingiswa abayisicaba.

UThemba uwumlingiswa oyisicaba ngoba akaguquki entweni ayeyicabanga

ngoNdebenkulu. Indaba iyakuveza ukuthi wayezama ngayo yonke indlela ukuthi
uNdebenkulu lona owayezenza ozosiza abantu ukuthi abanjwe. Umlingiswa ovezwe
njengonobuhlakani kuyamveza ukuthi uyisifundiswa indlela ayehlaziya ngayo izinto
ekufikeni kukaNdebenkulu. UNyembezi uthi:

Ngiyadabuka kakhulu mnumnzane uma ungeneliswe,

kusho uThemba encenga inhliziyo. Lapha kwelakithi
eNyanyadu sihamba ngawo-ke amakalishi. Asibona abantu
abanezimali ezinkulu. Asizona izinjinga mhlawumbe nina
emadolobheni amakhulu niyizinjinga. Thina singabantu
abahluphekayo iyona ndlela lena esihamba ngayo thina.
(Nyembezi 1964: 53)
UThemba ekufikeni kukaNdebenkulu ngoba waqala ukufikela ezandleni zakhe
wayethwele kanzima kakhulu. Kodwa kukhona konke ayebhekana nakho wayekwazi
ukuhlonipha ngoba efundisiwe ekhaya ukuthi umuntu omdala uyahlonishwa.
Umlingiswa lona ongaguqukile nakancane entweni ayishoyo. Kusukela ekuqaleni
kwendaba simbona ezama ngakho konke okusemandleni ukuvikela umndeni wakhe
esigebengwini esinguNdebenkulu. Umlingiswa futhi ovezwe njengomunye wabantu
abanothando ngoba naye wayeyithanda kakhulu imfuyo yakubo ingakho wayezama
ngakho konke ekutheni ayivikele.

4.3.3 UNdebenkulu

Umbhali uma eqamba abalingiswa kubalulekile ukuthi asebenzise ikhono

eliyingqayizivele ekuqambeni abalingiswa bakhe. UNdebenkulu ungomunye

82
wabalingiswa abaqanjwe ngesibongo. Umbhali akalivezanga igama lalo mlingiswa
kepha ukhethe ukuveza isibongo sakhe njengegama okuyilona alisebenzisa
enovelini kaNyembezi (1964). UNyembezi uthi:

Yimihlola yini lena okhuluma ngayo. Ngiqinisa ngithi

imihlola le! Kusho uMkhwanazi sengathi akawuzwanga
umbuzo kaMaNtuli. Wabuye waphinda. Imihlola lena.
(Nyembezi, 1964: 30)
Igama likaNdebenkulu okuyilona alisebenzisayo lashiya inqwaba yemibuzo
kwabaningi abalingiswa ikakhulukazi lapho kwafikela khona incwadi emzini
kaMkhwanazi. UMkhwanazi wayezibuza eziphendula kepha engayitholi impendulo
ukuthi ngabe kwakusibongo sini lesi esithiNdebenkulu ngoba asejwayelekile neze.
Isibongo sikaNdebenkulu kanye namagama akhe kwakungamagama okudlala
eziqambe yena. NgokukaDlamini (2021:67), igama lesidlaliso igama nje elingekho
ngisho nakumazisi wakho. Kuyenzeka futhi ukuthi umuntu abizwe ngalo leli gama
lichume aze aye egodini okusho ukuthi leligama liyingxenye yempilo yomuntu,
nakuba lingabhalwanga phansi.

Umbhali uphinde wasebenzisa ikhono lokuveza uNdebenkulu ngesibongo futhi

esingajwayelekile. Isibongo sikaNdebenkulu umbhali asisebenzisile indlela abantu
abasibabaza ngayo kugcina kuvela ukuthi sengathi isibongo esingekho. Umfundi
uma efunda inoveli uba nelukuluku lokuqhubeka nokuyifunda inoveli, kungenxa
yemibuzo anayo ngalo muntu okuthiwa uNdebenkulu ukuthi inhloboni yomuntu.
Ugcina ezibuza eziphendula ukuthi kungaba ukuthi unezindebe ezinkulu, kungani
ebizwa ngesibongo esinjena. Lokho okwenza umndeni kaMkhwanazi ugcine
ungakholwa nanokuthi isibongo esikhona leso.

Umbhali usebenzise isici sikaNdebenkulu ukumqamba. Endabeni kuvela ukuthi

uNdebenkulu wayenezinyo kanye nezindebe ezinkulu. Umbhali ukwazile
ukusebenzisa ikhono lokuqamba lo mlingiswa naye ovela ehloniphekile enovelini
njengoba abantu baseNyanyadu bembiza ngomnumzane Ndebenkulu. Enovelini
kuvela amazwi athi:

Kodwa angathini ukuzofikela lapha kwami?

Ngingasenzenjani nje Nkosi yami isicwicwicwi
sasedolobheni nginjengoba nginje? Nakhu nawe yise
kaThemba uyasho ukuthi izikwaya ngabelungu abakhulu.

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 Okusobala ukuthi nomuntu omnyama usuke emkhulu uma
kuthiwa uyisikwaya. Mhlawumbe njengoba eyisikwaya nje
ungumuntu othanda nokukhuluma isilungu. Pho-ekwitiza
nobani lapha? Hhayi yise kaThemba musa ukudlala ngami.
(Nyembezi, 1964:34)
Umbhali uqambe lo mlingiswa ngokufuna ukuqhakambisa isihloko sakhe senoveli
esithi Inkinsela yaseMgungundlovu. Lo muntu okukhulunywa ngaye lapha
uNdebenkulu uyena obizwa ngenkinsela yaseMgundundlovu. Ikhono elivelayo
ngokuqanjwa kwalo mlingiswa ukungajwayeleki kwesibongo sakhe. Lokhu kwenza
abafundi bakulangazelele ukwazi ukuthi ngempela lo muntu kungenzeka ukuthi
uyisigwili noma akunjalo. Isibongo esifana nesikaNdebenkulu kwakungenzeka ukuthi
asikho emakhaya kodwa edolobheni sikhona.

Endabeni sethulelwe umnumzane uNdebenkulu engomunye wabalingiswa

ababalulekile. UNdebenkulu naye ngumlingiswa osemqoka kule noveli, lokhu
kufakazelwa yikhona ukuthi uma engakhishwa kule noveli ngeke iqhubekele phambili.
Endabeni uNdebenkulu uvezwe njengomlingiswa ozenza sengathi unozwelo kakhulu,
uzenza umuntu osiza abantu ngenhloso yokubadayisela izinkomo zabo endalini.
Amazwi acashunwe enovelini athi:

Nami ngiyathokoza mnumzane Mkhwanazi ukuba

kengifikile kule ndawo yakini ebengilokhu ngiyizwa
ngendaba. Impela ngiyathokoza kuyinhlanhla lokho kule
ndawo yakini ngoba mina angejwayele mina ukuhambela
izindawo ezincane.
(Nyembezi 1964: 80)
Uyaqhuba uNyembezi uthi:
Ngiyabona Mkhwanazi, ngiyabona. Njengoba ngisho nje
umuntu onjengami akamane ahambele zonke izindawana
lezi.
(Nyembezi 1964: 80)
UNdebenkulu uvezwe njengomuntu ofundile kakhulu futhi oziphakamisayo. Insizwa
yakwabo uNdebenkulu konke okwayo kwakuyenza ithembeke, izinto ayezigqoka
indlela akhuluma ngayo nokuphakamisa kwakucacela noma ubani ukuthi into ayishoyo
uyayazi. Incwadi okuyiyona ayeyibhalele uMkhwanazi kwakucacela noma ubani

84
ofundayo ukuthi lo muntu ufundile kakhulu. Insizwa lena eyavezwa njengenamaqhinga
amakhulu ekuqoleni abantu ngoba yayinethonya uma ikhuluma. UNyembezi uthi:

Angithi uyezwa kahle Fana? Ngakhokha ishumi lopondo

phansi. Yipotimende uqobo. Akusiyo into enethwa kanye
yizimvula iphenduke iphalishi, cha akusiyo. Ngakho-ke
ukunengwa kwakho njengoba sengibona sengathi
usuyanengwa usubuyisa izinhlonzana akungithinti
nakancane lokho.
(Nyembezi, 1964: 56)
UNdebenkulu kwakungekhona ukuziphakamisa lokhu ayekwenza kepha
kwakuwukuzazisa okwedlulele okuqhakambisa khona ukuthi wayeziphakamisa
kakhulu. Umlingiswa lo owayezikhulumela ezenza umuntu onosizo engenasizo futhi
eveza ukuthi unezinto zakhe. Uphinde wavezwa njengomuntu onenhliziyo enhle ebe
engenayo. UNdebenkulu kukho konke akushoyo kuyakholeka ngoba wayenomlomo
omnandi kakhulu into yakhe yayinambitheka. UNyembezi uthi:

Yahleka kancane into kaNdebenkulu yathi ukumbuka lo

mfana wasemaphandleni nobumpatha bakhe. Yaphotha
amadevu ayo yathi anginamoto mfana wami nginezimoto.
Uyabona angithandi ukuba inkosikazi ibe lokhu ingihlupha
cha impela angithandi. Njengomuntu ophapheme
osezintweni eziningi inkosikazi yami ayisibeki isinqe phansi
uma ifuna ukuhamba ithatha imoto yayo ihambe,
angiyithandi lento yokulinda imoto.
(Nyembezi, 1964: 54)
Singeke sakulibala ukuthi uvezwe njengomuntu onezinto zakhe okubalwa kuzona
izimoto. Uzwakala ethi “ngabe ngizizele ngemoto yami ukube bengazi ukuthi
ngizogibela amakalishi”. Uphinde uveza ukuthi inkosikazi yakhe inezimoto, okucacayo
ukuthi izimoto zikhona ziningi. Umlingiswa lona ovezwe njengomlingiswa oyisicaba
njengoba kuvela endabeni ukuthi inhloso yakhe kusuka ekuqaleni kuze kuyofika
ekugcineni ayikaze ishintshe. Okuyikhona okwaholela ekutheni bambambe ekugcineni
ukuthi yimpisi egqoke isikhumba semvu. UNdebenkulu konke ayehlose ukukwenza
kwakuhambisana ngqo nendlela achazwe ngayo kanye negama ayenikezwe lona.
Umbhali wakwazi ukunikeza lo mlingiswa igama elifanele.

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4.3.4 UThoko

UThoko ngumlingiswa omncane kodwa obaluleke kakhulu enovelini. Umntwana

kaMkhwanazi olamana noThemba njengoba uThemba eyizibulo likaMkhwanazi
noMaNtuli. UThoko waziwa njengomntwana ojabulisa abazali bakhe njengoba nabo
bekhombisa ukuthokoza ngaye. Igama lo mlingiswa aqanjwe lona lingena khaxa
kuyena. Kungakho uKoopman (2002: 42) ethi, ezikhathini eziningi emphakathini
empisholo amagama ahambisana nezimo ezithile ezike zenzeka ekuzalweni
kwengane. Lo ngoti uveza iphuzu lokuthi amagama amaningi aqanjwa emuva
kwesenzeko esithize esenzeke ekuzalweni komntwana. Iphuzu lakhe lesekela lona
kanye igama likaThoko, igama lakhe lisukela egameni lika Thokozile okuyinjabulo
abazali bakhe ababayo mhla bephiwa umntwana emhlabeni. UThokozile ulama
uThemba indodana kaMkwanazi yokuqala. Lokhu kuqanjwa kwegama likaThoko
liveza injabulo. Hleze kungaba ikhona futhi ukuthi bathola umntwana wentombazana
emuva kokuphiwa umfana ekuqaleni. UNyembezi uthi:

Sengibonga ngakho konke ongisize ngakho MaShezi.

Ungabe usazihlupha. Ukhona uThoko uzopheka.
(Nyembezi, 1964: 67)
Ukuqamba leli gama lo mlingiswa kuveza ngokusobala ukuthi abazali bakaThoko
bekumele bethokozile ngaye ngokwezifiso zabo kusukela egameni abamnike lona.
UTumane (2016: 49) uthi ukuqanjwa kwamagama akwethiwa ngaphandle kwesizathu
esithile. Igama likaThoko liveza injabulo abazali bakhe abanayo ngaye. Okuyikhona
okwakumele akwenze uThoko ukuthi ajabulise abazali bakhe njengoba kuvela
esiqeshini esingenhla ukuthi umama wakhe ujabule ngaye ngoba uhlezi emsingathile
emsebenzini wasekhaya.

UHlengwa (2019:42) uyafakaza ekutheni igama likaThoko lichaza intokozo.

UKoopman (2002:40) uthi: two very common names are Jabulani (boy:be happy) and
Thokozile (girl, being happy). (UJabulani (yiba nenjabulo) noThokozile (ojabulile),
amagama amabili anokufana kakhulu). UKoopman, uTumane kanye noHlengwa
bavumelana ngento eyodwa ngegama likaThoko, ukuthi lichaza injabulo. Uqhubeka
nokuchaza ngegama likaThokozile uHlengwa (2019: 43) uthi, ngokolwazi olwengeziwe
igama likaThoko liqhamuka kuThokozile.

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UHlengwa (2019) uveza ukuthi igama likaThoko livela egameni elithi Thokozile, lokho
okusenza sikusho ngeqholo ukuthi igama likaThoko linqanyulelwe okuyilona
elisebenze enovelini. UThoko umntwana obengaphikisani nezinto eziningi ezazishiwo
ubaba wakhe uMkhwanazi enovelini. Umbhali ngokuqamba leli gama usibuyisela
ekukhumbuleni ukuthi umlingiswa omuhle uyena oqanjwe ngegama eliveza ubuyena.
Umbhali uveze ikhono lokuqamba okuyilona elifuneka uma kubhalwa imibhalo
yobuciko. Injongo yabazali bakaThoko encwadini beyivela abazali bakhe bejabule
ngaye futhi engumuntu ohloniphayo obazisayo abanye abantu.

UThoko ungomunye wabalingiswa endabeni abangagqamile futhi ababalulekile.

Nguyena ozama ngokusemandleni ukuthi alekelele umfowabo ekuvuleni abazali babo
amehlo ngesigebengu uNdebenkulu ukuthi sigcine sibanjiwe. Umlingiswa lona
ongakhohliseki. UThoko wayevumelana nobhuti wakhe uThemba emeseka kukho
konke ayekubona kumnnumzane uNdebenkulu. Umbhali uThoko umveze
njengomuntu ohlonipha kakhulu futhi ongaphikisani nabazali bakhe, uma into
sebeyishilo wayengaphikisani nayo, wayenza njengoba bemyalele ukuthi akayenze.

Indlela uThoko abunjwe ngayo kule noveli kaNyembezi iyakuqhakambisa ukuthi

kwakuyintokazi kamama lena. Umama wakhe uThoko wayethembele kuyena
njengentombazane okuyiyona ayenayo. UThoko ubekwe ebaleni ngumbhali kwacaca
ukuthi kwakungumntwana lona owayekhulele emakhaya ekhuliswe ngenhlonipho.
Ufakazi wokuveza ukuthi uThoko uvezwe njengomlingiswa okhuliswe kahle ngabazali,
kulapho kuthiwa akahambe eyophekela uNdebenkulu. Yize wayemcasulile, kepha
kwathi lapho umama wakhe emtshela ukuthi akahambe ayopheka, akaze anqaba
lutho, wenza njengokusho kwakhe. UThoko wayemhlonipha uNdebenkulu ngoba
phela ihlonipha nalapho engeke yendele khona.

4.3.5 UMaNtuli

UMaNtuli uvezwe njengenkosikazi kaMkhwanazi kodwa enovelini usebenzisa isibongo

salapho ezalwa khona kwaNtuli. Ukuqanjwa kwegama lakhe kanjena kumveza
njengonkosikazi kaMkhwanazi ohloniphekile futhi ohlonishwayo njengomkhwenyana
wakhe. Lo mlingiswa ugqame elekelela umyeni wakhe kule nkinga abebhekene nayo
kaNdebenkulu noma babebuye bashayisane ngemibono kodwa ubemeseka umyeni
wakhe, uMkhwanazi.

87
Lo mlingiswa uqanjwe ngesibongo sasekhaya lapho ezalwa khona, kepha eshadele
kwaMkhwanazi. Ngokuvamile ikakhulukazi ezindaweni zasemakhaya umakoti
bavamisile ukumbiza ngesibongo sakubo noma eshadile njengoba kwenzeka
kuMaMkhwanazi kodwa ovezwe njengoMaNtuli. Lokhu kuqanjwa kanjena umbhali
usebenzise ikhono lokuqhakambisa uMkhwanazi njengendoda ethembekile endaweni.
Ukuqanjwa kwalo mlingiswa kanjena kuqhakambisa uMkhwanazi kanye nokuveza
ukuthi uMaNtuli unkosikazi oganile. Uphonsa esivivaneni uDlamini (2021: 73)
ufakazela lokhu ngokuthi:

Married women are commonly addressed by their maiden

clan-name prefixed with ma-. Thus, if Duduzile Mkhize
marries into theDlamini clan, she will become Duduzile
Dlamini or Mrs D. Dlamini but her husband and in-laws will
commonly refer to her as MaMkhize.
(Abesifazane abashadile babizwa ngegama noma
ngesibongo sakubo lapha bezalwa khona, kuqaliswe
ngesiqalo uMa- lokho okusho ukuthi uma uDuduzile endela
kwaDlamini uzoshintsha abe nguNkkz. UDlamini kodwa
umyeni wakhe kanye nabantu basemzini bambize
ngoMaMkhize.)
UDlamini (2021) uveza ukuthi ukuqanjwa kwegama likaMaNtuli kuveza ukuthi
ushadile. Lokhu kuvezwa isakhi uMa- okuyisona sakhi osiphongoza esibongweni
salowo oshadile ukuveza ukuthi uzalwa ngubani. Umbhali uqambe lo mlingiswa
ngenhloso yokugqamisa ukuthi uMaNtuli uzalwa kuphi. UMabuza (2009:134) uthi
isakhi uMa- sona sisho ukuveza ukuthi indodakazi kabani. Kuye kuthiwe indodakazi
kaNkosi uma usuganile uMaNkosi. Amagama lawa achaza kuphela lowo oqanjiwe
ukuthi uzalwa kusiphi isibongo. Bayavumelana uMabuza noDlamini ukuthi indlela
aqanjwe ngayo lo mlingiswa iveza ukuthi ushadile noma engabizwa ngesibongo
salapho endele khona kwaMkhwanazi.

Umlingiswa lona ovezwe njengomlingiswa ongahlali entweni eyodwa, okuchaza ukuthi

uvezwe njengomlingiswa onguqunguqu. UMaNtuli uyishaya emuva ayishaye phambili.
UMyeni wakhe uMkhwanazi ngenkathi embikela ngodaba lukaNdebenkulu ngokufikela
kwakhe wayejajabule kakhulu. Amagama acashunwe enovelini kaNyembezi athi:

Kodwa ngaze ngaqhosha uyazi yise kaThemba, esho

uMaNtuli emematheka kamnandi eveza uthotho
olumhlophe.

88
 (Nyembezi, 1964:32)
La mazwi afakazela khona ukuthi uMaNtuli wayejabule ngendlela exakile ngesikhathi
sesikwaya esasizofika kwakhe. Emuva kokufika kwaNdebenkulu engakangeni
nasendlini simthola ewiswa ikalishi. Emuva kwalokho wakhuluma amazwi ayiziswana
esho ukuba bazi ukuthi kunje la eNyanyadu lapho okugitshelwa khona amakalishi,
wayezoza ngemoto yakhe. Amazwi acashunwe enovelini kaNyembezi athi:

Wo, kanti ngizwe kahle. Bengithi mhlawumbe

ngiyaphambanisa. Ingabe isikwaya yinto enjani ke ntombi
kaMphemba, esho uMaNtuli sengathi usezikhulumela
yedwa. Phela thina asizejwayele lezo zinto zakini
emadolobheni amakhulu empucukweni ephambili thina
singabantu basemaphandleni. Uxole ke uma sehluleka
ukulibiza kahle leli gama lakho labelungu.
(Nyembezi 2015: 63)
UMaNtuli okuyikhona ayekucabanga ngoNdebenkulu kwashintsha mhla ezwa indlela
akhuluma ngayo ngenkathi ewa ekalishini eqeda ukufika noThemba. Ukuwa kwakhe
ekalishini kwamenza wenza sengathi kukhona umuntu omuwisile kanti uziwele,
wawotha ubomvu kuMaNtuli uNdebenkulu. UMaNtuli uvela enovelini evumelana
noThemba ukuthi uNdebenkulu isigebengu, konke lokhu kumveza njengomlingiswa
onguqunguqu.

4.3.6 UDiliza

Umlingiswa lona owaziwa njengendodana kaKheswa ewumngani kaThemba. Umbhali

umqambe lo mlingiswa ngegama elithi Diliza ngoba uyena muntu okwakumele
azohlukanisa inhloko nesixhathi. Lokhu babezokwenza belekelelana noThemba,
kwazise yena uDiliza wayengowasedolobheni ezibona izinto. UMabuza (2009) uthi,
igama elithi Diliza liqanjwa umuntu wesilisa. Lichaza isenzo sokususa inzondo noma
ububi. Igama likaDiliza umbhali umqambe lona ngoba kumele azoxazulula isenzo esibi
sikaNdebenkulu emphakathini sokuqola abantu. Amazwi atholakala encwadini
kaNyembezi athi:

Uthi kambe mfana lo mfokazi ngabe uyasikhohlisa kukho

konke lokhu akushoyo? Kubuza uButhelezi. Ngingeze
ngalimisa kanjalo baba, kodwa uma ngiyizwa nje lento
ngiyizwa ingangenelisi neze, sihlala emadolobheni thina
sizwejwayele izigebengu ezihlakaniphile njengalezi.

89
 (Nyembezi 1964: 150)
UDiliza wayezobhidliza umthangala impela njengalo igama lakhe ngoba ehlala
emadolobheni lapho abejwayele khona ukwehlela izehlo ezifana nalezi. UNdebenkulu
wayeqaphele ngamehlo okhozi ngoba abantu basemakhaya bengazi lutho kepha
bezwe elemali nje kuphela ukuthi bazothola imali eyikhulu lamashumi amabili
ngezinkabi ezimbili. Igama lakhe uDiliza umbhali umqambe ngenhloso yokuthi
alilandele njengoba lizichaza lona. UNyembezi (1964) uqhuba uthi umlingiswa
kufanele enze okuhambisana negama lakhe. Ukwazisa ukuqhambisa leli khono
lokuqamba lo mlingiswa.

UDiliza ungumlingiswa omncane lona kodwa obalulekile. Umbhali uveza lo mlingiswa

echazwe njengomfana olibhoxongwana elinehwanqa elimpofu. Uvezwe njengomfana
owayebukeka edelela ngoba wayelokhu ehleka emhlanganweni baze bamxosha kanti
wayehlekiswa izinyo likaNdebenkulu. Kukho konke ayekwenza lo mlingiswa
wayengayizwa indaba kaNdebenkulu, uma ebaxoxela bengafuni ukumlalela ekutheni
indaba kaNdebenkulu akayiqondi kahle. UNyembezi uthi:

Hhabe uyindodana kaKhweswa wena? Kubabaza uShandu

exhawula asisakwazi phela thina ngoba awuhlali ekhaya.
Siye sizwe ukuthi kade ukhona waphindela emsebenzini.
Kuliqiniso lokho Baba. Namanje ngihlaliswe yiwo lo
mhlangano ngoba bengithi lukhulu engizoluzwa.
(Nyembezi 1964: 150)
UDiliza uhlangana noShadu bayaxoxa ngobekwenzeka emhlanganweni. Umlingiswa
lona uyakuveza esiqeshini ukuthi akahambile ngoba kukhona abekulindele ukuthi
uzokuzwa emhlanganweni ngendaba kamnumzane Ndebenkulu. UNyembezi uthi:

Cha baba ayingeni nje kimi lento. Ngingasho ngithi

ayingikhanyeli le nto. Niyangehlula khona uma senithi
nizibonele ngalawa awenu amehlo imali. Kodwa nami
bengodela ngizibonele ngalana awami amehlo.
(Nyembezi 1964: 150)
UDiliza uvezwa ewumuntu onenkani kulento ayeyicabanga futhi wayengaguquki
kuyona. Kusukela ekuqaleni wayembona uNdebenkulu ukuthi uyisigebengu, kusukela
ekuqaleni kuze kufike ekugcineni lapho inhliziyo yakhe yajabula khona esebanjwa
uNdebenkulu ukuthi ubezoqola abantu. Igama likaDiliza akukho lutho okutheni ngalo

90
kangako, okuyikhona okugqamayo ukuthi umbhali wabumba lo mlingiswa ngenhloso
yokuthi azokwembula amanga kaNdebenkulu.

Abalingiswa baqanjwe kulandelwa yona kanye injulalwazi yokuqamba amagama.

UNyembezi usebenzise kakhulu indlela yokuqamba abalingiswa belandela amagama
abo. Amagama amaningi enovelini ethi INkinsela YaseMgungundlovu aveza ubunjalo
balabo balingiswa.

4.4 Ukuqanjwa kwabalingiswa enovelini, Zihlangene Phezulu

Kulengxenye kuzobhekwa abalingiswa enovelini kaSibanyoni (2015) ethi Zihlangene

Phezulu, kubhekiswe ekuqanjweni kwabalingiswa. Amagama abalingiswa
abakhethiwe enovelini azocutshungulwa kule sahluko.

4.4.1 UThuthukani

Umbhali indlela aqambe ngayo uThuthukani imveza njengomlingiswa onenhlonipho

futhi ohlezi ezimisele ngenqubekela phambili. Ukuqanjwa kwegama likaThuthukani
umbhali usebenzise ubuciko bokulamanisa ubuyena uThuthukani negama lakhe
kanye nakwenzayo. Amazwi avela encwadini kaSibanyoni athi:

Okwamthusa kakhulu ukwazi ukuthi uThuthukani

ungumuntu olilandelayo futhi olihloniphayo isiko.
UThuthukani uwazi kahle umphumela wokuphakamisa
isikhali ekhaya, uyazi ukuthi igceke liyahlonishwa ngoba
kuneziqonga zomsamo wezalukazi namakhehla
angabanikazi balo muzi. Konke lokhu kwakumfakela
elikhulu ixhala uNobesuthu.
(Sibanyoni, 2015:12)
UThuthukani ikhono lokuqanjwa kwakhe ngumbhali ngale ndlela kuveza ukuthi
ngumlingiswa othulayo. Umlingiswa owayeziqhakambisa izinto zesintu ngoba
wayezilandela. Lokhu kuvela lapho umakoti wakhe wayesemcapha khona
ngenhlamba engakanani kepha akazange abuyisele lutho okubi wayezama
ngokusemandleni. Kungakho uMabuza (2009:147) egcwalisela lokhu ngokuthi athi
ithemba yinto umuntu akholelwa kuyo ukuthi izophumelelisa noma isibindi sokuthi
uzophumelela kulokho akufisayo. Abantu baqamba amagama akhombisa ukuthi
banethemba lokuthi into ethile izokwenzeka ngendlela.

91
UMabuza (2009) ufakazela igama likaThuthukani, umbhali umnike leli gama ngoba
efisa ukumveza njengomuntu ophokephelele phambili. Lo mlingiswa kukhona konke
akwenzayo wayekuveza ukuthi uzimisela ngokuthuthukisa impilo yakhe. Umlingiswa
lo obalulekile enovelini. Inoveli nenoveli ngokuvamisile iba neqhawe lakhona elilodwa.
UThuthukani ungomunye wabantu abalwela umzalabalazo ngokombhalo wenoveli
owagcina esoyobhaca emazweni angaphandle ngenxa yobubi besimo esasikhona
eNingizimu Afrika. Amazi acashunwe enovelini athi:

ULetheni intokazi ahlangana nayo besabhace ezweni

laseSwazini bekuyona lendima yomzabalazo. Ekubuyeni
kwabo eNingizimu Afrika bangena emqashweni kuyilapho
kwase kuqala khona amalungiselelo okuganana.
ULetheni wahlangana noThuthukani ekubhaceni bagcine beganene. Ekuqaleni
kwenoveli sethulelwa khona ukuthi izinto zazihamba kahle. Izinto zajika emuva
kokuba alahlekelwe umsebenzi uThuthukani. Umlingiswa lona owayekhombisa
ukuphokophelela phambili kukho konke ayekwenza wayelimela igama lakhe
ekhombisa ukuthi ufuna ukulungisa impilo. USibanyoni uthi:

Kwabe uyinyathele emsileni kuNkosikazi wakhe uLetheni

wakhipha lonke ulaka lokungaphatheki kahle lapha ekhaya
ebiza uThuthukani ngoqhwayilahle ohlukumezayo. Washo
nokuthi usekhathele ukondlana nendoda endala
engenamzamo walutho. Yisona sikhathi lapho uThuthukani
wakhumbula amagama ayeshiwo ugogo wakhe ukuthi uma
ufuna ukubona ukuthi umuntu ucabangani ngawe mnike
utshwala.
(Sibanyoni, 2015: 12)
Amathe abuyela kwasifuba emuva kokuthi uLetheni eshiye angalazi kuThuthukani.
Akuzange kumenze enze into azozisola ngayo uThuthukani emuva kwamazwi
kaLetheni. Ngokusobala ukuthi ungumuntu owayenehliziyo enhle kakhulu kwala noma
sekumele aphakamise umoya wayezikhuza. Uvezwe njengomlingiswa onenhliziyo
enhle kakhulu kusukela ekuqaleni kwenoveli kuze kuyofika ekugcineni. UThuthukani
wayekuveza ukuthi ufisa ukulungisa impilo yakhe emuva kokushiywa uLetheni,
esefake isehlukaniso somshado. Umlingiswa lona ongaguquki entweni uma eseyishilo.

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4.4.2 ULetheni

Ikhono lokuqanjwa kukaLetheni umbhali usebenzise igama elimveza lo mlingiswa

njengomuntu vele ongaziphathi neze kahle kusukela kulona igama lakhe. Igama
elinikezwe lo mlingiswa igama elisambuzo. UDlamini (2021:75) uthi kukhona
amagama othi noma uwafunda ubone ngathi akubuza umbuzo. Esizulwini silibona
ngokuba nesakhi u-ni ekugcineni. UDlamini ufakaza ngegama likaLetheni ukuthi
liwumbuzo. ULetheni ungomunye wabalingiswa ababalulekile kule noveli. Umlingiswa
lona uvezwe njengomlingiswa oguqukayo ongahlali neze entweni eyodwa. Ekuqaleni
kwenoveli uvela engenye into ngokuhamba kwesikhathi uziveza ubuyena. Amazwi
acashunwe enovelini athi:

Ngonyaka ka-1995 uLetheni waba ngomunye

wamakhansela okuqala ngemuva kokhetho luka-1995.
Wathola isikhundla kuMkhandlu kaMasipala abehlukene
ngonyaka ka-2000 eBenoni, yaba ngenye yezindawo
ezangena ngaphansi komkhandlu omusha wase-Ekuruleni.
(Sibanyoni, 2015:10)
USibanyoni uqhuba uthi:
Zonke izinto emzini wakwaNjiyela zazihamba kahle ngoba
babethandana kakhulu kungamathe nolimi noLetheni
umkakhe, kwase kuphele iminyaka eyisikhombisa lo
mshophi wokulahleka kwengane wenzeka, kwase kungena
isihlava esibi emizini wakwaNjiyela.
(Sibanyoni, 2015:11)
Lesi qephu sifakazela ukuthi uLetheni umuntu obenenhlanhla ekusebenzeni
imisebenzi ephilayo emuva kokubuya kwakhe ekubhaceni emazweni. Lokhu kuqala
kwezinkinga ikhona okwaletha uthuthuva emndenini wakhe. UDlamini (2021:75) uthi
igama eliwumbuzo silibona ngokuba nesakhi ekugcineni esiwu-ni. UShimwell
ufakazela uDlamini ngokuthi igama eliwumbuzo ligcina ngesakhi u-ni. Umbhali umnike
leli gama ngoba kukho konke ayekwenza uLetheni kwakuwukubuyisa umbuzo wakho
belu ukuthi ufunani empilweni yakhe ngoma wafaka isehlukaniso. Kungakho kuvela
lokhu enovelini kaSibanyoni:

Lowo mshado waqala ukuqhekeka ngenxa yezinkinga

owagcina ngokuchitheka kungazelele muntu. ULetheni
wayehamba ngokomsebenzi eya kuzifunda ezihlukene

93
 naphesheya kwezilwandle imbala. Kwakuthi noma
esebuyile angabi naso isikhathi sokubhekana nezindaba
zomuzi, esehlala kubangani ngegama lokwenza
umsebenzi wobukhansela.
(Sibanyoni, 2015:11)
ULetheni njengomuntu owayehamba njalo ngokomsebenzi lokho kwagcina kumenza
engabi naso isikhathi somyeni wakhe. Lokhu kuveza ngokusobala ukuthi uLetheni
ungumlingiswa onguqunguqu ongahlali entweni eyodwa. Umkhwenyana wakhe
uThuthukani ubhekene nenkinga nje kungenxa yakhe uLetheni. ULetheni waziveza
njengomuntu othembekile ekuqaleni kanti ngokuhamba kwesinye uzomjikela.

ULetheni uphinde avele njengomuntu onenhliziyo embi. Okufakazela lokho, ebuya

uThuthukani emzini wakhe kade emlalisile edolobheni wahlangana noThembekile.
Ekuhlanganeni kwakhe noThembekile baxoxa kanti baxoxa nje ubiza izigebengu
ngomakhalekhukhwini ukuba zizosoconga uThembekile. Wathumba uThembekile
wayomfihla emjondolo eTembisa. Ekuthumbeni kwakhe uThembekile bafuna imali
kuThuthukani ukuze bamdedele. Lokhu kukhombisa ukuthi unonya.

ULetheni ekubeni umlingiswa onguqunguqu kwaletha ushintsho olukhulu empilweni

yakhe kanye nempilo kaThuthukani. Ukuguquka kwakhe empilweni kugcina kwenza
ukuthi kwayena uqobo angazazi ukuthi ungubani. Umlingiswa lona osetshenziswe
umbhali ngokuba umlingiswa onguqunguqu ngoba kuphinde kwasiza ekukhuphuleni
udweshu kanye nenoveli uqobo lwayo. Ngamafuphi singakusho kugcwale umlomo
ukuthi lo mlingiswa uvezwe njengomunye wabalingiswa ababalulekile kule noveli.

4.4.3 UThembekile

Igama lomuntu linguyena uqobo lwakhe, okuvamisile nokuncomekayo ikhona ukuthi

umlingiswa kufanele alilandele igama lakhe. Uyakufakazela uMabuza (2009: 23) lokhu
ngokuthi amagama asiza ukukhombisa ukuthi uyini umlingiswa noma lokho
okuphokophelelwe ngumlingiswa nokucacisa incazelo ephelele ngokwenzekayo
endabeni.

Igama liwubufakazi ngomlingiswa ukuthi uzoba ngumlingiswa onjani enovelini.

Enovelini sethulelwa uThembekile, umlingiswa lo umbhali umqambe ngegama elihle
futhi okuvela izenzo zakhe zizinhle ngokwenoveli. Amazwi acashunwe enovelini athi:

94
 Thuthukani ungenzani kodwa udlalelani ngami? Ungibiza
emzini wakho kanti ufuna ukuthi ngizobona lo mhlola?
Ngikwenzeni kodwa Thuthukani? Ngikunike inhliziyo,
umphefumulo nakho konke okwami kepha wena ungibonga
ngale ndlela? UThembekile ethwele izandla ekhanda.
(Sibanyoni 2015: 19)
UThembekile wayethembele kuyena uThuthukani lokho kufakazelwa isiqephu
esingenhla. Umbhali uqambe lo mlingiswa ngokulandela igama lakhe njengoba
eqanjwe ngoThembekile. Kukho konke akwenzayo lo mlingiswa kuqhakambisa ikhono
lombhali ngokusebenzisa indlela yokuqamba esezingeni eliphezulu. UThuthukani
emuva kokuphoxwa umakoti wakhe uLetheni emjolela, uThembekile uyena ambona
ethembeke kuyena ngakho konke. UThembekile ulimele igama lakhe aqanjwe lona.
Amazwi avela enovelini athi:

Thuthukani nansi-ke ingane owayiphikayo yentombazane.

UThuthukani waphelelwa amazwi wamane wathi voshosho
phansi emlotheni kwahlengezela izinyembezi.
(Sibanyoni, 2015:114)
UThembekile igama lakhe liveza ukuthi ekugcineni imvu egqoke isikhumba semvu
ngenxa yokuthi wayefuna ukuzibuyisela kuThuthukani. Okwenza ukuthi ngithi umbhali
umqambe kahle lo mlingiswa ingoba noma wayembophele amanqina enyathi
ngokuziphindiselela kepha kwagcina kungenzekanga wenza ukwethembeka
njengegama lakhe, ngokukhombisa uThuthukani ingane ayiphika besafunda isikole.

Umbhali umqambe ngokulandela igama lakhe lo mlingiswa. Umbhali umqambe leli

gama umlingiswa ngenhloso yokuthi aveze ukwethembeka kwakhe kuThuthukani
ekugcineni. Amagama acashunwe enovelini athi:

Endleleni uLetheni wayelokhu ecabanga edla amazinyo

ngoba wayesemfuna lapha uThembekile. Wayefuna
ukumtshela ezikabhoqo ngesihluku asenze kuye. Nguyena
owamphoqelela ukuthi asayine amaphepha esehlukaniso
ehlangene nomunye wabammeli kanye nezinkabi ezimbili
ezazimkhombe ngesibhamu.
(Sibanyoni, 2015: 55)
Isiqephu esingenhla siyaveza ukuthi uLetheni wayekhonjwe ngesibhamu,
wasayiniswa ngenkani amaphepha esehlukaniso somshado ngoba uLetheni efuna

95
kuzibuyiselela kuThuthukani. Kukhona konke uThembekile ayekwenza wayekwenza
ngokwazi ukuthi inhloso yakhe yini. UThuthukani ngoba wayefuna ukuqhubeka
nempilo yakhe wayezama ngokusemandleni akhe emuva kokuhlukana nonkosikazi
wakhe uLetheni. USibanyoni uthi:

Uyangibona nginjani Letheni uyangibona ngimanzi te?

Ufunani kimina Letheni, akuwena ongithumele
amasamanisi okuthi umshado wethu uyawuchitha? Manje
yini oyifuna kimina? Kubhoka uThuthukani.
(Sibanyoni, 2015: 22)
Usagcizelela okwenziwa uThembekile ngesehlukaniso okuwuyena owasifaka.
Okuyikhona okumangazayo yena lo Letheni owafaka isehlukaniso uyena osefuna
ukubuya. ULetheni wayefisa ukuchazela uThuthukani ngakho konke okwenzeka
kepha uThuthukani engakafuni kuzwa lutho. UThembekile njengoba uThuthukani
wayengafuni lutho ngaye emthanda, wayengazi ukuthi umbophela amanqina enyathi
wayefuna ukuziphindiselela ngesenzo sakhe. Umlingiswa onjengoThembekile
oguquka njalo nokhombisa ubunyoka, oqhatha abantu bezwana baze behlukane
ngenxa yokufuna ukufeza izinhloso zakhe, unenhliziyo embi. Ngamafuphi
uThembekile uvezwe njengomqhathi enovelini ngoba ushaya emuva aphinde
ayishaye phambili.

UThembekile uvezwe njengomuntu owayekhombisa ukumthanda uThuthukani emuva

kokufaka isehlukaniso noLetheni. Okufakazela lokho ukuthi lo mlingiswa noma
wayefuna ngayo yonke indlela ukuzibuyiselela kuThuthukani kepha ekugcineni
wagcina emkhombisile ingane yakhe uThuthukani, waba neqiniso kuyena. Ukuvezwa
kwakhe lo mlingiswa kuhlabahlosile kakhulu ngoba ungomunye wabantu ababaluleke
kakhulu kule noveli. Ekugcineni kwenoveli ukhombisa ukuba nobuntu ngokukhombisa
uThuthukani ingane yakhe yentombazane akade ayilahla.

4.4.4 UMqondisi

Ungomunye wabalingiswa uMqondisi abavelile enovelini kepha abavele kancane.

UMqondisi umlingiswa umbhali umqambe njengomuntu ozoqondisa isimo aphinde
asixazulule. Uqanjwe ngokulandela igama alinikiwe. UMqondisi indawo ayimele
ngokwenoveli iyakucacisa ukuthi akukho ayekufuna ngaphandle kokusiza
uThuthukani aqondise isimo sakhe. Amazwi acashunwe enovelini athi:

96
 Ngingakhohlwa kanjani mfowethu ngobalubalulekile
kakhulu lolu daba okufanele siyoludingida nomalume phela
yimina umkhongi wakho, usuphundelekile yini?
(Sibanyoni, 2015: 26)

UMqondisi igama lakhe wayelimele ngoba ngisho emalobolweni kaThuthukani uyena

owayengumkhongi. Umbhali umqamba igama ukuthi uMqondisi lo mlingiswa ngenhloso
yokufeza zona lezi nhloso ezivela enovelini. UMqondisi ufakwe enovelini ngenhloso
yokuzolekelela uThuthukani. Umbhali uma emqamba kanjena usuke enembile.
Ngokusobala umbhali lapha uhambe ezinyathelweni zenjulalwazi yokuqamba
kwamagama. Injulalwazi yokuqanjwa kwamagama ikubeka obala ukuthi amagama
kumele aqanjwe ngokwesizathu futhi aphinde abe nencazelo ecacile. Lokhu kwenza
sishayele uSibanyoni izandla ngoba abalingiswa bakhe ubaqambe amagama acacile.

6.6 Ukuqanjwa kwabalingiswa enovelini ethi, Impi Yomdabu

Isethunjini

Abalingiswa enovelini bazobhekwa ukuthi ngabe umbhali ubaqambe kanjani

kubhekwa inoveli kaButhulezi. Inhlos ukubheka ikhono lombhali ekuqambeni
abalingiswa bakhe kulenoveli.

6.1.1 UBafana
UBafana umlingiswa obalulekile kule noveli. UBafana ngelinye lamagama ayebizwa
ngalo kepha amagama akhe aphelele nguJohn Mbhabhadisi Ngubane. Amagama
avela lapho ayekhuluma khona nomalume wakhe, bengaboni ngaso linye. Amazwi
avela enoveli athi:

Ungathini ukuthi awazi Mbhabhadisi John Ngubane?

Kubuza uCele.
(Buthelezi, 1996: 24)
Umbhali uqambe lo mlingiswa ngenhloso yokumsebenzisa ngendlela ethize
enovelini, ukuqhuba impilo eyayiphilwa abazali bakhe ngokwenkolo. Amagama
aqanjwe lo mlingiswa aveza ukuthi asuselwe eBhayibhelini okuyincwadi abantu
abaningi emhlabeni abathembele kuyona. Kungakho uKoopman (2002) ethi
ukuqanjwa kwegama lesonto livamise ukuthi liqanjwe umfundisi. Umntwana igama
wayengaqanjwa lona uma kade ebhabhadiswa noma esekholwa. Umbhali
usebenzise le ndlela ukuqamba lo mlingiswa ngokwendlela abazali bakhe ababefisa

97
ukuba aziphathe ngayo noma aphile ngayo ukulandela inkolo yobuKrestu. UButhelezi
uthi:

Yeka uyise uKhalemuke. Kwakungumnumzane ehlonishwa

iNingizimu Afrika yonke. Wayehlonishwa ngisho
ngabezizwe lapha kwelakithi ngisho naphesheya. Angazi
nje ukuthi zingenwa yini lezi zingane zethu? Lokhu
kufundisa izingane zezikhulu kungathi akuyixoshi indlala,
kodwa kuyakhwezela. Awu konakele MaKhumalo.
(Buthelezi, 1996: 44)
La mazwi aveza ngokusobala ukuthi abazali bakaBafana bebaziwa kakhulu futhi
behlonishwa ngisho emazweni angaphandle. Ikhono lokuqanjwa kukaBafana
ngamagama akhombisa inkolo kakhulu kanye nokuveza ukuthi abazali bakhe
ngokwenoveli babenesifiso esihle ngomntwana wabo. Uqhuba ngokuthi uDlamini
(2021:66), uthi amagama ayeqanjwa ngoba kulandelwa inkolo ethile yobukrestu,
lokho kwakuchaza ukuthi leyo ngane eqanjiwe kumele ilandele igama elinikeziwe
ngokweBhayibheli futhi iphinde ihambe ezinyathelweni zalowo muntu abamnikeze
igama lakhe lisuselwa eBhayibhelini.

UDlamini (2021) noKoopman (2002) bayavumelana ngokuqanjwa kwamagama

aseBhayibhelini. Umbhali ekuqambeni uBafana uqhakambise inkolo. Abazali
bakaBafana babaziwa njengabantu abakholwayo futhi behlonishwa endaweni.
Ukuqanjwa kwalo mlingiswa ngendlela enjena umbhali uyamanise impilo yabazali
bakhe nendlela aqambe ngayo lo mlingiswa uBafana. Kungakho uMabuza (2009:71)
ethi:

Names of people in the bible had more meaning to them

than personal names have been fooling us. Personal
names generally expressed some personal characteristics,
some incidents connected with birth, hope and wish for the
parents.
(Amagama abantu atholakala eBhayibhelini anomqondo
kubona okwedlula wabo abawaqanjiwe. Amagama
aqanjwe bona aveza izimpawu eziwumnyombo
wokuzaleka kwabo, ithemba kanye nezifiso zabazali.)
UMabuza (2009) umbono wakhe awubekayo mayelana nokuqanjwa kwegama
elitholakala eBhayibhelini uvumelana nokushiwo uDlamini (2021) ekutheni igama
elithathelwe eBhayibhelini umuntu onikwe lona kumele ahambe ezinyathelweni zalo
98
igama. Uphinde eveze ukuthi abazali abaqamba abantwana ngalamagama
aseBhayibhelini basuke bezama ukuveza ithemba abanalo ngomntwana. U-Osaige
no-Owiny (2015:5) banezela encazelweni engenhla ngokuthi bathi imizamo
yabeLungu base-Europe yokucindezela imvelaphi, ulwazi kanye nemilando yabantu
base afrika, kwakuwukuthi babaqambe amagama amasha angawase-Europe.

Igama lo muntu esizweni esimnyama libaluleke kangangokuba liqukethe izilokotho,

izifiso, kanye nomthandazo ngomntwana. Kuhluka kuyena umzali ukuthi kungabe
umntwana umnika liphi igama. Laba cwaningi baveza ukuthi ondlebezikhanya ilanga
babezama ngokusemandleni ukuthi bacindezele abantu abamnyama kanye namasiko
abo. Amagama ayebalulekile ngesikhathi sakudala amagama aseBhayibhelini
nawesiNgisi ngoba abamhlophe babecindezele abantu abamnyama. Amazwi
acashunwe enovelini athi:

Ngemuva kokuthula isikhashana wathi ngohlelo lwalalapha

ekhaya zonke izindaba ezithinta izingane ziphethwe
ngumkami uMaMthimkhulu. Mina ngengamele izinja
zalapha ekhaya. Kunganjani lolu daba ulithulele kuyena
uPoppie. Ngikhulume nobani? Kubuza uCele enyukubala.
Mina ngikhulume noPoppie? Kanti ubani indoda lapha
ekhaya njengoba uzongitshela ngomfazi? uPoppie
ungumfazi kwaNgubane yize noma angafunda aze afike
ezulwini.
(Buthelezi, 1996: 19)
UButhelezi (1996) uveza uBafana ekhombisa ukuhlulwa unkosikazi wakhe. Uveza
ukuthi akacabangi njengomuntu osemdala kodwa ucabangisa okomfana omncane
nakhu etshela umalume wakhe ukuthi yena ubheka izinja kuphela. Ukwenza kwakhe
kanjena kukhombisa khona ukuthi akadodile. Igama lakhe uBafana okuyilona avezwe
ngalo kakhulu liqhakambisa ukuthi ekwenzeni kwakhe uBafana kusukela enovelini
yokuqala kuze kuyofika ekugcineni ubenza izinto njengabafana abancane abasakhula.
Okunye ikhona ukuthi yena njengomnumzane wekhaya ubengazithathi izinqumo
eziningi kepha unkosikazi wakhe obemtshela njalo ngokumele kwenzeke. Uphawula
kanjena uNyathikazi (2017:149) uthi:

What is most important about African names is the

psychological identity and black consciousness that they
inspire in diaspora Africans as they identify themselves with
African nobility, strength endurance, deities and resistance.

99
 (Okubalulekile nangamagama ase-Africa ukubonakaliswa
kwengqondo kanye nonembeza wokuba ngumuntu
omnyama akukhuthazayo emazweni kuma-Afrika
asabalele emazweni onke njengoba ezibandakanya
nobucukuthwane base Afrika, amandla okukhuthazela,
ukumelana nezimo).
UBafana impilo yakhe ibishona phansi esikhundleni sokuthi ikhule. Into obekuyiyona
abeyenza ukuphambana negama lakhe. Ukubeka kahle uNyathikazi (2017) uma ethi,
amagama ezweni lase-Afrika ayakhuthaza kanye nesithombe esakhiwa igama umuntu
anikezwe lona ngokomqondo wakhe. Igama likaBafana liveza ubungane
ngokwesithombe esakhekha emqondweni kanye nokungafuni ukukhula. Okucacayo
ukuthi wayenzisa okwengane encane.

UBafana umlingiswa osemqoka kule noveli ethi Impi yabomdabu isethunjini. Indaba
yonke incike kuyena futhi sethulelwa yena ekuqaleni kanye nenkinga abhekene nayo.
Umlingiswa lona ovezwe njengomlingiswa ongenabo nhlobo ubuntu. Lokhu
kubonakala ngokuthi enqabe ukuhlala nezingane zikadadewabo uLinono lapho
zilethwa umalume wakhe esuka endaweni yaseShowe emakhaya. Amazwi
acashunwe enovelini athi:

Kwaba umzukuzuku phakathi kuka Bafana nomalume

uCele, kwashuba kubangwa ozohlala nalezi ngane
ezashiywa uLinono ekhaya. UBafana wayesethi
sengiphuthumisa umkami emsebenzini kanye nezingane
zami esikoleni. Ngiyaxolisa ukuthi ngeke nangebhadi
ngikwazi ukukunikeza esinye isikhathi ngoba
besingahlelanga. Nanti ikhadi lami nezinombolo zocingo
oyongithinta ngalo uma ungidinga. Washo lokho ubafana
wabhaklaza isicabha sema isivakashi sakhe okomgodoyi
okuthiwe kuwona, phandle.
(Buthelezi, 1996: 1)
UBafana ukuveza ngokusobala ukuthi angeke akwazi ukuhlala nezingane
zikadadewabo. Indlela aphendula ngayo umalume wakhe ikhombisa khona ukuthi
akayingeni neze lento akhuluma ngayo. Ufakazi walokho, nangu ephuma ngomnyango
ehamba ngale, kokuthi bavumelane ngento eyodwa nomalume wakhe. Ngaphezu
kwalokho, ukufakazela ekutheni uvezwe njengomuntu ongahloniphi ubonakala
ephuma ebhaklaza isicabha besakhuluma nomalume wakhe.

100
 Cha malume Ndosi angimlahli owakwethu uLinono.
Nguyena owazilahla mhla evuma ukudonselwa esikhotheni
ngosikhotheni babafana ukuze bamnukubeze bese
bemshiya nezingane ezimbili ezingenababa nendawo
yokuhlala. Manje izingane ziyahlupheka
zingondingasithebeni uqobo ababonakala nasebusweni
ngokuboqoka ukuthi abanamuva abanaphambili.
(Buthelezi, 1996: 1)
UBafana akakhathalele kwethenjwa yizingane zikadadewabo, futhi akakhatheleli
ngisho ukuthi eShowe zibulawa indlala njengoba ethi, ziboqokile, okukhombisa khona
ukuthi uBafana wayezithwele edelela. Umlingiswa, futhi, lona ovezwe njengomuntu
ozithwalayo ngoba esehlala esilungwini. Wehluleka ngisho ukuxoxisana nomalume
wakhe eze kuyena ukuxoxisana naye ngezingane zikadadewabo. Akashawa ngisho
isazelo ngokuthi abantwana abancane laba futhi kulabantwana kukhona intombazane
engagcina izinikela kubafana ngenxa yokuthi ayikutholi ukwelekeleleka okufanele.

UBafana umlingiswa owayenzisa okwengane encane okwakungakhombisi ukuthi

unomndeni futhi usekhulile. Singakuphawula kugcwale umlomo ukuthi uyivaka ngoba
emuva kokuxabana nomkakhe uPoppie wehluleka ukuhlala kwakhe, wakhetha
ukuhamba esikhundleni sokuxazulula izinkinga zakhe. Konke lokhu kuveza uBafana
njengomuntu ongenabo ubuntu njengoba ekugcineni ebuye ajikele yena umkakhe.
Ukuqanjwa kwalomlingiswa kanjena kuphinda kuveze inhloso yabazali bakhe naye
uBafana. Njengoba kuveziwe enovelini, ukuthi babekholwa kanti nelinye lamagama
kaBafana liveza khona ukuthi abazali bakhe bamqamba bezitusa bona phezu
kwempilo yakhe.

6.6.2 UPoppie

Umlingiswa ovezwe endabeni egane uBafana, ngamafuphi uma sikubeka ngembaba,

unkosikazi wakhe. Intokazi eyayigane uNgubane ingaconsi phansi neze ngoba
yayizazi. Kusukela egameni layo elithi Poppie, likuveza obala ukuthi indoni yamanzi
uqobo lwayo, futhi iyazazi kanti futhi ifundile kusukela egameni layo lesilungu uPoppie.
Ufakaza kanjena uDlamini (2021:57) ngokuqanjwa kwamagama esiLungu:

This name is given to the child later in life than the Zulu
name, either when he is baptised in church, or later when
he starts school, or even later still, when he enters the town
employment.

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 (Leli gama liqanjwa ingane sekudlule isikhathi izelwe,
kungaba ingesikhathi ibhabhadiswa esontweni, iqala isikole
noma isiqala ukuyosebenza).
UDlamini (2021) uveza okunye okuhlukile ngegama lesingisi uthi, kudala amagama
esilungu abantu babewathola emuva kokubhabhadiswa, okuyilapho babemetha khona
igama lesilungu. Ukuqanjwa kwegama lesilungu lokho kwakuveza khona ukwehluka
kwakhe kwabanye abantu njengomuntu osezelwe kabusha. Umbhali umethe leli gama
ngoba efuna ukuveza ubuyena nento ayiyona kanye nempilo ayiphilayo. UButhelezi
uthi:

Uxolo Malume, akengithinte uPoppie washo lapho uBafana

weluleka wathatha iqhuzwana walingenisa ekhukhwini
elingenhla legawuni ayeyimbethe, wase ethinta inkinobho
odongweni wase eqala ukuveteza. Hallow Darling yes yes.
Sorry to disturb you nothing important… just rural
mentalities with their complexities. Please take the children
to school. I can’t do it today…you are darling.
(Buthelezi, 1996: 21)
UPoppie ukuqanjwa kwegama lakhe lilodwa nje liyamuveza ukuthi isifundiswa lesi futhi
unezimali zakhe. Engagcini lapho lo mlingiswa ngokulandela igama lakhe kuphela,
ngokwempilo, ngisho incazelo yegama imbala yayisho yena nezinqotho zakhe ngoba
wayemuhle eqedile.

UNyathikazi (2017: 155) uthi, Poppie is mooi mesie (UPoppie yintombazane enhle).
UNyathikazi (2017) ufakazela ukuthi uPoppie wayemuhle eqedile futhi nangalokho
wayeziqhayisa. Lokhu kuveza ukuthi ngenkathi enikeza lo mlingiswa igama
wayenakho emqondweni wakhe ukuthi ufuna kube umuntu onjani, kusukela kulona
igama lakhe. Uqhubeka nokuchaza uNgubane (2000) uthi ukufika kwabelungu kuleli,
abantu abansundu babhekana nenkulu ingcindezelo yokuthi baqanjwe amagama
esiNgisi nabo ababengazi nokuthi lawo amagama achaza ukuthini. Leli gama
umntwana wayeliqanjwa esikoleni noma esontweni. Amagama esilungu ayeqanjwa
kakhulu ngesikhathi sobandlululo, inhlosongqangi kungukuthi abelungu bakwazi
ukuphimisa amagama alabo bantu ngoba laba ababeqanjwe wona emakhaya
ayebahlula.

UNgubane (2000) yena uveza ukuthi amagama esilungu ayeqanjwa esikoleni. UPoppie
leli gama lakhe ayenikezwe lona umbhali umenze waligqamisa ngoba yena wayezibona

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engcono kunabantu basemaphandleni ngoba nakhu ehlala esilungwini. UNgubane
(2000) uvumelana no Dlamini (2021) lapho bethi, amagama esilungu esikhathini
esedlule labo abaqanjiwe babe vezwa njengabantu abangcono futhi abaphila impilo
ephezulu. Uqhuba ngokuveza ukuthi kwakungamagama asetshenziswa esikoleni.
UDlamini uqhuba (2021: 59) uthi, esinye sezizathu esaholela ekutheni kugcine
sekuphoqa ukuthi abantu abamnyama bathole amagama esiNgisi, kwakungukuthi
abantu ababekade bephethe ngaleso sikhathi kwakukade kungabantu abamhlophe.
Ukunikeza abantu amagama esiNgisi, kwakuyindlela yokuthi benze konke kube lula,
nokuthi ke amagama esintu babewabona njengawamaqaba.

UPoppie wayezigabisa ngoba abantu basemakhaya wayebashaya indiva engabazi

nokuthi bayini. UDlamini (2021) ufakazela okuyikhona ayekwenza uPoppie enovelini
lapho, wayeqhakambisa ukuthi yena usephucukile uphila impilo yabantu abamhlophe.
Umbhali uqambe lo mlingiswa wamnikeza leli gama ukuveza impilo abantu
basemadolobheni abayiphilayo, labo abazalelwe khona kanye nabakhulele khona.

UPoppie ungomunye wabalingiswa abasemqoka kule noveli kaButhelezi. Ngalokho

ke, singaphawula sithi naye ungumlingiswa lona naye osemqoka. Umakoti kaBafana
ufana naye ncamashi, uvezwe njengomlingiswa odelelayo. Abantu basemakhaya
ekhweni lakhe lapho ayeganele khona emndenini waseShowe, wayengafuni nokuthi
ababone. Konke ayekwenza wayefuna ukukuveza obala ukuthi yena uwuyena.
Amazwi enovelini kaButhelezi athi:

Ubethini umalume wakho Bafana, ubengasho lutho Poppie

Kusho uBafana edilaya esitulweni sakhe. Uthini ukuthi
ebengasho lutho. Uthi umuntu engasuka eShowe eze
eMlazi kodwa kungekho into azoyikhuluma? Kahle
ngembude Bafana. Konje awuthandi ukuba ngazi
ngezindaba zakini zaseMpaphala? Yikho nje
ungathandanga nokuba ngizobingelela kumalume wakho?
Uyazi ukuthi angithandanga ukuba uzongibingelela
umalume ngoba lokho bekudida izinto. Umalume ubengeke
athande ukukubona ugqoke lezi ngubo zokugijima ezithe
ne emzimbeni. Bekuzofuneka uthi ungabuya ekugijimeni
bese ugqoka izingubo ezifanele uzobingelela kumalume.
Bengingeke ngishintshe Bafana, phela kukwami lapha.
Angizukutshelwa ngabakini ukuthi ngigqokeni emzini wami.
(Buthelezi, 1996: 48)

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Umbhali uphide wamuveza lo mlingiswa njengozithwele. Ukuzithwala kwakhe lo
mlingiswa ukuveza ngisho kuyena uBafana. UPoppie abantu basemakhaya alpho
ayegane khona babefana nabantu okungathi emakhanda abo abacabangi kahle.
Isiqephu esingenhla siveza obala ukuthi umakoti kaBafana akabafuni abantu
basemzini lakhe. Nakhu ukuzithwala kwakhe lo mlingiswa kuvela lapho efuna ukuza
kumalume kaBafana ebhushuzela ngebhulukwe ngoba nakhu azi ukuthi kusemzini
wakhe, lokho okuveza enkulu indelelo. UCele ukhulele emakhaya eMpaphala
ekhuliswa ngenhlonipho nangaphansi kwawo umgomo wokuthi kuhlonishwana kabili
kepha okwakuzokwenziwa uPoppie kwakuyobe kuveza enkulu indelelo kuyena.
Amazwi enovelini athi:

Uma umalume wakho engayazi ithilekisudi, kuhle ayazi.

Mina bengifuna kabi ukuza lapha ekhishini nethilekisudi
yami kodwa ngabuye ngazikhuza ngabona ukuthi angiyeke
izinto zasemafamu zingaze zihambe zikhuluma ngami
esitimeleni size siyongena eShowe. Ingathi seniyabona
kukhulunywa ngethilekisudi.
(Buthelezi, 1995: 49)

UButhelezi usaqhakambisa khona ukuzithwala nokuziphakamisa kukaPoppie, lapho

emveza ngokusobala lo mlingiswa ukuthi akanandaba nabantu bakwaNgubane.
Ukuziphakamisa kwakhe lo mlingiswa, kugqamisa ukuthi uphila impilo yasesilungwini.
Yindlela umbhali amveze ngayo lena nento ayiyona kusukela ekuqaleni kuze kuyofika
ekugcineni kwenoveli. Lo mlingiswa uvezwa njengomlingiswa ophila impilo
yokungabazise abanye abantu. Okuqaphelekayo futhi ukuthi uvezwe njengomlingiswa
othanda impilo yabantu abamhlophe egcina esethanda bona imbala, lokhu sikubona
ngezenzo zakhe azenzayo enovelini.

6.6.3 UHlanganisani

Lomlingiswa uHlanganisani Funokuhle Ngubane ozalwa ngudadewabo kaBafana

Ngubane, lona owanqaba ukuhlala naye emuva kokuthi umalume kaBafana esuke
phansi eShowe ezomcela ukuthi ahlale naye. Umbhali simthola eqambe lo mlingiswa
ngegama likaHlanganisani okuyilona eligqamile enovelini ekuvezeni ukuthi umntwana
lo okhule ngendlela yokuhlanganisa impilo ngezindlela ezihlukene. Amazwi
acashunwe enovelini kaButhelezi athi:

104
 UHlanganisani wayevuka njalo ekuseni eyobutha
izikhonkwane eyozithengisa enzela ukuthi uma esebuya
esikoleni ebe esekwenzile lokho. Ukuphuma kwakhe
esikoleni wayengazibeki phansi wayebamba amatoho
ezingadini zabeLungu eShowe.
(Buthelezi, 1996: 38)
Leli gama liphinde liqhakambise inqubekela phambili. Ukunqaba kukaBafana ukuthi
bahlale nabo bagcina sebehlala nogogo wabo bekhula ngemali yempesheni. Umbhali
uveze ikhono ekuqambeni lo mlingiswa ngokulindelekile uma kuqanjwa amagama
abalingiswa ukuthi umlingiswa igama aqanjwe lona alilandele. UButhelezi uthi:

Nsukuzonke uHlanganisani wayesuka khona

kwaStevensen eseqonde esikoleni eDKT Wallet B Vilakazi
High School, eGezinsila. Wayevama ukufika esejuluke
emanzi ukushova ibhayisikili, nakhu wayengakufuni
ukuphuza ukufika esikoleni. Izimfamona zabuye
zamphehlela uHlanganisani, wangabe esaba nguNgajana
nje wase ebanguNgubondala, nakhu phela wayegqoka
izingubo ezingcono ayezembulelwa ngabakwaStevensen.
(Buthelezi, 1996: 36)

Isiqephu esingenhla sifakazela ukuthi umbhali ukhiphe ikhono lokuqamba lo mlingiswa

elisezingeni eliphezulu. Igama lakhe lichaza impilo yakhe uqobo enovelini okuyikhona
okulindeleke kuyena umbhali uma ebhala inoveli. Okuphawulekayo singasho ukuthi
uButhelezi uqambe lo mlingiswa ngezenzo ezichaza igama lakhe. Kungakho uNtuli
(2009: 134) ethi:

The giving of names is of the great importance in Africa and

that people are named after event, happening, great things,
the days of the week or the order in which they were born.
(Ukuqamba amagama kuyisenzeko esiseqophelweni
eliphezulu e-Africa. Abantu baqanjwa ngemikhosi ethile,
izehlo ezithile, izinto ezinkulu izinsuku zesonto noma
ukwelamana kwabo).
Umbhali uma eqamba umlingiswa kubalulekile alandele enye yenzindlela ezibhalwe
ngenhla, okuyikhona umbhali akulandele kakhulu uma eqamba igama
likaHlanganisani. Igama likaHlanganisani umbhali ulisebenzise ukuqamba lo
mlingiswa ngoba wasebenza umsebenzi omkhulu ekuhlanganiseni imindeni yakhe

105
eyayingazwani. Unikezwe leli gama ngoba kumele alilandele ngokwempilo yakhe
kanye nezenzo zakhe. Ukuqamba umlingiswa ngale ndlela kubalulekile, ngoba
kungezinye zezindlela eziveza ukuthi umbhali ukwazile ukusebenzisa ikhono
ekuqambeni abalingiswa enovelini yakhe. uMabuza (2009:135) unezela ngokuthi athi:

The classic way of naming people in most Southern

Africa societies was different from the Western pattern
of having a set of establishment names from which
you choose. Rather names were created for each
individual. They often marked some events, either
about the birth or just current event.
(Indlela yakudala yokuqanjwa kwabantu
emiphakathini eyakhele izindawo ezingaseNingizimu
Afrika ezweni lase-Afrika yayehlukile kakhulu
endleleni esetshenziswa emazweni angaphandle
lapho babezikhethela khona. Esikhundleni salokho,
amagama ayekhandelwa ukuqambwa umuntu
ngayedwana. Ayeqondaniswa nezinye izenzeko
zangaleso sikhathi).
UNtuli (2009) noMabuza (2009) bayavumelana ukuthi igama liqanjwa ngokwesimo
esithizeni okungaba esenzeka ngaleso sikhathi noma esiyokwenzekwa ngokuhamba
kwesikhathi. Igama likaHlanganisani bamqamba lona ngoba kumele afeze okushiwo
igama lakhe enovelini, ukuhlanganisa imindeni emibili.

UHlanganisani umlingiswa lo okhombisa ukuphokophelela phambili, kanti futhi

ezintweni azenzayo uvezwe njengo mlingiswa okhule ehlanganisa impilo. Kukho konke
ayekwenza nemali ayeyithola wayengakhohlwa udadewabo u-Uzithelile. Ukhule
esebenza ezingadini uma ephuma esikoleni ozwakwabo baze bamupha igama lokuthi
uNgajana kanye nelithi uNgubendala ngoba wayegqoka izingubo ezizodwa njalo kodwa
lokho akukaze kumthene amandla. Amazwi acashunwe enovelini kaButhelezi athi:

Waqala esemncane uHlanganisani ukusebenza ezingadini

zomesisi eShowe, kuthi ngamaSonto nangemiGqibelo
ayothwalela abeLungu izinduku zegalofu. Ngaleyo mali
wayekwazi ukuzithengelela izinto ezincane eziyisidingo
kuyena.
(Buthelezi, 1996: 37)
UButhelezi uveze uHlanganisani njengomlingiswa owayekhuthele futhi esebenza
ngokuzikhandla engakhohlwa izingane zakubo kulolo bala lwemali ayesuke elutholile.
106
UHlanganisani waya ngokuya endlondlobala, endleleni okwakuyona ayeyisebenzisa.
endaweni yakubo wayetshala izihlahla eziningi zezithelo, uma sekufike isikhathi
sokuvuna azivune ayozidayisela osomabhizinisi. Amazwi enovelini kaButhelezi athi:

Izingane lezi zikaMaNgubane zazihambe zingo-u-UZithelile

kanye noHlanganisani abamsulwa, kepha namuhla
sezibuya zingoDokotela.
(Buthelezi, 1996: 253)
UButhelezi uveze labalingiswa njengabantu abaphophelayo futhi asebevela impilo
yabo isishintshile. U-UZithelile Izingane lezi ezizalwa uLinono ezakhula zihlupheka
kepha ekuphokopheleni kwazo phambili nokubekezela zawela zayofunda emazweni
aphesheya zabuya sezingoDokotela. Inhlupheko yabo ayikaze iwafiphaze amehlo abo
laba lingiswa kodwa yawavula. Umbhali uveze lo mlingiswa kahle kanjalo nesiphetho
sakhe sihambisana nakho konke obekwenzeka empilweni yakhe okwenza ukuthi kube
umlingiswa okholekayo. Umbhali lapha uhambe kuwona ngqo umgudu wenjulalwazi
yokwethiwa kwamagama ukuthi igama kumele liqanjwe ngesizathu futhi libe
nomyalezo.

UZondi (2019) uthi abacwaningi be-onomastiki bakholelwa ekutheni umuntu

ngumuntu ngabantu ngenxa yegama ethiwe lona. Lokhu kuqondile kuchaza igama
likaHlanganisa anikwe lona enovelini. Umnyombo walo uwuthola kahle uma bheka
impilo yakhe kusukela ekuqaleni kwenoveli kuze kufike esiphthweni.

6.6.4 U-Uzithelile

U-Uzithelile Ngubane indodakazi kaLinono. Amagama akhe aphelele u-Uzithelile

Siwelile Ngubane. Igama aqanjwe lona lo mlingiswa lifana ncamashi nenhloso yegama
likaHlanganisa. Igama lika-Uzithelile lidlulisa wona ngqo umongo wesihloko sendaba
othi Impi YaboMdabu Isethunjini. Indlela aqanjwe ngayo lo mlingiswa iveza impilo
yakhe uqobo. Umbhali umqambe ngenhloso yokuncikisa impilo yakhe ayiphilayo
enovelini eyiyamanisa nempilo yakhe. UNyathikazi (2017:183) uthi, kuvame
ukubhekwa njengokomlando ukuthi abesifazane base-Afrika babenamandla kakhulu.

Umlingiswa lona wayengakhethi lutho, konke okwenziwa abafana noma

amantombazane wayekwenza ngenxa yobuhlwempu. Impilo ayeyiphila yagcina
imenza engabi namahloni. Yintokazi lena eyayingakhethi bulili ngoba konke

107
eyayikwenza yayikwenza egameni lokuthi ifuna ukuphumelela. Amazwi atholakala
enovelini kaButhelezi athi:

U-Uzithelile wayekhalima izinkomo zakubo elwa

nokuzihlukanisa nalezi zinkomo ezazisaya ediphini naku
phela ezakhe zase zibuya khona ediphini. Wayevuka
kakhulu eya ediphini ngaphambi kokuya esikoleni.
(Buthelezi, 1996: 33)
Ukuba hlwephu lo mlingiswa kwamfundisa lukhulu, yingakho wayengakhethi ngisho
umsebenzi ayewenza. Konke wayekwenza ngenhloso yokuthi uphokophelele. Uyena
mlingiswa lo omele isihloko sencwadi kaButhelezi ukuthi Impi Yabomdabu Isethunjini.
Umlingiswa lona owalisebenzela igama lakhe futhi owayelilandela.

Lona ngumlingiswa okwazi ukuzimela futhi olikhathalele ilungelo lakhe. Ngaphezu

kwalokhu, lomlingiswa lona ukhombisa ngayo yonke indlela ukuthi uzimisele futhi ufuna
impumelelo kangangokuba imisebenzi ayeyenza yimisebenzi ebivamise ukuthi yenziwe
ngabantu besilisa.

U-Uzithelile wagxuma waphikila ezinyukunya embuka

uKhanjana ngeso lokuhlola insimu. Wathi lapho ema khona
wagalela masinyane emaqupheni u-Uzithelile. Induku
kaKhanjana yabheka phezulu. Waqhubeka wayiphosa
edolweni ihlangabezana kanye nesiviko. Wamngqubuza
ngekhanda wamfaka izimvula zesibhakela ekhaleni.
UKhanjana wopha wabomvu abafana bamthatha.
(Buthelezi, 1996: 36)
U-UZithelile yintombazane lena eyayingafuni neze ukuthatheka kancane. Umlingiswa
ovezwe njengomuntu onesibindi futhi ongasukeli abantu bengenzanga lutho.
Okuyikhona okubalulekile yikhona ukuthi wayengakuthwele ekhanda ukuthi
uyintombazane, ubenza yonke imisebenzi ngenxa yokuphokophelela phambili. Ukhule
engenaye ubaba nomama abazomvikela, wafunda khona lapho ukuthi kumele abe
ngumama kuyena nobaba. Ubufakazi bokuthi uzimele, yikhona ukuthi nakhu eshaya
uKhanjana ewumfana uze uyopha. Lo mlingiswa simthola endabeni futhi enquma imbuzi
futhi ugcina eseyihlinza yonke kungabi ndaba zalutho.

Ukukhombisa ukuphokophelela phambili lo mlingiswa uvela ecele kumabhalane

okwakunguyena ophethe idiphu ukuthi ucela ukuthi isikhathi sokudipha izinkomo

108
sisondezwe khona ezokwazi ukuqala khona ngaphambi kokuya esikoleni. Lokhu kuveza
ukuthi ikusasa lakhe wayelikhathalele ngendlela exakayo. Ngamafuphi nje lo mlingiswa
uyahlonipha futhi uyabazi abanye abantu. Akasukeli muntu futhi intshisekelelo
yekusasa lakhe uyizwa ekhaleni ngoba waze wathola umfundaze wokuyofunda
eMelika. Lokhu kuchaza ukuthi wayesebenza ngokuzikhandla futhi ehlakaniphile.

6.6.5 UCele

Umlingiswa lona ovezwe njengomuntu owayekholwa. Lokhu kuveza ngokusobalaa

ukuthi kwaNgubane bakhuliswa ngenkolo kanye nemfundiso. Ukukholwa kukaCele
kugqama lapho khona ebuya eMlazi ukucelela u-Uzithelile kanye noHlanganisani ukuthi
beyohlala noBafana kepha wabuya elambatha ngowayekufisa, wanqaba uBafana.
Ebuya ohambeni lwakhe ngaphambi nje kokuthi athulele uMaKhumalo umkakhe
ngohambo lwakhe, waqala wagobisa ikhanda phansi wakhuleka.

Ucele umlingiswa onobubele kakhulu, lokhu kuvela lapho ekhulisa izingane

zikadadewabo kaBafana lapho egcina ezithatha ukuthi ziyohlala naye. Kungagcini lapho
ukuba nenhliziyo yakhe enhle, ngokuhamba kwesikhathi simthola emukela uBafana
eMpaphala kodwa yena ebe wamxoshisa okwenja endlini yakhe. Lokhu kufakazela
ukuthi lo mlingiswa uvezwe njengonozwelo kakhulu. Umntwana kaBafana u-Euthenesia
wagcina ebuyela emakhaya ebaleka emzini kababa wakhe, wabuyela eMpaphala,
nakhona bamemukela ngezandla ezimhlophe. Amazwi atholakala enovelini athi:

Hlala phansi ngane kadadewethu. Kuhle ngikuxoxele

zonke izindaba zakwaNgubane. Namuhla ngikubanjelwe
yiNkosi. Abazukulu bakho, izingane zikaHlanganisani
noMaButhelezi, baye bangivakashele ngazo lezinsuku
bezongichithisa isizungu.
(Buthelezi, 1996: 278)
Lokhu kungubufakazi bokuthi uCele wayengenanxa noBafana, nakhu efuna ukuba
baxoxe emuva kokuthi esuke kwakhe wazohlala lapha emakhaya ngenxa yezinkinga
ayesebhekene nazo. Yiziwombe lezi ezihlukahlukene ngendlela eyisimanga eziveza
ukuthi umuntu akalahlwa futhi ungasinyeli isihlahla esikupha umthunzi. UCele indoda
eyayikholwa futhi inhliziyo yayo imnene ngoba ayikaze imjikele uBafana noma yena
wamjikela. Ingane kaBafana wayemukela ngezandla ezimhlophe ifika izozilahla
emakhaya lapho ayehlala khona. Konke lokhu kuveza ngokusobala ukuthi uCele
ungumuntu wabantu.
109
6.6.7 U-Euthenasia

U-Euthenasia umlingiswa ovezwe ephila ngaphansi kwengcindezi yabazali bakhe.

Bafuna enze intando yabo, akakhululekile neze. Lo mlingiswa uvezwa efunda esikoleni
sabantu abaxube izinhlanga lapho athola khona ukubandlululeka, ukufundiswa
imfundo yabeLungu, uLimi kanye namasiko okungewona awakhe. Igama lalo
mlingiswa alinakho okutheni okuphathekayo ngaphandle kokuthi uPoppie waqamba
indodana yakhe ngoba nakhu ebona kuyigama eliphucukile futhi elikhombisa
impucuko ukwedlula amagama omdabu. UButhelezi (1996: 224) uthi asikho isizathu
esiphathekayo ukuthi kungani aqamba igama lesiLungu umntwana wakhe ngaphandle
kokuthi liphucuzekile.

Izizathu okucatshangelwa ukuthi uPoppie zamenza waqamba lo mntwana ngaleli

gama yilezi ezilandelayo. UNyathikazi (2017: 164) uveza ukuthi uPoppie
wayekhombisa ukuqhuba inqubo yakubo lapho yena azalelwa khona, ngoba
nodadewabo babengenalo igama lesiNtu. Okwesibili, ngokombhalo wenoveli konke
uPoppie okwasemakhaya wayekushaya indiva ngoba ekubona kukhombisa ubuqaba
ngoba nakhu yena akhulela edolobheni. Kanti okungenzeka futhi, yikhona ukuthi
wayenzela abantwana ezikoleni ababezokhula bafunde kuzona ukuthi bangabhekeki
ngelinye iso uma besebenzisa amagama omdabu. USimelane, (2012:7) uthi:

During the colonialism era in South Africa, Christian

missionaries from Europe built the first school, hospitals
and churches. A new convert to Christianity was required
to take Christianity name. School administrators name
gave a child a new name known as school on registration
day of the child school career. One of the names was only
used at home and became known as igama lasekhaya.
The educated would be addressed by the name also as
their official name.
(Ngenkathi leli laseNingizimu-Afrika lisaphethwe
ngendlovu yangena, amaMishinali enkolo yobuKrestu
ayevela eYurophu akha izikole, izibhedlela kanye
namasonto ngokokuqala ngqa. Umuntu owasephendukile
enkolweni yokuKrestu kwakufanele abe namagama obu
Krestu. Uma ingane izobhalisa abaphathi babeyinika
igama lesikole, okwakuyigama lesiNgisi, lishawe indiva
eloMdabu. Yilawo magama ombhabhadiso ayegcina

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 esebenza nalawo asemthethweni. Amagama esintu wona
ayengasebenzi, aziwa njengamagama asekhaya).
Incazelo kaSimelane igcwalisa encazelweni kaButhelezi ukuthi abantu babesanda
kuphuma ngaphansi kwengcindezelo kodwa zonke izinto zazisenziwa ngesiLungu.
UButhelezi yingakho eveza ukuthi kwakungekho ncazelo etheni kangako ngamagama
ezingane zika Poppie kakhulu u-Euthenasia. Okucacayo ukuthi babelandela umgudu
okwakuphilwa kuwona ngaleso sikhathi. Amagama ezingane zikaPoppie waziqamba
ngendlela yokuthi noma sekufike isikhathi sokufunda zingabi nenkinga. UDoke
nabanye (2014) bathi igama elithi Euthanasia lichaza ukufa ngaphandle kokuzwa
ubuhlungu. Kungakho incazelo yesisichazamazwi (2010:403) ithi:

Euthenasia- the painless killling of patient suffering from an

incurable disease or in an irreversible coma.
(Ukubulawa ngaphandle kokuzwisa ubuhlungu kwesiguli
esiphethwe isifo esingalapheki okanye isihlwathi
safuthifuthi.)
Incazelo lena ishaya emhloleni ngoba ichaza yena uqobo lo mlingiswa, umbhali
amveze njengomuntu ohlale enokucabanga ukuzibulala ngenxa yempilo ayiphilayo.
Uzithola engaphansi kwalengcindezi lo mlingiswa ngoba abazali bakhe abakholelwa
entweni efaka abantu abamnyama ikakhulukazi umama wakhe uPoppie. UButhelezi
(1996: 137) umveza ethi akayithandi lempilo ayeyiphila eMlazi ngoba yayimfikisela
ngezinyembezi kanye nesifiso sokuzibulala. Amazwi acashunwe enovelini athi:

Udokotela uyihlabe kabi inqubo yethu esikhulisa ngayo

izingane. Uthe umsebenzi wokukhulisa abantwana
akuwona owabazali bodwa. Ngowomphakathi wonke,
izihlobo, abangani kanye nontanga. Imizamo yabazali
yokukopolota izingane ezihlotsheni nasemiphakathini
ngubuhodoba bemindeni eminingi ethakatha ingazi ukuthi
ithakatha izingane zayo. Uthe ukungavumeli kwethu ukuba
izingane zethu zidlale nezinye izingane zaseMlazi kanye
nokungavumeli izihlobo zilivundise ikhaya…
(Buthelezi, 1995: 142)
Lesi siqephu sifakazela khona ukuthi abazali baka-Euthenasia abantwana
babaphathisa okweziboshwa. Uphile impilo yengcindezelo waze wakhetha ukuyohlala
kubo eShowe. Indawo wayengayazi, wayifuna waze wayithola ngoba efuna
ukukhululeka. Uvezwe njengomuntu onenhliziyo enhle futhi impilo yasedolobheni

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eshaya amakhala ngayo ngoba yayingamphethe kahle, wayengayithandi abazali
bakhe babemphoqelela kuyona.

6.6.8 Melody

Lo umlingiswa endabeni uvezwe eyindodakazi kaBafana kanye noPoppie. Igama leli

kuvela ukuthi waliqanjwa umama wakhe uPoppie, uma belinqamulela ekhaya bambiza
ngoMelly. UMelody wayekholwa ngoba wayekhulele ngaphansi kwemfundiso yenkolo
okuyiyona ndlela abakhuliswe ngayo. UMelody wayewumntwana oqaphela kakhulu
izinto. Okunye okuningi wayefisa ukukubuza kubazali bakhe kepha abazali bengenaso
isikhathi. Amazwi atholakala encwadini kaButhelezi athi:

Bema isikhathi eside uMelody nogogo bekhulumela phansi.

UMelody wayethanda ukuvula isifuba sakhe kugogo
MaXakushe ngoba ugogo wayenesineke sokulalela.
Kulokho ayekubekile uMelody, kwacaca kugogo ukuthi
ingane yayisikhasela eziko isazidinga ezeluleko.
(Buthelezi, 1996: 89)
UMelody uvezwa engumuntu onokukhathazeka ngokuthola umuntu obalulekile
ekutheni akwazi ukukhuluma naye uma edinga iziyalo nokuboniswa kokuthizeni
njengoba wayesakhula. UMercy no-Adunola (2016:79) bathi:

According to Jackie, low self-esteem is among the causes of

teenage pregnancy. Children who are not shown love and
affection from parents will seek it out with their peer group.
(Ngokusho kukaJackie, ukuzethemba okuphansi kungenye
yezimbangela zokukhulelwa kwentsha. Izingane
ezingaboniswa uthando ngabazali zizihlanganisa nontanga
bazo).
UMelody wayezizwa ewumuntu onganakiwe ngoba umama wakhe uPoppie
wayengenasikhathi sakhe. UMaXakushe (u-anti osebenza ukuqapha izingane
zikaBafana noPoppie) uyena muntu ayemethembile kakhulu ngendaba ayefuna
ukumtshela yona kodwa engazi uzomtshela kanjani. Indaba ayefuna ukumtshela yona
ukuthi wayethandana noMlungu. UMelody uvezwa ephila impilo yabantu abamhlophe
njengoba wagcina esethandana nomuntu onebala elingafani nelakhe. Ugcine
esengazi ukuthi ikhona kuphi okumele akwenze ngoba impilo ayeyiphila wayengayazi
kwasayena ukuthi uphila yiphi impilo.

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Impilo akhule ngaphansi kwayo yokuphila isiLungu imnikeze izinkinga lapho
esekhulelwe ingane yoMlungu, abazali bomfana woMlungu bengafuni ashade
nomuntu omnyama. Emuva kwesiwombe leso, wazama kubantu abakubo abamnyama
ukuba azitholele insizwa ezozwana naye, ngenhlanhla wathola uMandla. Nokho,
umama wakhe uPoppie akafuni nokuba ambone uMandla. Impilo kaMelody umbhali
uyiveze icekelwa phansi ngumzali wakhe. Umlingiswa ohlukumezeke kakhulu lona
kangangokuba emakhaya bamqamba igama elithi Vukazithathe.

Isiphetho

Kulesi sahluko bekuphekwa kuthululwa ngengqikithi yekhono lokuqanjwa

kwabalingiswa. Ababhali bamanoveli akhethiwe bakhombise amakhono ahlukene
kanye nobuhlakani ekuqambeni abalingiswa ngokwehlukana kwawo. Baveze
amakhono ahlukene, amanye amakhono ayingqayizivele awajwayelekile ekuqambeni
abalingiswa. Okuyikhona okuqaphelekayo ukuthi abalingiswa abaningi baqanjwa
ngokuthi balandele amagama abo. Isahluko esilandelayo sizobheka ukuthi ngabe
amagama abalingiswa abaqanjwe wona ayahambisayo yini nabakwenzayo enovelini.

ISAHLUKO SESIHLANU

113
UBUDLELWANO OBUKHONA EMAGAMENI ABALINGISWA KANYE NEZENZO
ZABO.
5.1 Isingeniso
Lesi sahluko kuzobhekwa amagama abalingiswa kanye nezenzo zabo ekulandeleni
amagama abawaqanjiwe. Kuzobhekwa abalingiswa ukuthi ngempela ngabe
amagama abawanikiwe ayahambisana yini nabakwenzayo enovelini. Umbhali uma
ebhala umbhalo wakhe ukuze ubhaleke ngendlela efanele, kufanele abalingiswa
banikezwe amagama abangena kuwona ngokulindelekile. Isahluko lesi sizobheka
khona ukuthi kungabe abalingiswa emanoveli akhethiwe amagama abawanikeziwe
ngabe ayahambisana yini nezenzo zabo.

5.2 Igama lo mlingiswa

Ukuqamba igama lo mlingiswa kuyinto ebaluleke emibhalweni yobuciko. Ukuqanjwa

kwegama kukhombisa ubuciko umbhali anabo kanye nekhono lakhe ekuqambeni
abalingiswa. Kungakho uNyathikazi (2017: 138) ethi, ukuqamba igama kuyindlela
yenkolo noNkulunkulu ngoba kusinika ilungelo lemfihlakalo yendalo. Inkolelo enkulu
esizweni sabantu abangamaZulu ukuthi umuntu uyalilandela igama lakhe futhi abazali
bakhe bangamqamba ngokwezifiso zabo okuyizona abazifisayo ngekusasa lo
mntwana. Lokho kufakazelwa uMakhoba (2013: 100) lapho ethi:

Igama lo muntu lingukuxhumana phakathi kwabezayo,

nabakhona nabangasekho. Igama linomlando omileyo
oyisiqalo somndeni. Kweminye imizi bayalivusa igama.
Basuke banezinhloso zokuthi ingane ifuze oyisemkhulu.
Baningi abantu bakwaZondi abaziwa ngoBhambatha. Leli
gama lisuselwa eqhaweni lakwaZondi, uBhambatha.
Omunye uyalifuza igama lakhe, omunye aphambane nalo
nya.
UMakhoba usaphosa esivivaneni ngakho ukuvumelana noNyathikazi ekutheni umuntu
igama lakhe uyalilandela. Labo ngoti bavumelana ngakho ukuthi igama liba khona
ngenxa yesizathu esithizeni kanti futhi umnikazi wegama bamqamba ngenhloso,
kanjalo nasembhalweni yobuciko okubalwa kuyona amanoveli. Umbhali kubalulekile
ngaso sonke isikhathi ukuthi aqambe abalingiswa bakhe ngendlela enembayo
ngokuthi abanikeze amagama achaza bona uqobo kanye nezinto abazenzayo. Ungoti
uNyathikazi (2017: 140) uveza ukuthi:

114
 Among Africa, it is conceived that the name an individual
bears and can exert ernomous influence on their general
lifestyle and life prospects.
(Kubantu base-Afrika kuyatholakala ukuthi igama lo muntu
liba nomthelela omkhulu endleleni aphila ngayo kanye
nokulindelekile empilweni yakhe).
Lo ngoti kolunye uhlangothi, uveza ukuthi abanye abalingiswa bangaqanjwa
ngamanye amagama angakhombisi ufuzo olutheni kulokho abakwenzayo.
UNyathikazi (2017), ngamafuphi, uveza ukuthi umlingiswa angaqanjwa ngegama
kodwa elingavezi lutho ngokwendlela aqanjwe ngayo. Lo ngoti ubalula ukuba bona
bakhona abahlaziyi abaveza ukuthi le ndlela inhle kodwa uma isebenze ngendlela
efanele. Le ndlela bayishayele ihlombe. Nokho ke ukuqamba abalingiswa ngalendlela
yokufuza kanye nokulandela amagama abo kubuye kuwuqede umndlandla nelukuluku
kubantu abafundayo uma isisebenze kakhulu lendlela. ngoba abanye basuke sebazi
ukuthi kuzolandelani. Uqhubeka nokuchaza uNtuli (2009: 21) uthi:

Siyalithola futhi nesu lokuqanjwa kwabalingiswa

ngamagama aveza ubunjalo babo. Yisu elidala leli
elalisetshenziswa emibhalweni yesiZulu. Leli su linabo
ubuthakathaka balo. Lobu buthakathaka bugqama ikakhulu
uma umlandeli elisebenzise ngokweqile. Lenza ukuthi
umfundi asheshe asihlonze isiphetho salowo nalowo
mlingiswa, ngokwegama lakhe. Uma lisetshenziswe
ngokonga liyayakha indaba.
UNtuli uvumelana nokushiwo uNyathikazi ukuthi isu lokuqamba umlingiswa
ngobunjalo bakhe yisu elidala. Isu lokuqamba ngobunjalo uma ulisebenzise kakhulu
emibhalweni wenoveli, ligcina lingabi lihle. Akekho umfundi ongathanda ukufunda
incwadi ayaziyo ukuthi ibhekephi, ngisho abalingiswa bakhona imbala. Ukubaluleka
kokuqanjwa kwabalingiswa kuyefana nokuqamba isihloko sayo belu inoveli. Akumele
umfundi athi uma efunda isihloko senoveli athole ukuthi izophetha kanjani. Lokhu
kubeka ngokusobala isihloko senoveli kanti kumele sifihleke singabi sobala.

Kumele umfundi akhuthazeke kunokuthi anqindeke amandla ngoba isihloko

sesikubeke obala ukuthi kuzokwenzekani enovelini. Abalingiswa baqanjwa
ngezindlela ezihlukene, ngakho ke kubalulekile ukuthi umbhali azikhethele indlela
okuyiyona ayibona ihambelana nenoveli ayibhalayo.

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5.3 Ubudlelwano obukhona emagameni abalingiswa kanye nezenzo zabo
enovelini ethi, Inkinsela yaseMgungundlovu

Umcwaningi uzoqhubeka nocwaningo lapho ebheke ukuthi amagama abalingiswa

ayahambisana yini nezenzo zabo. Lokhu uzokwenza ekubhekise kuyona inoveli
kaNyembezi ethi, Inkinsela YaseMgungundlovu.

5.3.1 UMkhwanazi

Umnumzane uMkhwanazi ungumlingiswa obalulekile enovelini. Igama umbhali

alikhethile ukuba alisebenzise ubeqonde ukugqamisa ukuhlonishwa kwakhe
njengomnumzane ohloniphekile endaweni futhi othembekile. Umbhali ukwazile
ukuveza lo mlingiswa enovelini. Amazwi acashunwe enovelini athi:

Igceke lalilikhulu, umuzi ubiyelwe ngocingo.

Kwakubonakala kahle ukuthi sesiside isikhathi lukhona lolu
cingo ngoba lwase luthombile, kwezinye izindawo seluwele
phansi. Noma ludonsiwe, zifike izimbongolo zifohle lubuye
lulale phansi. Amasango ayemabili, kukhona elincane
ngaphambili nelikhulu ngemuva okuyilona okwakungena
kulo amakalishi nezinqola. Bude buduze nomuzi kodwa
ngaphandle kocingo ngemuva kwakumi isibaya ngegoqo
lezimvu. Kwakukhona nesitebele lapho kwakuhlala khona
inqola nekalishi kanye nezinto zomnumzane zokulima.
Egcekeni kwakuphithiza izinkukhu eziningi, nezingulube
ezimbalwa ezimnyama. Kwakungumuzi obonwa yinoma
ngubani ukuthi uvuthiwe, umuzi womnuzane.
Kwakungekho mithi engadini ngaphandle kwezihlahla
ezimbili zamapetshisi ezazibonakala sezizindala, kukhona
futhi nesihlahla sikahananandi lapho izinkukhu zazithanda
ukuphephela khona mhla likhipha inhlanzi emanzini.
Kwenye ingosi yengadi kwakumile uhalibhoma.
(Nyembezi, 1964: 25)
UNyembezi (1964) uzama ukuveza ukuthi lo mlingiswa wayengumnuzane
ohloniphekile futhi efuyile kanjalo nendlela umuzi wakhe owawakhiwe ngayo
wawukhombisa ukuthi umnuzane. Ukuchazwa kukaMkhwanazi ngale ndlela
kuqhakambisa khona ukuthi igama anikezwe lona uyalilandela. Umnumzane
uMkhwanazi wayengaconsi phansi endaweni, wayaziwa kakhulu futhi ehlonishwa
njengomnuzane. UNyembezi uqhubeka uthi:

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 Kwakuyizithombe zezihlobo zakhona lapha kwaMkhwanazi
noMaNtuli. Izithombe zazigcwele uthuli ngoba
zazingavamile ukuthintithwa.
(Nyembezi, 1964: 24)
UMkhwanazi ukubizwa kwakhe ngesibongo kwaqhakambisa kakhulu ukuthi
umnuzane. Isiqephu esicashunwe ngenhla sifakazela ukuthi umbhali lo mlingiswa
umnikeze leli gama lakhe ngenhloso yokuthi lichaze ubuyena. Amazwi atholakala
enovelini kaNyembezi athi:

Ngithe uma ngixoxa nomunye umhlobo wami oyaziyo leyo

ndawo yakini, wangitshela ukuthi uyabona ukuthi abantu
baseNyanyadu bangaluthokozela lolu sizo lwami.
Wakhuluma nami kakhulu engincenga ukuba kengifike
lapho. Wanginika negama lakho Mkhwanazi wathi
ungumnumzane onomqondo osheshe azibone izinto.
(Nyembezi, 1964: 29)
Igama likaMkhwanazi lalaziwa kude, ewundabuzekwayo njengomunye wabantu
abaqotho futhi njengomnuzane abamethembile. Igama lakhe uMkhwanazi walimela
kusukela ekuqaleni kuze kuyofika ekugcineni. Ukwaziwa kwakhe uMkhwanazi
ezindaweni ezikude kusho khona ukuthi wayengumuntu owayehlonishwa kakhulu
emphakathini futhi bemethembile. Kukho konke ayekwenza uMkhwanazi abantu
babemethembe kangangokuba ngisho ebiza umhlangano abantu babefika
bezowuthamela. Isigijimi senkosi wayesithuma ukuba sihlabe umkhosi ngomhlangano
owawuzoba khona kumayelana noNdebenkulu. Konke lokho kwaba impumelelo
ngoba ethembekile endaweni yaseNyanyadu.

Ukufika kukaNdebenkulu kwaba impumelelo ngenxa yakhe uMkhwanazi

njengomnuzane ohloniphekile endaweni. Lokhu kusaveza ukuthi igama lakhe
uMkhwanazi lichaza yena nezinqotho. Amazwi enovelini kaNyembezi athi:

Umnumzane uNdebenkulu ngumuntu omkhulu kakhulu,

kuqhuba uMkhwanazi. Impela nami angazi nje ukuthi
sigezephi muzi wakithi eNyanyadu ukuba sihanjelwe
ngumuntu omkhulu kangaka. Uzozichazela yena-ke uma
esesukuma ngoba mina ngibuye ngidideke.
(UNyembezi, 1964: 122)

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Ukuba yimpumelelo yomhlangano kusagcwalisa khona ukuthi uMkhwanazi igama
lakhe aqanjwe lona likuveza ukuthi uyindoda ongayethemba. Umlingiswa lo, igama
lakhe ulimele futhi liyahambisana nendawo abekwe kuyona. Kusukela ekuqaleni
kwendaba kuze kuyofinyelela esiphethweni, izigameko adlula kuzona ziyahambisana
nobunumzane bakhe enovelini.

Ubuqotho bakhe uMkhwanazi ibona obacishe bamfaka enkingeni noma babemazi

njengomuntu osheshe azibone izinto kodwa kulesi sigameko sikaNdebenkulu
waphunduleka. Umnumzane uNdebenkulu lona wayenolimi olumnandi kakhulu.
Ekwenzeni kwakhe kanjalo kwenza ukuthi ngisho ukuthi noma sebembonisa,
wayengaboniseki njengoba wacishe waphoseka emgodini sekuhamba izinkomo zakhe
kanye nezikaShandu. UShandu naye imbala wagcina ezihambisa izinkomo zakhe
njengoba ebona indoda ethembekile ewuMkhwanazi ihambisa izinkomo zayo.
UMkhwanazi konke akwenzekayo kwakuthinta yena enovelini kukhombisa
ubunumnzane bakhe. Umbhali ukwazile ukumenza akhombise ubuyena negama
lakhe lo mlingiswa. Izenzo zokuba umnumzane uMkhwanazi uziqhakambise kukho
konke akwenzayo.

5.3.2 UThemba

UThemba uzalwa uMkhwanazi kanye noMaNtuli. UThemba igama lakhe ligqame

kakhulu embhalweni kaNyembezi. Ukubheka umnyombo wegama likaThemba kuvela
khona ukuthi umntwana wokuqala kaMaNtuli kanye noMkhwanazi abamthola
emshadweni. Okusobala ukuthi lo mntwana wabo uyena ababembona njengethemba
labo lokuqala. UNyembezi uthi:

We Themba, yinina phela enizaziyo lezi zinto mntanami.

Ake usho ukuthi kuyini lokhu iphi incwadi yise kaThemba?
(Nyembezi (1964:33)
UThemba uyithemba labazali bakhe nakhu kuvela abazali bakhe bekhombisa ukuthi
lensizwa iyithemba labo. Bambiza nje ukuthi azobona incwadi yingoba
wayeseyisifundiswa efunda eNyuvesi esegqoka amablukwe amade. Abazali uma
kukhona abangakuboni kahle babebiza yena uqobo njengoba kwenzeka encwadini
kaNdebenkulu. Amazwi acashunwe enovelini kaNyembezi athi:

Sengethembe wena-ke Themba ukuthi uyovuka ekuseni

uqonde eThisayidi uyolanda lo muntu.

118
 (Nyembezi,1964: 45)
Umbhali lapha usaqhubeka nokuveza ukuthi uThemba lo abazali bathembele kuyena.
Nangu lo mlingiswa ubaba wakhe uMkhwanazi ekusho ngomlomo wakhe ukuthi
usethembe yona indodana yakhe ukuthi iyona eyovuka ilande umnumzane
uNdebenkulu. Lokhu kuveza khona ukuthi uThemba ngokwegama aqanjwe lona
uyayifeza inhloso yalo. UThemba ungomunye wabantu abasebenza ukuze kubanjwe
lesi sigebengu esiwuNdebenkulu. UThemba wayeyithanda imfuyo yakubo
kangangokuba wayebona ukuthi le ndoda ayizile ngesihle kodwa ifuna ukudla
izinkomo zakubo. Kungakho uDlamini (2021:79) ethi:

Leli gama likaThemba kwazise umndeni wakwaNdlovu

wawungakandlondlobali kwezamabhizinisi. Lapha umbhali
usivezela ukuthi uThemba waqanjwa leli gama ngoba
abazali bembona njengethemba labo lokuthi ngelinye
ilanga bazophumelela baphile impilo engcono. (Enovelini
ifa ngukufa).
UDlamini (2021) ufakaza ngegama likaThemba kanye nezenzo zakhe enovelini.
UMkhwanazi, kukho konke obekwenzeka, bekubhekisa kuyena uThemba
njengomfana ekhaya. Ekufikeni kukaNdebenkulu ngenkathi uNdebenkulu ewa
ekalishini basola yena uThemba ngoba ubaba wakhe wayekholelwa ukuthi uyena
muntu amethembile ukuthi anakekele uNdebenkulu. Lokhu kugqamisa igama lakhe
uThemba endaweni abekwe kuyona njengokufanele ukuthi alilandele ngezenzo.
Amazwi acashunwe enovelini athi:

Suka lapha Diliza, lo mfokazi ubona ukuthi kukwantuthu

ngempela lapha, ufice izilima. Ikhulu namashumi amabili.
Ubani kodwa ongayikholwa leyo nsumansumane ilanga
libalelele. Ezakithi ziyohamba ngifile.
(Nyembezi, 1964: 164)
UThemba ekhuluma nomngani wakhe uDiliza uveza ukuba izinkomo zakubo
ziyohamba efile. Okucacayo ukuthi izinkomo zakubo wayezithanda, kungakho ubaba
wakhe wayemethembile njengendodana yomfana anayo. Ukwenza kwakhe ngale
ndlela lo mlingiswa kuveza ukuthi ulimele igama lakhe. Ukumetha leli gama elithi
Themba, abazali bakhe abakaze bashaye eceleni ngoba walifuza ngakho konke
owayekwenza enovelini.

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UMkhwanazi wayeyithemba indodana yakhe kusukela eyetha igama layo ekuzalweni
kwayo ngethemba lokuthi kusasa uThemba uzohamba ezinyathelweni zegama lakhe.
Nangempela lokho kuyenzeka endabeni, ukukhathazeka kukaThemba kuchaza
okuningi ngaye kakhulu nangegama lakhe. UHadebe (2002: 79) ufakaza ngegama
likaThemba uthi, uThemba lona ulithemba lo muzi wakubo eNyanyadu. Ngesizathu
sokuthi usefundile unazo izinsolo ngalo Ndebenkulu nobukwaya bakhe. UHadebe
ufakazela khona ukuthi igama likaThemba lichaza yena. Lo mlingiswa igama lakhe
uyalilandela kuze kufike lapho kubanjwa khona uNdebenkulu. Lokhu kwenzeka
UThemba elekelelana nomngani wakhe uDiliza. Ligqama kahle igama likaThemba
kuzo zonke izindawo lapho avela khona lo mlingiswa enovelini ukuthi akukho lo
mlingiswa akwenzayo okungahambisani negama lakhe ayenikezwe lona, kepha konke
bekuhamba ngendlela okuyiyona. Umbhali ukwazile ukuveza lo mlingiswa embhalweni
kaNyembezi elandela igama lakhe ngokwezenzo zakhe.

5.3.3 UNdebenkulu

Umlingiswa lo umbhali aqambe ngaye inoveli yakhe Inkinsela yaseMgungundlovu, le

nkinsela umbhali akhuluma ngayo uyena uNdebenkulu. Umlingiswa lo igama lakhe
uyalindela ngokwezenzo zakhe. UNdebenkulu kukho konke akwenzayo ugqamisa
igama lokuthi yena umuntu owaziwayo kakhulu futhi ohloniphekile onemali. Amazwi
kaNyembezi athi:

Kusobala ukuthi aniwatholi lapha amaphephandaba

aphambili ngoba ukuba niyawathola ngabe awungibuzi.
Angisiyena mina umuntu ongathi uyasebenza ngoba
angisebenzi mlungu. Ngingumuntu ozimele Mkhwanazi,
ehhe ozimele. Kulokho-ke ngasizwa imfundo yami
ephakeme.
(Nyembezi 1964: 51)
UThemba kwamcacela lapha ukuthi lo muntu akhuluma naye, cha yisifundiswa, indlela
azichaza ngayo futhi unemali. Ukukhuluma kwaNdebenkulu ngale ndlela kuveza
ukuthi impela isifundiswa lesi futhi ubaba ohloniphekile, kanti akunjalo. Igama lakhe
liyahambisana nendlela aziveza eyiyona. Indlela ayekhuluma ngayo lomnumzane
wakwaNdebenkulu nokwenza kwakhe kwakuveza ukuthi umuntu lona ofundile
ngempela. Lo mlingiswa efika eNyanyadu kwacacelwa noma ubani ukuthi isifundiswa

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uqobo lwaso futhi into ayeze ngayo wayeyazi kahle. Izenzo zakhe uNdebenkulu
zihambelana ngqo negama lakhe. UHadebe (2002: 79) uqhubeka nokuthi:

UMkhwanazi engumuntu wasemakhaya siyamdida kakhulu

isibongo sikaNdebenkulu ukuthi sibongo sini lesi. Isibongo
nje sisodwa sisho okuthile ngalo muntu othi uza eNyanyadu
nolukhulu usizo.
Igama likaMkhwanazi ngokwenoveli alikholakali ngoba kwasekuqaleni abahlali
baseNyanyadu abazange balithembe. Endabeni, wuNdebenkulu igama lakhe ukuthi
yena uyisikwaya, unemali. Lokho kugqama kakhulu ebuya kolandwa uThemba
eThisayidi esitimeleni. Konke ayekukhuluma uNdebenkulu wayekubeka kucace ukuthi
yena unezinto zakhe. Amazwi atholakala enovelini athi:

Bengithi sengikukhanyisele ngokusobala Mkhwanazi ukuthi

angisiyena umuntu wasemaphandleni, bengithi
sengikukhanyisele ngokusobala. Ungangizwa kabi, futhi
uma ngikhuluma kanje Mkhwanazi ungacabangi ukuthi
ngiyazikhukhumeza. Akunjalo ngizama ukukwenekela
iqiniso nje.
(Nyembezi 1964: 55)
Lokhu kuveza ukuthi uNdebenkulu wayengaconsi phansi njengokusho kwakhe
encwadini ayithumelela uMkhwanazi ukuthi waziwa kakhulu. Umlingiswa olimele
igama lakhe lona noma lokho ayekusho wayebakhohlisa abantu kodwa okubalulekile
ukuthi igama lakhe aqanjwe lona liyahambisana nezenzo zakhe. Ukubambelela
kwakhe ekutheni uyisikwaya kodwa engenalutho kwamsiza ngoba ngisho esefikile
eNyanyadu abantu bamkholwa ngokufika kwakhe, yize babesamangazwe isibongo
sakhe esingajwayelekile.

UNdebenkulu akazange azibeke phansi noma esebona ukuthi kukhona abamsolayo

ukuthi yena uyisigebengu, uqhubekile nokumela igama lakhe ukuthi yena uyisikwaya
unemali. Ubuhlakani bokuqamba lo mlingiswa busezingeni eliphezulu ngokombhalo.
Uvele ewumuntu osiza abantu futhi onemali, kanti akunjalo. Nokho, kukho konke
akwenzayo lo mlingiswa igama lakhe anikezwe lona ngokwezenzo zakhe ulimele.
UNyembezi uthi:

Ehhe, kusho uNdebenkulu, liyabonakala. Nawe

uyazibonela ukuthi akusilo ipotimende lemadlana nje.
Amaphepha amabili aluhlaza cwe. Bheka-ke Mkhwanazi

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 uthatha izikhumba zezinkomo ubopha ipotimende lemali
engaka ucindezela ngalolu hlobo into engase ilimaze.
(Nyembezi 1964: 57)
Indlela ayegqoka ngayo lo mlingiswa wayefuna kuvele ngayo yonke indlela ukuthi yena
unemali. Igama lihambisana nakwenzayo ngqo futhi kulokhu ukwenze
ngokuseqophelweni eliphezulu ngokuveza ubuciko obungajwayelekile.

UNyembezi umenze lo mlingiswa ukuthi konke akwenzayo kuncike futhi kuhambisane

nezenzo zakhe ngokwenhloso yokunyusa umbhalo wakhe. Ngamanye amazwi,
uNdebenkulu igama lakhe lilodwa livusa imicabango eminingi kanye nemibuzo
kubafundi. Umbhalo wonke kaNyembezi uncike kakhulu ebunkinseleni
bukaNdebenkulu, lona ombethe isikhumba semvu. Umfundi uba nelukukulu njalo uma
efunda incwadi esihloko sithi Inkinsela yaseMgungundlovu. Konke okwenzekayo
akuqondakali ukuthi kuzophetha kanjani. Ngamafuphi, lo mlingiswa igama lakhe
aliqondakali kodwa liveza ukuthi umbhali umqambe waliyamisa nesihloko senoveli

5.3.4 UThoko

Umlingiswa lo olilandelayo ngezenzo igama lakhe. Abazali bakhe uThoko bathokozile

ngaye kakhulu. Amazwi kaNyembezi athi:

Okungcono mntanami, kusho uMaNtuli egqigqizela

nendodazi yakhe uThoko ngizoke ngiyocela uMaShezi
ngoba yibo abantu abake basebenzela abeLungu.
(Nyembezi (1964: 41)
Igama likaThoko lichaza yena uqobo, ngisho akwenzayo kuwumphumela walo igama
lakhe. Kuvela ukuthi enovelini abazali bakaThoko bathokozile ngaye, akayena
umntwana ohluphayo. Esikhathini esiningi uhlezi elekelela umama wakhe, njengoba
kuvela ngenhla elekelela umama wakhe.

UNtuli (2009) uthi, uMngadi uvamisile ukuba aqambe abalingiswa bakhe ngamagama
ahambelana nezenzo zabo. Umbhali uma esebenzisa le ndlela yokuqamba abalingiswa
usuke enembile kakhulu. Lokhu kuvela kahle egameni lakhe uThoko abazali
abamqambe lona. Umbhali uveze lo mlingiswa elandela igama lakhe ngezenzo.
Akazange avele isikhathi eside lo mlingiswa enovelini, kodwa engxenyeni lapho evela
khona, uvela elekelela umama wakhe kakhulu kanye nokubonisana nomfowabo.
UNyembezi uthi:

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 Ungahlupheki ngezimbiza. Sizobe sikhona noThoko usho
nje umuncu uMaNtuli.
(Nyembezi, 1964: 116)
Lokhu kusobala ukuthi abazali bakhe uThoko bathokozile ngaye ngoba akukho
okuphambene negama lakhe okwake kwenzeka okungaholela ekutheni begcine
bezisola ngokuthi kungani bamqamba ukuthi uThokozile. Ngamanya amazwi,
umlingiswa lona, uqanjwe naye ngokufeza izinhlso zegama lakhe. UNyathikazi (2017:
84) uqhuba uthi leli su lalisetshenziswa eminyakeni eminingi eyedlule, kodwa namanje
lisasebenza kubabhali abasabhala nanamuhla. Okubi ngaleli isu ukuthi lenza umfundi
ukuthi aphelelwe ilukuluku lokuyiqeda indaba. Umbhali uma abalingiswa bakhe
belandela amagama abanikezwe ngokwenzo akuhlezi kukuhle njalo ngoba abanye
abafundi bagcina bengawuthokozeli umbhalo onjalo.

Igama lakhe lo mlingiswa liwufuzo lwakhe, lichaza yena. Umbhali ushaye khona lapho
eqamba lo mlingiswa, ngoba igama lakhe uyalilandela ngezenzo. Kukhona konke
akwenzayo uqhakambisa igama lakhe ukuthi uthokozile kanjalo nabazali bakhe
bathokozile ngaye.

5.3.5 UDiliza

UDiliza, indodana kaKheswa, ungumlingiswa omncane endabeni kodwa obaluleke

kakhulu ekulekeleleni ukuthi uNdebenkulu agcine ebanjiwe. Ungomunye wabalingiswa
abalandela amagama abo. Lo mlingiswa unikezwe leli gama elithi Diliza ngoba
kwakumele azowisa lomthangala owawakhiwe uNdebenkulu ngamanga akhe. Amazwi
atholakala enovelini athi:

Impela boke uyicele ubone ukuthi kunjengoba esho yini.

Amadoda abekade esemhlanganweni wona ayibonile.
Mina Themba ngingemangale ukuzwa ukuthi kusasa
lokhu okusayo, izinkomo zakini ziyahamba ziya kulesi
sikwaya. Wahleka uDiliza.
(Nyembezi, 1964: 65)
UDiliza indaba kaNdebenkulu ayikaze imdide nakancane, njengokusho kwegama
lakhe elisho ukudiliza into. Simthola ekhuluma noThemba bexoxa ngaye uNdebenkulu,
ukuthi lento ayithembisa abantu uNdebenkulu into engekho, nalemali akhuluma ngayo
ayithembisa abantu ayikho. Lo mlingiswa nguye lona owakuqhakambisa ukuthi
uNdebenkulu uyisigebengu akayona lento ayiyona ngoba izinto ezinjena base
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bezijwayele emalokishini lapho okuhlala khona uDiliza, njengoba wayefike
ngokuvakasha eNyanyadu. Amazwi atholakala enovelini athi:

Thula phela ulalele. Thina sihlala emadolobheni.

Laphayana edolobheni lakithi eMnambithi ukhona umuntu
ebengilokhu ngizwa kuthiwa uthi usiza abantu ukuba
bathole izimali ngemihlaba yabo. Angimazi mina, angikaze
ngimbone. Kodwa sengike ngawuhlaba umoyana wokuthi
bukhona ubugebengu aphezu kwabo lowo muntu. Futhi
uma ngingaphosisi ngithi lowo muntu uyafunwa
ngamaphoyisa ufunelwa ukudla izimali zabantu.
(Nyembezi, 1964: 166)
Umbhali lana usivezela ukuthi umlingiswa wayenolwazi olubanzi ngabantu abafana
noNdebenkulu. Ukukhipha ulwazi lwakhe olunjena elutshela umngani uThemba ukuthi
uNdebenkulu unhloboni kumshintsha umqondo uThemba. Lo mlingiswa benoThemba
bazama ngokusemandleni ukuthi uNdebenkulu abanjwe, kodwa umuntu okuwuyena
owenza omkhulu umsebenzi uDiliza.

Konke lokhu kwenzeka nje umuntu okuwuyena ohamba phambili uDiliza ngoba
babefuna ukuthola ukuthi lo muntu ofunekayo akuyena yini lo ozibiza ngoNdebenkulu.
UDiliza umbhali umqambe ngendlela yokulandela igama lakhe. Ubuhlakani bakhe,
enxenyeni aqala ukuvela kuyona kwakhombisa ukuthi ufuna ukuxazulula lenkinga
yalesigebengu esiwuNdebenkulu. Enovelini, wehla enyuka ezama ukubaqaphelisisa
abanye ukuthi isigebengu lesi, kepha into okuyiyona eyayingaba ujuqu neyayingaveza
ukuthi uNdebenkulu isigebengu wayengenayo.

Ekugcineni kwavela ukuthi impela impisi embathe isikhumba semvu uNdebenkulu.

Umbhali indlela aqambe ngayo lo mlingiswa iyancomeka futhi umqambe ngento
okuyiyona obekumele eyenzile enovelini.

5.4 Ubudlelwano obukhona emagameni abalingiswa kanye nezenzo zabo

enovelini ethi, Zihlangene Phezulu

Umcwaningi uzoqhubeka nokubheka amagama abalingiswa ukuthi bayawalandela yini

enovelini. Umbhali obhala kahle, obumba abalingiswa bakhe ngendlela yokulandela
amagama abo abanikezwe wona enovelini.

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5.4.1 UThuthukani

Incwadi kaSibanyoni (2015) ibhaleke kahle. Lo mbhali usebenzise ikhono lokuqamba

abalingiswa belandela amagama abo ngokwezenzo enovelini. Umbhali usethulele
uThuthukani enovelini yakhe njengomunye wabalingiswa abalandela igama. Kusukela
ekuqaleni kwenoveli, sethulelwe yena njengomuntu ofisa ukubuyisa impilo yakhe
emuva kokubuya ekubhaceni ngesikhathi sezimpi zepolitiki. Igama lalo mlimgiswa
lisuka egameni elithi thuthuka, elichaza inqubekela phambili ngokwempilo. Amazwi
atholakala enovelini athi:

UThuthukani Njiyela ungomunye walabo ababhekwa

yisambane, basala ngaphandle ngenkathi kuhlanganiswa
lemi butho ehlukene yamasotsha. UThuthukani wabona
kungcono afune umsebenzi ezinkampanini ezahlukene.
(Sibanyoni, 2015: 10)
Umbhali lapha usivezela lo mlingiswa lapho elandela igama lakhe. Lo mlingiswa
ekhombisa isiqalo sokuthuthikisa impilo yakhe njengokusho kwegama lakhe. Emuva
kokubuya kwakhe ekubhaceni wabona kufanele ukuthi alungise impilo azame ukuthola
imisebenzi. Ukwenza kwakhe ngale ndlela lo mlingiswa kuveza ukuthi wayefuna
inqubekela phambili njengegama lakhe. UThuthukani wathola umsebenzi, wasebenza
umfo kaNjiyela njengokwesifiso sakhe, kepha umsebenzi emuva kwesikhathi waphela.
Lokho okwenza umshado wakhe noLetheni ungabi nesiphetho esihle. USibanyoni uthi:

Okwabuye kwashaya kwenzela emzini wakwaNjiyela

ukuthi usokhaya wase elahlekelwa ngumsebenzi.
Nokubuyela ekufundiseni akuzange kusalunga ngenxa
yezinguquko ohlelweni lwezemfundo. Kwase kudingeka
othisha abaqeqeshwe iminyaka emithathu nangaphazelu
manje. UThuthukani wafunda ngenkathi othisha
besaqeqeshwa iminyaka emibili vo.
(Sibanyoni, 2015: 10)
UThuthukani usakhombisa ukulandela igama lakhe. Umfo kaNjiyela ekupheleni
komsebenzi akazange azibeke phansi kodwa wayeqhubeka ezama. Kuvela ukuthi
wabuya wazama ukuthi asebenze lapho okwakudingeka khona othisha
abaqeqeshelwe ubuthishela kudala. Lokhu kusavumelana nendlela okuqanjwe ngayo
igama lakhe. Ukuzama kwakhe noma izinto sezibheda kukhombisa ukuthi
wayenesifiso esihle ngekusasa lakhe. UTumane (2016: 123) uthi:

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 In studying characters, we have to consider all the ways in
which they are revealed and define by dialogue and plot.
The most immediate way to understand a character is to
examine in details everything he says and what others say
about him. The style and the content of his utterances will
reveal not his dominant trait but also more suitable of his
character. The thing a character does will reveal as much
about him as what he says and what others say about him.
(Ekufundeni ngabalingiswa kumele siqaphele izindlela
noma izinto ezibagqamisayo nezibachazayo kunkulumo-
mpendulwano nesakhiwo. Indlela esheshayo yokwazi
umlingiswa ukuhlolisisa kabanzi konke akushoyo nalokho
okushiwo ngaye ngabanye abantu. Isitayela nendlela
akhuluma ngayo izokhombisa hhayi kuphela iqhaza
elibalulekile alibambile. Nezinto azenzayo zikhombisa
okuningi ngaye nalokho akushoyo nalokho okushiwo
ngabanye abantu.)
Umlingiswa ukwazi ukubona izinto eziningi ngaye uma ubheka izinto azenzayo
enovelini. UTumane uchaza uThuthukani nezinqotho zakhe. Kukhona konke
ayekwenza wayekhombisa ukuthi uzimisele. Amazwi avela enovelini athi:

UThuthukani uwazi kahle umphumela wokuphakamisa

isikhali ekhaya. Uyazi ukuthi igceke liyahlonishwa ngoba
kuneziqonga zomsamo wezalukazi namakhehla
angabanikazi balo muzi.
Sibanyoni (2015: 12)
Udodile kakhulu lo mlingiswa. Igama lakhe ulimele futhi ulilandela ngendlela efanele.
UThuthukani konke wayekwenza ngokufuna ukuthuthukisa impilo yakhe kwala ngisho
uLetheni emfaka umunwe esweni wayehlela ngezansi ukukhombisa ukuthi akayifuni
into edicelela impilo yakhe phansi. USibanyoni uthi:

Uyabona Njiyela amadoda amaningi azilungele njengawe

abhadla emajele, ezibhedlela, amanye sihamba phezu
kwawo ngenxa yabesifazane abahlulwa ngamabele bese
beqa izinyawo zenkosi. Ngicela uzame ukwehlela ngezansi
mfowethu noma kungewena onephutha. Nami ngiyabona
ukuthi uhlulwe wukudla umakoti kunxenxa uKaputeni
Mzimela.
(Sibanyoni (2015: 15)

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UMzimela uveza ukuthi uThuthukani umuntu owayelunge kakhulu ngangokuba
ukulunga kwakhe kwakungagcina kumholela ophathe. Igama lakhe UThuthukani
umbhali umqambe ngokulilandela, kanti futhi kuliqiniso ukuthi lo mlingiswa izenzo zakhe
zifuze igama lakhe. Ukuvezwa kwalo mlingiswa ngaleli gama kuveza ikhono lombhali
ekuqambeni lo mlingiswa. Izinkinga lo mlingiswa ababhekana nazo ziveza ubuqhawe
bakhe kanye negama anikezwe lona. Ngakho-ke uHadebe (2002) uthi:

Umbhali uqamba futhi asebenzise lelo gama kumlingiswa

lowo. Kuyenzeka kube ngukuthi umbhali aqambe futhi
asebenzise lelo gama kumlingiswa lowo. Kuyenzeka kube
ngukuthi umbhali uzama ukuchaza izenzo zomlingiswa
nokuthi ungumuntu onjani.

UHadebe (2002) uveza ukuthi umlingiswa uyaqanjwa umbhali ngokwenhloso yokuthi

aveze izenzo zakhe egameni amnikeze lona. Lokhu kugqamisa ukuthi igama lo
mlingiswa akulona igama nje kodwa kwesinye isikhathi lichaza yena nalokho
azokwenza enovelini. Ukukhombisa ukuthi lo mlingiswa igama lakhe ulilandela ngakho
konke akwenzayo, emuva kokuthi ehlukane noLetheni, akazange ayekele impilo yakhe
ishone phansi, kepha waqhubekela phambili wazama impilo wathola intokazi obizo
lwayo kwakunguThembekile. USibanyoni uthi:

Kusukela namuhla kuyaphoqeleka ikhasi elisha

ezimpilweni zabo benoThembekile. Yisiqalo sohambo
olude lukasofa silahlane. UThuthukani wayekholelwa
kakhulu emandleni akhe ngoba wayephuma ekhaya
elalidla imbuya ngothi kanti uThembekile wayezalelwe
emqubeni.
(Sibanyoni, 2015: 18)
UThuthukani waqhubekela phambili wathola enye intombi emuva kokuhlukana
noLetheni. Kulesi siqephu kuvela ukuthi uThuthukani wazalelwa ekuhluphekeni, kodwa
wayefisa ngaso sonke isikhathi ukubona impilo yakhe iqhubekela phambili.
UThuthukani izenzo zokulandela igama lakhe zisuka ekuqaleni zize ziyofika ekugcineni.
Umbhali uphinde akuveze ukuthi lo mlingiswa wayezimisele ukulungisa impilo yakhe
ngokushada noThembekile kepha lokho kwagcina kungenzekanga ngenxa
yezingqinamba nendlela okwagcina kwenzeka ngayo. UDlamini (2021:55) uthi,
umlingiswa uma ezobamba iqhaza lokuba umlingiswa ononya nenhliziyo embi uqanjwa

127
igama elihambisana nalokho ayikho, kanti onenhliziyo enhle futhi onothando, naye
wethiwa igama elihle elihambisana nohlobo lomuntu anguyena.

UDlamini (2021) uvumelana noHadebe lapho bethi igama kumele lichaze umlingiswa
kanye nezenzo zibe umphumela wegama lakhe. Umbhali ekuqambeni lo mlingiswa
ngale ndlela simushayela ihlombe ngoba akukho lo mlingiswa akwenzayo
okuphambene negama lakhe. Izenzo zonke ezenzeka enovelini kanye negama
anikezwe lona kuyahambisana. Kusukela ekuqaleni lo mlingiswa ukhombisa ngayo
yonke indlela ukuthi wayefuna inqubekela phambili ngekusasa lakhe. Ubufakazi bokuthi
uThuthukani wayefisa ukufukula impilo yakhe kwakubonakala ngisho indlela
ayikhathalele ngayo uThembekile ethunjiwe befuna imali wagcina eyikhiphile. Konke
wayekwenza ngesifiso sokuthi kusasa impilo yakhe izoba ngcono.

5.4.2 UThembekile

Enovelini uThembekile umlingiswa oyishaya emuva aphinde ayishaye phambili.

Umbhalo wenoveli uveza ukuthi lo mlingiswa igama lakhe lalichaza yena uqobo lwakhe.
Igama lalo mlingiswa linokudida phakathi ngoba izenzo zalo mlingiswa ziveza okukhulu
ukuthembeka kepha inhliziyo ibe igaya izibozi. Kuvela ukuthi encwadini uThembekile
bake bazwana phambilini noThuthukani besafunda isikole kepha kwagcina
kungaphumelelanga lokho ngoba uThuthukani waphika ingane yakhe. UThembekile
kukho konke ayekwenza kuvela ukuthi wayeziveza ethembekile ngenhloso
yokuziphindiselela. Umbhali uveze uThembekile njengomuntu olilandelayo igama lakhe
kodwa ngenhliziyo engalilandeli. USibanyoni uthi:

Bakithi ngiyamthanda uThembekile uthembekile

njengegama lakhe. ULetheni yena kangisamthandi
ngenhliziyo yami yonke futhi kangiboni ukuthi siyophinda
sizwane naye. Wangenza into ebuhlungu wangichayisa
emphakathini wangishiya nginhluzwa. Angikaze ngimbone
umuntu wesifazane onesihlukuu ngale ndlela.
(Sibanyoni, 2015:43)
UThuthukani ufakazela ukuthi uThembekile igama lakhe lihambisana nezenzo zakhe,
njengoba ekubeka kucace lo mlingiswa ukuthi uThembekile uthembeke njengegama
lakhe. UThuthukani kwakungekho lutho ayekubona kukubi ngalo mlingiswa. Konke
kwakukuhle emehlweni akhe. USibanyoni uthi:

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 Nx! Usefuna ukubuya nje mhlawumbe usiyisidleke sezifo,
usefuna ukuzothelela mina ngazo. UThembekile kade
eselethe leyo mfundumalo emzini wakhe nangu manje lo
useqhamuka ezofaka unyawo olunodaka.
(Sibanyoni, 2015: 45)
Kusawubufakazi bokuthi igama lakhe uThembekile nezenzo zakhe zazichaza yena
uqobo, nakhu ekubeka kucaca uSibanyoni ukuthi lo mlingiswa ulethe imfudumalo
empilweni yakhe. Ukwethembeka kukaThembekile kwenza uThuthukani ezibone
engelutho ngaphandle kwayo lentokazi. Akukho nokukodwa okwakuveza ukuthi
uThembekile ufuna ukuziphindiselela kuThuthukani ngendlela ayethembeke ngayo
kuyena. Okunye okuqhakambisa igama likaThembekile elandela izenzo zakhe uchaza
kanjena uSibanyoni:

Thuthukani ngiyakuncenga ngegama leNkosi ngidedele,

wena buyela kumkakho uhlukane nami phansi. Akukho
ozokuchaza. Ngizibonele ngalawa omabili ngingena endlini
kudekwe itafula eligcwele izimbali ezibomvu nemiyalezo
yothando oludiliza izintaba. Sonke lesikhathi ibambe
utalagu ngezandla? Okungikhathazayo Thuthukani ukuthi
uma uqale ekuseni kusa nje ukungifihlela izinto kuyoba
kube kukuphi sesihlala ndawonye.
(Sibanyoni, 2015:21)
Kuvela ukuthi emehlweni kaThuthukani akazange abe umuntu omubi uThembekile,
kukho konke akushoyo kufakazela ukuthi umuntu othembekile. Igama lakhe walimela
kwaze kwaba sekugcineni lapho ekhombisa khona uThuthukani ingane yakhe.
USibanyoni uthi:

Thuthukani nansi-ke intombazane yakho owayiphikayo.

UThuthukani wayephelelwe ngamazwi. Wamane wathi
voshosho phansi emlotheni kwahlengezela izinyembezi.
USibanyoni (2015:
114)
Ubufakazi bokugcina okuyikhona okwamela leli gama likaThembekile ikhona
okwenzeka ekugcineni lapho anikeza khona uThuthukani ingane yakhe ayiphika
kudala besafunda isikole. Lokhu kufakazela ukuthi lo mlingiswa igama lakhe nezenzo
kuyahambisana. Kukhona konke akwenzayo uThembekile, kuyavela ukuthi akaze

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amone ngalutho uThuthukani kepha uyena uThuthukani owamona ngokuthi aphike
ingane. UZondi (2010: 45) uthi:

Literary onomasticians study literary text with view to

investigate the level of significance of names in a particular
text. Through naming pattern, the authors utilizes names to
suit the aims of bringing forward whatever hidden
information he wishes/ she to impart to her/readers.
(Abahlaziyi bemibhalo ngokwethiwa kwamagama bafunda
imibhalo ngenhloso yokuphenya amazinga okubaluleka
kwamagama emibhalweni ethile. Ngokwamazinga
okwethiwa kwamagama, ababhali baye basebenzise
amagama azoveza noma agqamise ulwazi oluthile
olufihlakele abasuke beqwashisa abafundi babo ngalo).
Lo ngoti siyavumelana naye kulokho akushoyo. Igama likaThembekile lichaza yena
nezenzo zakhe. Kodwa ekuthembekeni kwakhe wayefuna ukukusebenzisa kabi
uThuthukani. Okusobala ukuthi lo mlingiswa umuntu onenhliziyo enhle kangangokuba
akaze umntwana amenze lutho noma ubaba wakhe esemlahlile. UThembekile
wakhulisa umntwana kaThuthukani eyedwa, akaze amlahle. Lokho kukodwa kuveza
ukuthi ungumuntu ongamethemba.

Igama lakhe liwufuzo lwakhe nezenzo zakhe. Kukhona konke lokhu ayefuna
ukukwenza kuThuthukani, wayezokwenziswa isenzo sakhe esibi asenza uThuthukani
kuyena. Lokhu kuchaza khona ukuthi umbhali lo mlingiswa umqambe ngokulandela
igama lakhe.

5.4.3 UMqondisi
Umlingiswa lona enovelini owayebekelwe ukuqondisa izinkinga zikamngani wakhe
uThuthukani. Uvela kakhulu lo mlingiswa ezama ukuxazulula inkinga phakathi
kwaThuthukani, uLetheni kanye noThembekile. UKoopman (2002: 124) uthi:

Names as pointers have revealed that children are often

named after historical event or specific circumstances at
birth. Such name will remind the parent or relatives or even
the society of the particular event.
(Amagama njengophawu akhombise ukuthi izingane ziye
zethiwe ngemuva komlando wezigigaba oye waba khona
noma izigameko ezithile ezavela ngesikhathi izalwa. Igama
elinjalo lihlala likhumbuza abazali, izihlobo, kanye

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 nomphakathi ngesigameko esithile abadlule kuso noma
esike sabavelela.)
Umbhali igama likaMqondisi umnikeze ngoba kumele alungise isimo lapha enovelini.
Igama lakhe liyazisho ukuthi uzoqondisa lapho kungabonakali ngaso linye khona.
Izenzo zalo mlingiswa ziyizinkomba zokulandela igama lakhe. USibanyoni uqhuba
uthi:

Wabuye wabona kungcono aluxoxe noMqondisi kuqala

kungenzeka amcebise ngenye indlela. Ngaphambi kokuthi
asuke ekhaya wabona kungcono amshayele.
(Sibanyoni (2015: 26)
UMqondisi igama lakhe liqondile njengoba wabakhona ukuzofaka isandla ekulekeleleni
uThuthukani. Wayezoqondisa izinto zikaThuthukani ngoba wayengomunye wabakhongi
bakaThuthukani ababeyomkhongela emzini kaMsimude. Amazwi atholakala enovelini
athi:

Ingabe isibambe ngakho yini nsizwa yamabutho kubuza

uThuthukani. Ngingakhohlwa kanjani mfowethu ngoba
lubalulekile kakhulu lolu daba okufanele siyoludingida
nomalume, phela yimina umkhongi wakho usuphundulekile
yini.
(Sibanyoni, 2015: 22)
Umbhali usamveza lo mlingiswa eqhubeka emela igama lakhe ngokwezenzo zakhe.
uMqondisi uyena owayezokhongela umngani wakhe, kanjalo nezinkinga ayebhekana
nazo wayethinta yena ukuba amsize azixazulule. USibanyoni uthi:

Thuthukani mina ngibona kungcono ubuyele kuye

uThembekile nixoxisane ngaloludaba singafiki emzini
siphoxeke ngoba esesibhece ngobende singaludlanga.
Kuhle kube nguyena uThembekile oyonikeza isiqiniseko
ukuthi lo mcimbi uyoqhubeka ngaphandle kwezigibe
kuchaza uMqondisi.
(Sibanyoni, (2015: 39)
Umbhali usethulela uMqondisi ezama ukucebisa umngani wakhe ngemuva kokumbikela
ngesehlo esimehlele sokuhlangana kukaThembekile noLetheni endlini. Kulesiqephu
uMqondisi uvezwa elandela igama lakhe ngokwezenzo, ngoba ebonisana nomngani
wakhe ukuthi uzophuma kanjani kule nkinga abhekene nayo. Ngamafuphi wayezama

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ukuqondisa isimo esasikhona kumngani wakhe, emcebisa nangendlela angaphuma ngayo
kule nkinga. USibanyoni uqhuba uthi:

Cha nkosikazi, lolu daba lubucayi kakhulu kufanele

luphathiswe okwezikhali zamaMantungwa. Phela lezi
yizinkani zababili. Kungcono uThuthukani kube nguyena
okhuluma lolu daba ngoba akavelanga akhwele intaba
uThembekile ucasulwe ukuthi uThuthukani usethathe lolu
daba walunekela izwe kweluleka uMqondisi.
(Sibanyoni, 2015: 40)
Usahlalabela phambili umbhali ekuqhakambiseni ukuthi lo mlingiswa igama lakhe
lichaza yena uqobo. Igama lakhe lo mlingiswa abazange belithathele emoyeni kepha
umbhali wamnikeza ukuthi limembathe futhi kube ilona eliwumhlahlandlela empilweni
yakhe.

5.4.4 ULetheni

Igama lika Letheni noma lingaqondakali, kungathi igama elithi alibe sambuzo. Igama
likankosikazi kaThuthukani. Ngeke sakubalula ukuthi umbhali umqambe lo mlingiswa
ngokuthi alandelele igama lakhe ngokwezenzo. Lokhu sikusho ngoba alichazi lutho
okuhambisana nezigemegeme ezenzekayo. UTumane (2016: 93) uthi, ngokunjalo
umbhali nombhali, uma etha abalingiswa bakhe amagama, usuke azi ukuthi uzobetha
kanjani, yize abanye kuzenzakalela noma kuzifikela amagama abazoqamba ngawo
abalingiswa.

Umbhali uqambe lo mlingiswa ngegama nje elingenamnyombo ngokuhambisa nezenzo

zomlingiswa. Ukuqamba umlingiswa ngale ndlela nakho kubalulekile kakhulu ngoba
kuvusa ilukuluku kumuntu nofunda inoveli. Umfundi uyazibuza ukuthi iyozala nkomoni
ngenxa yokuthi igama aligaguli okungakhomba isiphetho salowo mlingiswa.

Ukuqamba kuSibanyoni kule noveli sikushayela izandla kakhulu ngoba, konke kuveze
inhloso yokubhalwa kwenoveli kanye nokusebenzisa abalingiswa ngendlela efanele.
Umlingiswa nomlingiswa umbhali ukwazile ukumfaka endaweni efanele futhi wangena
ngokufanele. Ukuqamba abalingiswa esebenzisa izindlela ezifana nalezi
ezisetshenziswe uSibanyoni kukhombisa ubuhlakani kanye nokuphumelela kombhalo
wakhe.

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5.5 Ubudlelwano obukhona emagameni abalingiswa kanye nezenzo zabo enovelini
ethi, Impi YaboMdabu Isethunjini

UButhelezi enovelini yakhe ayibhale eminyakeni eminingi eyedlule abalingiswa baqanjwe

ngezindlela ezihlukene, akusibona bonke abalingiswa abalandela amagama abanikezwe
wona. Umbhali abanye abalingiswa ubaqambe ngakho belu ukuthi baqhakambise
indikimba ethize, lapho umbhali ebheke khona umlingiswa bese emnikeza igama lakhe
ngokwesiqu sakhe.

5.5.1 UPoppie

Igama lo mlingiswa anikezwe lona alichazi lutho olutheni ngezenzo ezincike kulo.
Umbhali unikeze lo mlingiswa igama ngokubukeka kwakhe ngokwesiqu. Ukumqamba
kwakhe leli gama kusinikeza umnyombo othizeni ngempilo ayeyiphila. UPoppie unikezwe
igama lesiLungu ngoba lichaza indlela ayemuhle ngayo. UPoppie engagcini ngokuba
muhle, wayebukeka njengomuntu onenhliziyo enhle kakhulu, kanti akunjalo. Lokhu
kufakazela uNyathikazi (2017: 155) lapho ethi uPoppie intombazane enhle.

Incazelo yegama likaPoppie ecashunwe kuNyathikazi (2017) iveza ukuthi igama lakhe
lichaza ubuhle. Ukubhalwa kwenoveli kaButhelezi (1996) kuveza ukuthi umbhali
inoveli uyibhale ngesikhathi sakudala lapho impucuzeko yayingakafiki kahle kubantu
abamnyama. Lokhu kufakazelwa ukuthi umalume kaBafana wafika emzini kaBafana
edolobheni wabona okuningi ayengakange akubona selokhu azalwa. Amazwi avela
enovelini athi:

Kwakunokuduma okuncane okwakuqhamuka ngaphakathi

okwenza isivakashi sixakeke ukuthi kanti izimoto zipakwa
endlini yini. Kusobala ukuthi umshini wokuhlanza izingubo
wawuqhudelana nomshini wokukhuculula ukhaphethe
uhlangene nalona wamarekhodi namakhasethi. Sema
isivakashi sikhexile, sikhevile ukumangala nokukhathala
lokhu phela kade silibashuza sisuka eShowe.
(Buthelezi, 1996: 76)
Lokhu kuqhakambisa khona ukuthi indaba le umbhali ayibhalile uyibhale ngesikhathi
esendlule. Enovelini kuvela uCele ethuka uma ezwa kuduma imishini endlini angayazi
nokuthi eyani. Esikhathini sakudala uma umuntu eqanjwe igama lesiLungu, lokho
kwakwenza abantu bembuke ngelinye iso. Kungakho uNgubande (2000: 137) ethi,

133
eminyakeni eminingi edlule amagama abantu abaningi base-Afrika ayehambisana
nesimo senhlalo ngaleso sikhathi, ukuba negama lesiZulu kwakuthathwa njengesidala.

Lokhu uNgubande akuchazayo kunomthelela kakhulu ekuqanjweni kwalo mlingiswa

nangendlela enza ngakhona izinto. Incwadi kaShenge ibhalwe ngesikhathi lapho izwe
beseliqala khona ukuphucuzeka. UPoppie kukho konke ayekwenza enovelini kuveza
ubuyena nempilo yesiLungu ayeyiphila. Umbhali uqambe lo mlingiswa ngegama
lesiLungu ngoba lichaza ubuhle. Singasho ukuthi umbhali wayezama ukuveza
uPoppie ephila impilo ephilwa abamhlophe kodwa ewumuntu omnyama. UQwabe
(2019: 204) uphawula kanjena:

Lokhu kusetshenziswa kwezilimi ngokushintshana

emibhalweni owodwa njengoba kukhombisa uguquko
oselukhona emphakathini. Bekungamukelekile
kubashicileli kuqala kodwa manje sekuyemukeleka ngenxa
yokushintsha kwezinto empilweni kanye nenhlalo yabantu
nabalingiswa.
Igama likaPoppie liwumphumela waloluguquko uQwabe akhuluma ngalo. Imbangela
eyaletha ushintsho ngokuqanjwa kwamagama esiLungu kudala kwaba iyona
inkululeko kubantu abampisholo. Umbhali uveze lo mlingiswa njengomuntu
oziqhakambisayo kakhulu ngokwezenzo kanye nendlela adalwe ngayo. UPoppie
umbhali umveze njengomuntu olilandelayo igama lakhe kakhulu kusukela inoveli iqala
ize iyofika esiphethweni. Okukhulu kunakho konke uyazazi ukuthi muhle futhi uphila
impilo ephambili. Amazwi acashunwe enovelini athi:

Kungathi akuzukulunga Bafana ukuba abantu bakini babe

zishayamthetho eMpaphala bese beba nguhulumeni
nasemzini wami, kuthi uma kukhona abona kube
nemithetho engivimbelayo ukuba ngenze into engihlale
ngiyenza nsuku zonke. Angivumi ukuba ube inxusa
lesishayamthetho saseMpaphala uma ulapha kwami.
(Buthelezi, 1996: 64)

UPoppie umlungu omnyama inkosi, lokho kuvezwa ukuthi abantu baseMpaphala emzini
lakhe wayengabathandi. UPoppie kwakungamphathi kahle uma omalume bakaBafana
bezosuka nezimfundiso zasemakhaya bezozifaka emzini wakhe, kwazise yena uhlala
esiLungwini. Lokhu kuchaza ukuthi lo mlingiswa uphambana nenkolo yalapho aganele

134
khona ngoba nakhu yena ephila isiLungu. Ukwenza kanjena kukankosikazi kaBafana
kukhombisa ukuthi wayengenanhlonipho. Amazwi acashunwe enovelini athi:

Nami ukube ngazethela amagama ezingane zami ngabe

ngazethela izingane zami zathola amagama angcono. Pho-
ke ngahlulwa kwathiwa izingane zethu ngoMelody kanye no
Euthenesia.
(Buthelezi, 1996: 109)
Umbhali uveza ukuthi uBafana unkosikazi wakhe ubehlulwa, nakhu izingane wazetha
ngamagama abeLungu. Lokhu kufakazela ubuyena ngempilo ayeyiphila ngokushaya
indiva izinto zoMdabu. UNyathikazi (2017: 73) uthi:

The independence of women is diminishing mens

traditional value. Men and women used to exist in difference
spheres. A man’s spheres was work and survival. The
woman world was the home and children. There was no
confusion of roles. They knew exactly where they were
supposed to be.
(Inkululeko yabesifazane ishabalalise isithunzi nobumqoka
bamadoda. Kuqala abesilisa nabesifazane babehlukene
ngokwamaqhaza abo. Iqhaza lowesilisa kwakuwukumisa
abuye ondle ikhaya. nezingane. Kwakungekho ukudidizela
nokudideka. Yilowo nalowo wayeyazi indawo yakhe).
UNyathikazi (2017) uveza ukuthi ukufika kwesikhathi senkululeko kweza noshintsho
oluningi kubantu, okwabo bakushaya indiva bafuna okwezizwe. Nangu uPoppie kuvela
ukuthi uyamehlula umkhwenyana wakhe. Lokhu kucacisa khona ukuthi konke
ayekwenza uPoppie ubekwenza ngokuphila isiLungu kodwa engeyena umlungu.
Akazange agcine lapho, kepha indelelelo yayidla amagalane kuyena lo mlingiswa
ngoba ngisho nengane yakhe yentombazane yathandana nomLungu lokho
wakujabulela.

Izingane zakhe uPoppie zazifunda ezikoleni zabeLungu zingavumelekile ukuphuma

ngaphandle ziyodlala nezinye izingane. Ukwenza kukaPoppie ngale ndlela kuveza
impilo yesiLungu ayeyiphila. UPoppie kukho konke ayekwenza wayeqhakambisa
impilo yabamhlophe, ngoba imvamisa yibona abantu abavalela ingane zabo ezindlini,
zingaphumi ukuyodlala nezinye ingane. UButhelezi uthi:

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 Akakwazi neze ukulalela omunye umuntu umkami
ngaphandle kweziphathimandla asebenza nazo. Inkani
ngeyeselesele. Uma esekhulume into isuke isikhulunywe
owokugcina. Futhi njengoba esephase iziqu ze-M. A
kungathi lo M.A uwuthatha ngamawala. Thina lapho ekhaya
sesingamasotsha afanele enze lokho okuthandwa
ngumkami oselusiba jenene bhiligadiya nje. Umkami
akangilaleli futhi sewafundisa nezingane ukuba zingalaleli.
(Buthelezi (1996: 108)
UBafana uvezwa umbhali ekhononda ngokuziphatha kukaPoppie njengoba
wayefundile kakhulu. Umbhali uvezwa okuyikhona okwenzekayo esikhathini samanje
lapho abantu besifazane bephatha imizi ngoba befundile, abakhwenyana babo bafana
nezingane ezincane. Umbhali usaqhubeka nokuveza lo mlingiswa elandela igama
lakhe ngokwezenzo. Umbhali uveze lo mlingiswa ezama ukuveza indlela abantu
abamnyama ababephila ngayo ngenkathi izwe kade liphuma phansi kwengcindezelo,
sekuqala ukuba khona izinto okwakwaziwa ukuthi ezabantu abamhlophe kuphela.

UPoppie umlingiswa owayeyibukela phansi kakhulu impilo yabantu abamnyama.

Konke lo mlingiswa abekwenza ebekwenza phezu kokuthi yena ufundile kakhulu futhi
unemali yakhe. UButhelezi uphumelele ekuqambeni lo mlingiswa ngokumuveza
ngobunjalo bakhe futhi aphinde alandele igama lakhe.

5.5.2 UMelody no-Euthenasia

Igama likaMelody no-Euthenasia umbhali ubanikeze wona ngoba efuna

ukuqhakambisa izinjongo zikamama wabo empilweni yabo. Umama kaMelody impilo
yakhe ayeyiphila kwakuyimpilo yabantu abamhlophe. Igama likaMelody no-
Euthenasia balithole ngoba umama wabo ekholelwa kakhulu empilweni yesiLungu,
abantwana bakhe wabaqamba ngoba efuna bakhule bephila leyo mpilo. Kungakho
Dlamini (2017: 145) ethi igama lomuntu kwabaNsundu lithwele isiko lomuntu, lichaza
imvelaphi yakhe futhi lilawula nekusasa lakhe. Lokhu kuqanjwa kwamagama ngezinye
izizwe kwakuyindlela yokuphithanisa ingqondo yabantu abaNsundu.

Abalingiswa laba bazithola bephila impilo yabamhlophe ngoba nakhu bezalwa

uPoppie. Kuzo zonke izenzo zalabantwana bakaPoppie, ekwenzeni kwabo,
kwakubaphoqa ukuthi balandele isiLungu, umama wabo efuna baphile impilo yakhe
yokuphucezeka.

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5.5.3 UHlanganisani

Umbhali wethule lo mlingiswa ngegama likaHlanganisani elichaza yena uqobo.

Umntwana lona okhule ehlanganisa impilo yakhe kusukela ekukhuleni kwabo kanye
nabantu abazwana nabo. Umbhali uqambe leli gama lo mlingiswa ngenhloso
yokukhombisa ukuphokophelela phambili. UHlanganisa igama lakhe liveza yena uqobo,
umntwana ofunde esemncane kakhulu ukuzimela ngenxa yesimo akhule ngaphansi
kwaso sobubha. UNgema (2020: 116) uthi:

Poverty is when a person is unable to satify his or her most

basic need for survival necessities. A person is deemed
extremely poor if he or she is unable to afford food, water
and shelter. However, poverty also includes those people
who are unable to meet their daily food requirements as well
as proper housing, clean running tap water, flushing toilets,
electricity, transport, education and healthcare.
(Ububha ilapho umuntu ehluleka ukwanelisa izidingo zakhe
ezimqoka zempilo. Umuntu kuye kuthiwe uhlupheke
kakhulu uma ngabe ehluleka ukuzithengela ukudla, ukuba
namanzi kanye nendawo yokufihla ikhanda. Kodwa ke,
Noma ububha buhlanganisa nalabo bantu abangakwazi
ukuhlangabezana nezidingo zabo zokudla kwansuku
zonke, kanye nendawo yokuhlala efanele, amanzi
ompompi ahlanzekile, indlu encane enamanzi, ugesi,
ezokuthutha, imfundo, kanye nokunakekela okuyisisekelo
sempilo).
Igama likaHlanganisani lisuka khona ekwesweleni, ubengenaye umuntu
owayezobabheka njengabantwana ngaphandle kukaCele naye engathathi ndawo.
Umntwana lo obezisebenzela yena uma kumele athenge izingubo zesikole. Imali
ayeyithola uma kade esebenza lomntwana wayengakhohlwa udadewabo u-Uzithelile.
Wayazi ukuthi konke akutholayo kumele akuhlukanisele udadewabo. UButhelezi uthi:

UHlanganisani wayevuka ekuseni eyobutha

inkowankowane ayithengise ukuze kuthi nxa eya esikoleni
abe eseyenzile imadlana. Ngemuva kwesikole,
wayesebenza ezingadini zabeLungu khona Eshowe, kuthi
ngemuva kuka-5 aphindele khona enkowankowaneni. Yiyo
leyo madlana kaHlanganisani eyayikhokhela yena kanye
nowakwabo imali yesikole kanye nezingubo zokufunda.
(Buthelezi, 1996: 181)

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Impilo akhule ngaphansi kwayo uHlanganisani yamphoqelela ukuthi afunde ukuzimela.
UMbhali uveza uHlanganisani esebenza kanzima ngokuzikhandla ngaphambi kokuya
esikoleni noma esebuya esikoleni. Ukwenza kwalo mlingiswa kuchaza khona ukuthi
impilo yakhe yayincike kakhulu kuyena, kwakumele ehlanganise okuthize empilweni
ukuze naye agcine ephumelele. UButhelezi uthi:

Izingane zonke zakwaNgubane zangena kahle

emanyunivesithi njengokuzimisela kwazo. Zazifunda
ngemifundaze ngoba zazizimlomo kwezemidlalo, futhi
zikhaliphile nasezifundundweni. Njengoba besike sasho,
uHlanganisani yena waya eyunivesithi yakwaZulu kwathi u-
Euthenasia noMelody bona baya kwenye yala
mayunivesithi abezizwe aseThekwini kanti u-Uzithelile
yena waya eMichigan State University, phesheya eMelika.
(Buthelezi, 1996: 217)
Lo mlingiswa ukhombisa ukuthi impilo isetshenzelwa kanzima ukuze uphumelele. Lo
mbhali uthule lo mlingiswa ngokulandela igama lakhe, njengoba kukho konke
akwenzayo lo mlingiswa kuveza ukuthi ukhule ewumuntu ozama impilo Yingakho
umbhali emnikeze igama elithi uHlanganisani.

Umbhali uzama ukuveza okwehlukile ngegama lalo mlingiswa okuyikho ukuthi akukho
okwendlula ukuphokophelela empilweni. Umlingiswa lona ubonakala elilandela igama
lakhe ngoba kuvela ukuthi ekugcineni uyena owagcina ehlanganisa umndeni
wakwaNgubane. Nangempela ugcina uhlangene ngenxa yakhe.

5.5.4 UBafana

Amagama aphelele nguJohn Mbhabhadisi Ngubane, okuyiwona amagama

asemthethweni. Amagama anikezwe lo mlingiswa onke akhombisa ukuba nenhloso
ethizeni. Ngaphezu kwalokhu amagama kaBafana akhombisa ukukholwa kwabazali
bakhe kakhulu. Amagama alo mlingiswa asuselwe eBhayibhelini ngoba abazali bakhe
uBafana babekholwa kakhulu futhi lokhu kuvela kahle enovelini. Amazwi atholakala
enovelini athi:

Mbhabhadisi John Bafana Ngubane mshana wami

engimthandayo nengimkhonzile ngivulele ngingene
ngoba ngihamba ngodaba olukhulu oluthinta udadewenu
uLinono kanye nezingane zabo u-UZithelile
noHlanganisani.

138
 (Buthelezi, 1996: 1)
UButhelezi ekuqaleni uzama ukusivezela ukuthi amagama kaBafana maningi, kanti iningi
lamagama aqanjwe uBafana akhombisa khona ukuthi asuselwe ekukholweni. Amagama
kaBafana amaningi aqhakambisa ukukholwa kwakhe lo mlingiswa. UDlamini (2021: 63)
uthi ngokufika kwabantu abamhlophe, babephoqwa kuleli abantu abamnyama ukuthi
bathathe amagama obuKrestu. Abantu abamnyama bagcina sebethatha inkolo
yobuKrestu eyafika nabeLungu. Le nkolo yayenza abantu baqanjwe amagama esibili
esuselwa ebhayibhelini.

Amagama kaBafana acacile ukuthi ayesuselwa ebhayibhelini. UBafana igama lakhe

alivezwa ukuthi kungani lomlingiswa wanikezwa igama likaBafana. Amanye amagama
anikezwa wona uBafana avezwa umqondo osobola kakhulu okwedlula leli likaBafana
okuyilona elivezwe kakhulu embhalweni kaButhelezi. Igama elinye abizwe ngalo lo
mlingiswa igama elithi Vusumuzi. UNyathikazi (2017: 146) ufakaza ngokuthi athi
uButhelezi ukuvezile ukuthi cishe nabazali balo mlingiswa babenezinhloso
ngamagama akhe uma esekhulile. Okuphawulekayo yikhona ukuthi abazali balo
mlingiswa babengabantu abakholwayo.

UDlamini noNyathikazi siyavumelana nabo, ukuthi amagama atholakala eBhayibhelini

ayebalulekile kudala. Ukwembathiswa komuntu igama eliseBhayibhelini kuveza
okunye ngempilo yakhe okumele ayiphile. UBafana uhamba kuzona kanye izinyathelo
zamagama ayewaqanjwe abazali bakhe kanye nezenzo zakhe. UNgubane (2000: 118)
uthi, emibhalweni yobuciko umbhali uyakwazi ukuqamba umlingiswa igama
elihambelana nobulili bakhe. Kukhona uhlobo lwamagama othi uma uwafunda uvele
ubone ngokwakho ukuthi lo mlingiswa okukhulunywa ngaye lapha ongumnikazi
wegama ngabe umfana noma intombazane noma umbuzo.

UNgubane (2000) uveza iphuzu elibalulekile lapha ukuthi igama liyaqanjwa umlingiswa
ngenhloso yokuhlukanisa ubulili bakhe kwabanye. Igama likaBafana kungaba alinawo
umlando otheni futhi umbhali akucaci ukuthi wamqamba nganhlosoni. Okungenzeka
ukuthi waliqanjwa abazali ngokobulili ukuthi bejabulela ukuthi bathole umntwana
womfana. Akukho okukhombisa ukuthi lo mlingiswa igama lakhe wayeyililandela
ngezenzo ezithile ngoba lalingenancazelo etheni. Umbhali wanikeza uBafana igama
ngakho ukuthi wayewumuntu wesilisa.

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5.5.5 U-Uzithelile

Lo mlingiswa uyena umbhali amqambe ngegama lika-Uzithelile ngenhloso yokudlulisa

wona lo myalezo wesihloko senoveli esithi, Impi Yabomdabu Isethunjini. Umlingiswa
lona oqanjwe leli gama wenziwe wabhekana nezinkinga eziningi ekhula njengoba
umalume wakhe wayeyobacelela kuBafana ukuthi abakhulise. Umbhali unikeze lo
mlingiswa igama ngoba nakhu elishinga. Amazwi avela enovelini athi:

U-Uzithelile wayekhalima izinkomo zakubo elwa

nokuzihlukanisa nalezi zinkomo ezazisaya ediphini, nakhu
phela ezakhe zase zibuya khona ediphini. Wayelivukela
idiphu u-Uzithelile ukuze afike ngesikhathi esikoleni yize
idiphu lalibuqama nakubo.
(Buthelezi, 1996: 30)
Uvezwa eyishinga le ntombazane. Okokuqala ikhona nje ukuthi ulusa izinkomo, aphinde
izihambise ediphini kodwa ayintombazane. Akugcinanga lapho, encwadini lo mlingiswa
uvezwa ekhombisa ukuphokophelela phambili. Indlela ayezikhandla ngayo u-Uzithelile
ngisho ekuluseni abafana wayengabanike thuba ngoba wayebashaya, kuyishinga le
ntombazane eyaziwayo. UButhelezi ubongela u-Uzithelile uthi:

Uzithelile msobho etswayini

Kawuzanga ngani kuwayini
Lona elisiqhwaga nomdeleli kwabaningi
Elisibiza sezindimbane zamadelunina
Kodwa libe limkhothamela u-UZithelile
Lo mlingiswa ngokuhlabana kwakhe wagcina esethola izibongo ngoba ayekwenza
kwakuhlula ngisho abafana okuyibona okulindeleke ukuthi bakwenze. Lokhu kukhomba
ukuthi wayeyishinga kakhulu lentombazane. Akukho okutheni ngalo igama lika-
Uzithelile ngaphandle kokuthi, umbhali indlela ayisebenzisa ngaleli gama iveza
ukuphokophela. Lokhu kuchaza ukuthi yonke inkinga ayebhekene nayo lo mlingiswa
empilweni yakhe yayizithelile ngoba wayezoyinqoba. UButhelezi eqamba lo mlingiswa
lona singamshayela elikhulu ihlombe ngoba umqambe umlingiswa ngendlela
eseqophelweni eliphezulu.

Lo mlingiswa umqambe emyamanisa nesihloko senoveli futhi kungagcini lapho umbhali

wayezama ukugqamisa ukuthi ukubekezela kuzala impumelelo. Aukho lapho lo

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mlingiswa ayengakuzuza ukube akazange asebenze kanzima empilweni yakhe. Lo
mlingiswa unikeza abafundi ithemba ngakho ukuthi ukubekezela kuzala impumelelo.

5.5.6 UCele

Lo mlingiswa uqanjwe ngesibongo sakhe kule noveli kaButhelezi. Umbhali ukwenza

lokhu ngoba efuna ukuqhakambisa ubukhulu kanye nokuhlonishwa kwakhe uCele
njengendoda enganiwe enenkosikazi. Umbhali uveze lo mlingiswa njengomuntu omdala
okuwuyena owayezama ukuxazulula inkinga eyayikhona ezinganeni zikadadewabo
kaBafana. Umbhali umuveze uCele ethatha indawo yakhe ngendlela aqanjwe ngayo.
Amazwi atholakala enovelini athi:

Akakunakinga uCele ukudinwa komshana wakhe kodwa

waqhubeka nokucelela izingane zikaLinono ikhaya
ngokuthi zona izingane zikaLinono azinacala, futhi
azicelanga ukuba uLinono azilethe lapha emhlabeni bese
umhlaba uyazijezisa. Thina no mshana asingazijezisi.
(Buthelezi, 1996: 1)
Umbhali uveza lo mlingiswa esuka eMpaphala eya lapho kuhlala khona uBafana.
Inhloso kwakuwuzocelela izingane zikadadewabo kaBafana ukuba zizohlala naye
uBafana. UCele njengomalume wakhe wayezama ukuthi izingane zikaLinono
zingahlupheki ekhona uBafana. Lokho akuzange kwenzeke ngoba uBafana wamchitha.
Ukwenza kwakhe kanjena uCele kuveza ubunumzane bakhe embhalweni kaButhelezi
njengomuntu omdala okunguyena owayengalekelela izingane zikaLinono. UButhelezi
uqhubeka uthi:

Kwaba umzukuzuku phakathi kukaBafana nomalume

uCele kwashuba kubangwa okuwuyena ozohlala
nezingane ezishiywa uLinono ekhaya. Ubafana wasethi
sengiphuthumisa izingane esikoleni kanye nomkami ngeke
ngisakwazi ukukunikeza esinye isikhathi ngoba
besingahlelanga.
(Buthelezi, 1996: 1)
UCele ufika uhlangabezana nembibizane emzini kamshana wakhe. Ngokwethemba
lakhe wayethembe ukuthi umshana wakhe uzomemukela kahle. UBafana umshiya
yedwa emuva kokunqaba ukuthi ahlale nezingane zikadewabo uLinono. Ukwenza
kwakhe ngale ndlela lo mlingiswa kuveza umnyombo wokuqanjwa kwegama ngesibongo

141
ekukhombiseni ukuthi umnumzane ohloniphekile. Kukho konke lo mlingiswa ayekwenza
enovelini kwakuveza ukuthi umnuzane. Izenzo zakhe zazikhombisa khona ukuthi
ungumzali futhi lokho ayekwenzwa wayekwenza ngenhloso. Umbhali ngokuqamba lo
mlingiswa ngalendlela amqambe ngayo kuveza ukuthi injulalwazi yokwethiwa kwagama
yayikhona emqondweni.

Isiphetho
Okwenzekile kulesi sahluko ukwethulwa kwengqikithi yokuqanjwa kwamagama kanye
nezenzo zabalingiswa. Ukuqanjwa komlingiswa ngamunye enovelini kuneqhaza elikhulu
okulibambayo, kanti futhi abanye abalingiswa bavele banikezwe amagama engasuselwa
ndawo. Kumanoveli ahlukene angenhla kuyavela ukuthi amakhono ayesetshenziwa
kudalwa namanje asasetshenziswa ekuqambeni abalingiswa. Kanjalo ababhali bahlezi
besebenzisa amakhono ahlukahlukene ukunikeza abalingiswa amagama. Isahluko lesi
esigqamise i-onomastic ebhekela ukuqanjwa kwamagama nokuqikelela ukuthi
abalingiswa abanikezwa amagama nje kuphela kodwa igama anikwezwa lona uqanjwa
kwenhloso. Igama umlingiswa aaqanjwa lona kumele lixhumane nokuyikhona azokwenza
enovelini.

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 ISAHLUKO SESITHUPHA
ISIPHETHO NEZIPHAKAMISO ZOCWANINGO
6.1 Isingeniso
Inhlosongqangi yokwenza lolu cwaningo bekuwukucaba kahle indlela ngekhono
ababhali abalisebenzisayo uma beqamba abalingiswa kubhekwa izenzo zabo.
Ucwaningo lolu lukhombisile ukuthi amagama abalingiswa aqanjwa ngezindlela
ezihlukene, okungaba ukudlulisa umyalezo ngomlingiswa, ukuveza izinto azozenza
enovelini kanjalo nokufeza izinhloso zombhali. Okuvelile ngokuqanjwa kwamagama
ukuthi izindlela ababhali abazisebenzisayo ukuqamba abalingiswa ziyehlukana kodwa
inhloso isuke iyodwa, okuwukubumba abalingiswa abazokwenza izinto ezenziwa
abantu enovelini.

6.2 Ukufingqwa kwezahluko

Isahluko sokuqala

Kulesi sahluko kulapho bekubhekwa khona kabanzi ngesihloko socwaningo

ngamagama atholakala kumanoveli amathathu akhethiwe. Kuvezwe intshisekelo
yocwaningo ukuthi ngabe yini lena esuse umcwaningi phansi ukuthi enze lolu
cwaningo. Kuphindwe kwavezwa inhloso yocwaningo okuyiyona eyinhlosongqangi
yocwaningo. Kubuywe kwabhekwa imibuzo okuyiyona ebilawula ucwaningo.
Kuphinde kwethulwa ukwethembeka kocwaningo kanye nezindlela okuyizona
ezizoqhuba ucwaningo. Lesi sahluko siphinde sabheka umlando wababhali
bamanoveli akhethiwe kanye nesifinyezo samanoveli akhethiwe.

Isahluko sesibili

Ingxenye yesibili yocwaningo igxile kakhulu ekubhekeni imibhalo yabanye ongoti

ababhale ngabalingiswa ngesihloko esifuze esocwaningo. Lokhu umcwaningi
ukwenze ngokuthi abheke ukuqanjwa kwamagama ocwaningweni oselwenziwe
emazweni angaphandle kwase-Afrika. Inhlosongqangi yokububuyekezwa
kwemibhalo ukubheka ukuthi abanye abacwaningi ababhalile ngokuqanjwa
kwamagama bathini. Kanjalo nokuthekela olwazini lwabo ukuthi kukhona yini
abakushoyo okuhlobene nesihloko socwaningo.

Isahluko sesithathu

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Lesi sahluko siveze izindlela okuyizona ezizosetshenziswa ukuqhuba lolu cwaningo.
Kuphinde kwavezwa injulalwazi ezosingatha ucwaningo, kusukela ekuqaleni kuze
kuyofika ekugcineni. Umcwaningi uphinde wachaza ubudlelwano obukhona
ocwaningweni ngenjulalwazi okuyiyona ezosetshenziswa.

Isahluko sesine

Umcwaningi kulesi sahluko ugxile kubalingiswa abatholakala kuwona omathathu

amanoveli. Kubhekwe ikhono lokuqanjwa kwabalingiswa kumanoveli akhethiwe
nokuvezwa kwabo. Umcwaningi obekuyikhona abekufuna yikho ukubheka ukuthi
ngabe ababhali kumanoveli basebenzise liphi ikhono ukuqamba abalingiswa.
Abalingiswa bavezwa ngezindlela ezihlukene kumanoveli Lapha umcwaningi uvezile
ukuthi umlingiswa ngamunye umbhali umvezwe kanjani enovelini.

Isahluko sesihlanu

Lengxenye igxile kakhulu ebudlelwaneni obukhona phakathi kwamagama abalingiswa

kanye nezenzo zabo. Ucwaningo luvezile ubudlelwano obukhona phakathi
kwamagama abalingiswa nezenzo zabo ukuthi kuyambisana yini. Amagama
abalingiswa achaza bona nezinqotho kodwa abanye abalingiswa banikezwiwe
amagama angachazi lutho olutheni uma kubhekwa izenzo zabo.

Isahluko sesithupha

Isahluko sokugcina lesi, kunoma yiluphi ucwaningo umbhali usuke eseqoqa

ucwaningo lwakhe. Isahluko esihlukanisa inhloko nesixhanti ngolwazi olutholakele
kwethulwa izincomo neziphakamiso zocwaningo.

6.3 Okutholakele ocwaningweni

Ukuqanjwa kwamagama abalingiswa kuhambisana nekhono lombhali ngamunye.

Amanoveli amathathu akhethiwe aveza ukuthi ababhali bakwazile ukuqamba
abalingiswa kumanoveli abo futhi izindlela zokuqamba abalingiswa okuyizona
okumele bazilandele bazilandelile. Ucwaningo luvezile ukuthi izindlela zokuqamba
abalingiswa zihlukene, kodwa noma zihlukene abalingiswa banikezwa imisebenzi
efanayo kumanoveli ngokwehlukana kwabo.

Ucwaningo luthole ukuthi ababhali bamanoveli, uma beqamba abalingiswa esikhathini

esiningi, bababumba ngendlela yokuthi balandele amagama wabo. Emanovelini

144
abhekiwe, kuvele ukuthi abalingiswa babalulekile emanovelini. Ucwaningo luphinde
lwathola ukuthi akuwona wonke amanoveli lapho othola khona abalingiswa belandela
amagama wabo. Ukuqamba amagama abalingiswa angachazi lutho ngabo
kubalulekile ngoba kunyusa ilukuluku kumfundi ngenxa yokulangazelela isiphetho.
Umlingiswa uma eqanjwe ngoSathane vele umfundi ulindele ukubona ubusathane
kuyena ngale kokuyifunda incwadi.

Ekwenzeni ucwaningo lolu, kwembulekile ukuthi kubalulekile ukuqamba abalingiswa

uxube izindlela obanikeza ngakhona amagama. Ukungaqambi abalingiswa
kulandelwa indlela eyodwa, kusiza kubamfundi ngoba isiphetho abasheshi besithole
ngokucubungula amagama abalingiswa. Ukuqamba ngale ndlela kuvezwe
njengobuciko kubabhali. Ucwaningo luphinde lwaveza ukuthi abanye abalingiswa
emanovelini bayawalandela amagama abanikezwe wona.

Abalingiswa emanoveli akhethiwe basebenzise amakhono ahlukene ekuqambeni

abalingiswa. Abalingiswa bayawalandela amagama abanikezwe wona ngokwenza
kanti abanye akunjalo. Abalingiswa bayahambisana namagama abanikezwe wona
kumanoveli ocwaningo. Ababhali banikeze abalingiswa amagama afanele ngendlela
elindelekile uma kubhekwa injulalwazi ecwaninga ngamagama i-onomastiki, lokho
okusenza sisho ngelikhulu iqholo ukuthi abalingiswa kumanoveli ocwaningo
akhethiwe baqanjwe ngendlela okuyiyona.

6.3.1 Ikhono lokuqamba kwabalingiswa

Isahluko sesine sikuveze ngokusobala ukuthi ababhali basebenzisa amakhono

ehlukene ukuqamba abalingiswa kumanoveli wabo. Umbhali uyamnikeza umlingiswa
igama elingenancazelo etheni ngokwezenzo zakhe. Kulenoveli ethi Inkinsela
YaseMgungundlovu, umbhali abalingiswa ubaveze ngokwezenzo zabo, futhi
ubaqambe ngokuhambisanayo nesikhathi ababephila kusona. Okunye okuvelile
kumanoveli ocwaningweni ukuthi indlela yokuqamba abalingiswa belandela amagama
abo ngezenzo kuhle kuphinde kube kubi. Lokhu kudalwa ukuthi uma umbhali elandela
indlela eyodwa yokuqamba abalingiswa kungase kungamkhuthazi umfundi ukuthi
aqhubekele phambili nokufunda inoveli ngoba, usuke esazi ukuthi lowo mlingiswa
uzokwenza noma uzophetha kanjani. Ababhali kumanoveli womathathu baveze
ubuhlakani obuhlukene ngokuqanjwa kwabalingiswa.

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Inkinsela YaseMgungundlovu iveze abalingiswa abaqanjwe ngezibongo zabo,
uMkhwanazi, uMaNtuli nabanye abalingiswa, amagama abo ahambisana nesizathu
sokuhlonipheka kwalabalingiswa. Ukuveza ukuthi bashadile futhi bashadelwe.
Amagama lawa aqanjwe ngesimo senhlonipho futhi nokuthi abanikezwe lamagama
bawalandele ngokwendawo ababekwe kuyona. Siphinde sithole amagama afana
noThoko, Themba, Diliza, abalingiswa laba abaqanjwe ngokulandela amagama abo
ngezenzo zabo. Umbhali le noveli uyibhale ngenhloso yokuveza ubunjalo
babalingiswa. Inoveli ethi Impi Yabamdabu Isethunjini, umbhali naye usebenzise
indlela efanayo nendlela esetshenziswe enovelini kaNyembezi esihloko sithi,
Zihlangene phezulu. Ababhali bakhombise amakhono alindelekile uma kubhalwa
amanoveli bese kuhluka kuwona amagama abalingiswa ukuthi bawaveza kanjani.
Amakhono okuqamba ababhali bawakhombise kuwona womathathu amanoveli futhi
babavezile belandela amagama abanikezwe wona abanye abalingiswa.

6.3.2 Amagama abalingiswa kanye nezenzo zabo

Emibhalweni yobuciko efana nawo amanoveli kubalulekile ukuthi umbhali abumbe

abalingiswa bakhe ngokulandela amagama abo. Abanye ababhali lokhu bayakutusa
futhi babuye bekuhlabe. Baveza ukuthi imbangela yalokho ukuthi baveza ukuthi lokho
kungaliqeda ilukuluku kumfundi. Emanovelini ocwaningo kuvelile ukuthi abalingiswa
abaningi balandela amagama abanikezwe wona, futhi bakhona nabalingiswa
abanikeziwe nje amagama kodwa angavezi lutho ngokwezenzo. Okuphawulekayo
ngalengxenye ukuthi ocwaningweni kuvelile ukuthi umbhali kumele angayisebenzisi
indlela eyodwa ekuqambeni abalingiswa, ikakhulukazi ukuthi balandele amagama
abo. UDlamini (2021) uthi amagama abalingiswa ayaliveza iqhaza elizobanjwa
umlingiswa endabeni, isibonelo esisobala, igama likaThemba. Abazali bakhe
bathembe yena kukhona konke njengomfana omdala kwabo.

6.4 Iziphakamiso zocwaningo

Akukho izingqinamba ezitheni umcwaningi ahlangabezana nazo enza lolu cwaningo.

Abantu asebecwaning ngaphansi kwalomkhakha we-onomastiki baningi kodwa
kubukeka begxile kakhulu endaweni eyodwa uma kubhekwa amagama abalingiswa,
kakhulu ekutheni abalingiswa bavezwa kanjani emibhalweni nezinto okuyizona
abazenzayo ukugqamisa ubunjalo babo. Ucwaningo luphinde lwathola ukuthi
abacwaningi kakhulu ngamagama esimanje avela emanovelini abhalwa manje.

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Ukushintsha kwesikhathi kwaletha izinguquko eziningi, abanye bashona eceleni
kwaba zinhlanga zimuka nomoya belahla okwabo. Amagama abalingiswa
ayesetshenziswa kudala namagama asetshenziswa manje awefani kodwa inhloso
iyodwa kwehluka indlela umbhali okuyiyona ayisebenzisayo kanye nomongo wegama.

Imibhalo ebhalwa esikhathini samanje inamagama avelayo, kuneqeqebana labantu

abatusa amagama esilungu, ikakhulu uma beqamba abalingiswa emibhalweni
yoMdabu. Lokhu kwenza ukuthi isizukulwane esizayo singabi nesisekelo esihle. Lolo
khondolo lungawela nasesizukulwaneni esizayo. Amagama awagcini ngokuba
amagama, kepha aqukethe izilokotho kanye nezifiso kulowo osuke eqanjiwe.
Abacwaningi abasazocwaninga ngokuqanjwa kwamagama kumele baqinise ngoba
ukushintsha kwesikhathi kuza noshintsho emagameni aqanjwayo, kanti nemiqondo
ayiqukethe ayifani nhlobo.

Ababhali bamanoveli athi, INkinsela YaseMgungundlovu, Impi YaboMdabu Isethunjini

kanye nethi-Zihlangene Phezulu sibashayela elikhulu ihlombe. Amanoveli abo aveza
amasu ahlukene emagameni abawanikeze abalingiswa. Umcwaningi uphakamisa
sikuphakamisa ukuthi ababhali abasazobhala kubalulekile ukuthi uma beqamba
amagama emanovelini abo benze okuyikhona okufanele bakwenze, bafeze izinhloso
zemibhalo yobuciko, bangaqambi igama ngoba kuyigama elithandwa uyena umbhali,
kumele abhekisise ukuthi lizongena ngokwanele yini embhalweni wakhe.

6.5 Imibuzo yocwaningo

Ucwaningo kumele luphendule imibuzo ekhona ngokucwaningwayo. Kanjalo

nalolucwaningo bekumele liphendule imibuzo. Ucwaningo luthole ukuthi ababhali
ababhale amanoveli obekucwaningwa ngawo basebenzise amakhono ahlukene
ekuqambeni abalingiswa babo. Abalingiswa baqanjwe ngokulandela amagama
abanikezwe wona. Ikhono abalisebenzisayo abalingiswa lithi alicishe lifane ngoba
liveza inhloso eyodwa ngokubumba abalingiswa. Eminye yemibuzo yocwaningo
bekuyikho ukubheka ukuthi bayahambisana yini abalingiswa namagama abanikezwe
wona. Abalingiswa bayahambisana ngokwezenzo zabo namagama abanikezwe wona
kuwona wonke amanoveli akhethiwe. Okunye okuphawulekayo ukuthi akuwona
wonke amagama ahambisana nezenzo zabalingiswa.

Lokhu kolunye uhlangothi bakuthatha njengekhono lokubhala. Ocwaningweni

ukuvezile uNtuli (2009) ukuthi ukukhandwa kwabalingiswa belandela amagama
147
abanikezwe wona kubuye kungabi kuhle uma kusetshenziswa ngaso sonke isikhathi.
Lokhu okwenza sisho ukuthi ababhali baqanjwe ngendlela efanele emibhalweni
ekhethiwe ocwaningweni.

6.6 Isiphetho

Ocwaningweni olwenziwe kuvelile ukuthi abalingiswa embhalweni yabo baqamba

abalingiswa babo ngezindlela ezihlukene. Maningi kakhulu amakhono
abawasebenzisayo ukuqamba abalingiswa babo. Ukuvezwa kwabalingiswa
namagama abaqanjwe wona kuyahambiselana namagama wabo abanikezwe wona.
Ababhali kumanoveli akhethiwe ocwaningweni bakhombise ukuqamba abalingiswa
ngezindlela ezingafani besebenzisa amakhono angefani futhi.

148
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