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I could have reacted in one of two ways: I could scold them for
their impertinence or I could listen to what they were saying. I
choose the latter.
(Makobane, 1995:116).
Ngesikhatsi kusalindzelwe kufika kwemnyaka nkhulungwane, umnyaka wa­
2000 phela, bantfu labamnyama batitfola basenkingeni yekungati kutsi
Iikusasa Iibaphatseleni. loku bekwentiwa kutsi abatati lapha beme khona,
bamakholwa ngalapha babe batsembele emasikweni abo lokunganambitseki
kahle enkholweni yamaKhrestu. Kantsi naku nenkholo yemaKhrestu
ikhuluma ngekutsi kungase kubhubhe live. Kwabalula kubantfu labakholelwa
enkholweni yesintfu ngobe bona bebati tjani, tihlahla, tilwane, Iilanga nako
konkhe lokukhona emhlabeni angeke nani kuntjintje kutawusolomane kunjalo
kepha tingcondvo tebantfu letitawuntjintja. Anyidoho, (1992) acashunwe
nguSelepe, (2000) ukubeka kucace loku nangemavi akhe abeka kanjena:
African societies and communities of African heritage people
worldwide are rushing into the 21 st century in a state of despair
and even panic. By certain ironies of history, they were
stamped into directions they did not intend to follow. And now,
breathless and quite dazed, they have arrived at a point where
they seem to have not only lost a sense of where they are or
shOUld be going, even a knowledge of they were before the
stampede. They are trapped in a state of staSiS, in what has
been desrcibed as "a culture of survival - not one
development".
(Selepe, 2000:13).
Manje bantfu nabatitfola bakulesimo lekukhulunywa ngaso kusho kona kufa
kwelive. lngani bantfwana batfola bumetima bekutsi batawufundzani
kubatali babo labantuntako. Phela bantfwana emasiko nenkholo bakufundza
kubatali babo, manje uma batali bangasati lutfo kulukhuni kutsi bantfwana
bangafundza intfo lenhle kuleso simo lesinjalo. Kungako King'ei, (1999)
akhala lapha ngalesimo lesingatsandzeki. Ngesingaye ucabanga kutsi
kutalwa kabusha kwelivekati Ie-Afrika kungaba ngilo Iikhambi lelingalungisa
lesimo. Asimuve nangemavi akhe King'ei abeka kanjena:
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