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News-Editorial 07/13/2007 03:57 PM

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Pan-Africanism and the 21st Century African Revolution: CCS Events


CCS 'Civil Society & Development'
course Sufian Bukurura & Dennis
Emancipation and Epistemological Questions A Wolpe Brutus 4-18 July 2007
Lecture by Horace G. Campbell 12 July 2007 Horace Campbell Wolpe Lecture: Pan-
Zulu Translation Africanism and the 21st Century
African Revolution 12 July 2007
View Slideshow from the Lecture Rob Compton 'Developmental State'
Debates from East Asia to South Africa
13 July 2007
Introduction CCS 'Civil Society & Development'
Pan Africanism arose as a philosophy to restore the course, Richard Ballard 9 July 2007
humanity and dignity of the African person and indeed CCS at the Toward an Africa Without
all humans. The concept of dignity and humanity has Borders conference: Patrick Bond,
Horace Campbell Dennis Brutus, Fatima Meer and David
gone through many iterations from the period of Moore Is South Africa Imperialist, Anti-
enslavement to the period of colonialism, segregation Imperialist, or Subimperialist? 8 July
and Jim Crow, the periods of apartheid and neo- 2007
colonialism to the current period of the HIV-AIDS Book Launch: Fit to Govern: The
pandemic when corporations have given themselves the Native Intelligence of Thabo Mbeki
Ronald Suresh Roberts & Patrick Bond
right to patent life forms. There are two very basic and
simple propositions. CCS at the Toward an Africa Without
Borders conference: Kiama Kaara,
The first is the idea that the African person is respected Grace Kwinjeh, Hopewell Gumbo, Femi
Aborisade 'Activism Across Borders',
as a human being. “Dignity in humans involves the Durban University of Technology, 6 July
earning or the expectation of personal respect or of 2007
esteem.” The second proposition is that Africans are Patrick Bond Volatile Capitalism and
human beings who think and have a right to live on the Global Poverty SANPAD 28 June 2007
planet earth. In the twenty first century, a human being Patrick Bond Reconcilation and
Economic Reaction in South Africa 3
is one who is defined in biological and spiritual terms
July 2007
and is different from cyborgs and robots (mechanical DURBAN REALITY TOUR 26 & 30 June
objects). 2007
James Ferguson Durban launch of
African peoples, especially those in the West, are Global Shadows: Africa in the
particularly sensitive to the mechanical conceptions of Neoliberal World Order 29 June 2007
James Ferguson The use and abuse of
humans from the period of the transatlantic Slave Trade the concept ‘neoliberalism’ 29 June
to the present. In the era of clones, cyborgs, robotics, 2007
artificial intelligence and genetic engineering the Trevor Ngwane, Moema Miranda,
question of what or who is a human and the dignity of Ashwin Desai & others Debate:Which
the human person has been reopened. way forward, World Social Forum? 28
June 2007
FILM WORLD PREMIERE: MBEKI
Pan Africanists in the twenty first century continue to UNAUTHORISED 28 June 2007
confront old questions of the hierarchy of humans that Pat Horn & Gaby Bikombo Durban's
became embedded in the Anglo American thought street trading wars: Why 500 arrests
through the period of the slave trade as well as the new and where now? 25 June 2007
theories dealing with potential transhumans. Dennis Brutus Elitism versus
Massification Equity and Redress in
South African Higher Education in the
The bio-political questions that are arising in this context of Global Capitalism 22 June
century of revolutionary technologies challenges all of 2007
humanity, but more so the African and Indigenous Shannon Walsh The G8 protests: Below,
persons who have been threatened with genocidal around and against 22 June 2007
Patrick Bond and Rehana Dada Launch
violence in past periods of ‘scientific’ advancements in of the edited book Climate Change,
capitalist societies. In this century, the conceptual skills Carbon Trading and Civil Society 16
along with the creative spirit and cultures of African June 2007
peoples remain one of the frontline weapons against the Patrick Bond and Rehana Dada ISS
attempts of capitalism to dehumanize and to turn Corruption & Governance Programme:
Climate Change Crisis:Is Carbon Trading
certain humans into mere body parts providing needed part of the Solution? 15 June 2007
tissues and organs for the rich. As some scientists Henning Melber CCS Seminar: Against
eagerly work towards the era of singularity (merging the G8: The Emperor's New Clothes at
humans with artificial intelligence) the old questions of Heiligendamm 12 June 2007
access to health care for all is now joined with the Maj Fiil and Sean Flynn Reflections on
Constitutional Challenges to Prepaid
burning question of saving the planet earth and reversing
Meters 5 June 2007
the global warming that threatens to envelop life as we Patrick Bond Lecture at SungKongHoe
know it now. University in Seoul 28 May 2007
Patrick Bond Lecture at Gyeongsang
It is the proposition of this presentation that we are University in Jinju, S.Korea 25 May

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News-Editorial 07/13/2007 03:57 PM

It is the proposition of this presentation that we are


living in a revolutionary period where the objective 2007
Chris Benner CCS Seminar:
conditions are ripe for serious transformation. The Informational Labour Processes and
challenge lay in the ideas and organization necessary to Civil Society Strategies 21 May 2007
mobilize human beings to intervene politically to change Ida Susser CCS Seminar: Plus ca
the mode of human economic organization. In the change: Women and AIDS in the Second
absence of a clear ideology and organization the neo- Millennium 17 May 2007
Jane Duncan Wolpe Lecture: The rise
conservatives at the helm of the world economy are of the disciplinary university 17 May
pushing humanity deeper into the era of counter 2007
revolution. This counter revolution is being driven by UKZN Community Activist Forum
ideas of neo-liberalism. However, the challenges of Seminar: University struggles and
global warming, warfare and destruction expose the challenges – then and now 16 May 2007
reality that the era of counter revolution is sharpening
Rod Burgess CCS Seminar: Globalisation
the need for an alternative to the old ideas of and Urban Fragmentation 15 May 2007
revolution.
Dudu Khumalo CCS Seminar: The Social
Hurricanes, floods, and the pollution of the natural and cultural benefits of Umgeni River
that have been lost to the Inanda Dam
environment reinforce institutionalized racism and the 11 May 2007
social organization of society. New eugenic theories on MK Eelaventhan Seminar: Current
right breed of humans are trumpeted while the World Political Developments in Sri Lanka 8
Trade Organization proclaims notions of intellectual May 2007
property rights. At the same time a new brand of piracy Patrick Bond to speak at Cornell Univ
–labelled biopiracy- is unleashed in order to seize the and Monthly Review, NYC 7 May 2007
Llewellyn Leonard Seminar: Civil
last genetic materials of the planet. All these forms of society response to industrial risk 4 May
oppression and exploitation are legitimized with ideas of 2007
liberalization and freedom as the US capitalists jostle to Patrick Bond at U.Cal Berkeley African
dominate the planet from space. These challenges in the Studies on Zimbabwe 1 May 2007
era of new potentialities for breaking the old Patrick Bond on SA economy at
Stanford Univ colloquium 30 April 2007
backbreaking toiling of humans are linked to the old
challenges of exploitation, sexism, patriarchy and Patrick Bond to speak on Southern
heterosexism. Genocidal violence, warfare, economic African political economy at ActionAid
terrorism, obscene fundamentalism and the challenges in Washington 27 April 2007
of the racialized planet have given new significance to Mazibuko Jara (Amandla Publishing)
and Orlean Naidoo Seminar: Revisiting
the philosophy of Pan Africanism moving the concerns South Africa's transition: Contradictions
from the era of the Civil Rights movement and unity of and possibilities 26 April 2007
states to the question of the emancipation of human Patrick Bond E.Cape Wolpe lecture on
beings. Coega in Port Elizabeth 25 April 2007
Patrick Bond at Joburg climate change
Emancipation and emancipatory ideas have to be conference 23-24 April 2007
Mandisa Mbali Seminar: 'All about
redefined at every stage of the Pan African movement in conferences and per diems': A critical
so far as the politics of Pan Africanism has undergone reassessment of South African AIDS
changes over time. It was poignant that at the very activism 1994-1998, 20 April 2007
moment when Pan Africanists should have been Miloon Kothari Wolpe Lecture: Making
Real the Right to Housing 19 April 2007
celebrating the victory over apartheid in April 1994, the
fastest genocide in history unfolded in Rwanda John S.Saul Seminar: The Strange
challenging the basic Pan African creed: ‘that the Death of Liberated Southern Africa 3
African in one part of the world is responsible for the April 2007
condition of his brother and sister in other parts of the SIT Study Abroad South Africa:
Globalisation and Development: 2-5
world.’ This genocide in Rwanda, violent contestations
April 2007
for power all across the continent (the Democratic Ngũgĩ wa Thiong'o Wolpe
Republic of the Congo, Burundi, Ivory Coast, Chad,) and Lecture:Regaining our Tongues: The
crimes against humanity in Sudan along with the crude Challenges of Writing in Indigenous
materialism of neo-liberal globalization has awakened Languages 23 March 2007
Fanty Wariyai, Jonah Gbemre, Jome
new interest in the ideas and philosophies of the Akpoduado, Michael Keania Karikpo,
revolutionary traditions of the black liberation struggles. Comrade Che I. Ibegwura, Victor Chris
From the period of the Haitian Revolution through to the Egbe CCS and groundWork Seminar:
Bolivarian revolution of the 21st century, the Pan Environmental Injustice in the Niger
Delta: Lessons for Africa: 7 March 2007
African movement has been linked to the ideas and
practices of revolutionary thought and practice. Workshop on SA Biofuels Strategy: 5
March 2007
The ideas and philosophies of Pan Africanism are Peter Hudis Seminar on Developing a
sometimes considered a unitary phenomenon but Philosophically Grounded Alternative to
Capitalism: A Marxist-Humanist
Africans in various parts of the world reflect and write
Perspective: 5 March 2007
about Pan Africanism in many different ways. In short, Professor Fatima Meer Wolpe Lecture:
there is no one definition of what constitutes Activism for Democracy: 22 February
revolutionary Pan Africanism. What is, however, 2007
important is for us to grasp the emancipatory traditions Anil Naidoo Seminar on The Geopolitics
of the Water Justice Movement: From
within the Pan African movement and those thinkers Nairobi (2007) to Istanbul (2009): 31
who have developed a level of theoretical clarification January 2007
of what it means to be a free human, that is a human Teivo Teivainen Seminar on the WSF:
being freed from all forms of oppression. 17 January 2007
The World Social Forum - CCS
Philosophically a new cadre of intellectuals have been engagements: January 2007
Corinna Genschel Seminar on the WSF
interrogating the philosophy of Pan Africanism and its
and feminism: 12 January 2007
importance to the working peoples. Most importantly, George Galloway Wolpe Memorial
the progressive men and women of the continent have Lecture: 13 December 2006

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News-Editorial 07/13/2007 03:57 PM

Lecture: 13 December 2006


exposed the neo-colonial leaders at home and abroad. Social Movements Indaba 3-7 December
Thus far, in the written versions of African liberation, 2006
the centrality of African women have been in the main Archbishop Njongonkulu Ndungane
unrecorded in the dominant discourses on Pan Wolpe Lecture: 30 November 2006
The 2006 Corpse Awards for corporate
Africanism. In the words of one activist, ‘women did not misdeeds, cohosted with groundWork:
write books, but wrote history.’ Radical African feminists 10 November 2006
are not only calling for liberation and revolution but a WORLD SOCIAL FORUM DEBATE &
redefinition of the past in order to prepare for a BACKGROUND DOCUMENTS
different future. These Pan African feminists draw
inspiration from not simply the struggles of great Latest Publications
women, but from the day to day struggles for life itself. Climate Change, Carbon Trading and
It is from these struggles where the new theories of Pan Civil Society: Negative Returns on
Africanism emanate. In the words of Barbara Christian, South African Investments Edited by
‘people of color have always theorized—but in forms Patrick Bond, Rehana Dada & Graham Erion
A Political Programme for the World
quite different from the Western form of abstract logic.’ Social Forum ? Democracy, Substance
Harriet Tubman was one of those ancestors who wrote and Debate in the Bamako Appeal and
their theory by their political practice. This was the the Global Justice Movements Edited by
Jai Sen, Madhuresh Kumar, Patrick Bond &
theory of self organization, self-liberation and self
Peter Waterman
emancipation. In the twenty first century there are new The Accumulation of Capital in
scholars and thinkers who are not shy to retreat from Southern Africa Edited by Patrick Bond,
the abstract positivism of ‘the scientific method’ but to Horman Chitonge & Arndt Hopfmann
link to the spiritual essence of African men and women. Beyond Enclavity in African
Economies Edited by Patrick Bond, Guy
Mhone, Adebayo Olukoshi, Judica Amri-
At the end of the 20th Century, Phillipe Wamba’s book makhetha, Omano Edigheji, Tawanda Mutasah,
on Kinship moved the discussion from the level of Thandika Mkandawire, Codesria
politics of movements, governments and great Research Reports
individuals to the question of the lived experiences of Research Reports 2006 Vol 1: Yonk'
Indawo Umzabalazo Uyasivumela: New
Africans at home and abroad. In this way, Philippe
Work From Durban
Wamba was able to represent Pan Africanism both at the Research Reports 2005 Vol 2:
theoretical and intellectual discourses and at the level Problematising Resistance
of struggles of African peoples. Research Reports 2005 Vol 1: From
Local Processes To Global Forces
Drawing inspiration from his own transnational family Wolpe Lectures & Reviews
from the USA and the Democratic Republic of the Congo, Articulations: A Harold Wolpe
the experiences of young African immigrants such as Memorial Lecture Collection
Amadou Diallo and the struggles against police brutality. Seminars
Wamba was using an idea of Kinship which goes beyond CCS Reports
the traditional biological kinship to a cultural concept of CCS NewsLetter: May-August 2006
Kinship which echoed from Cheikh Anta Diop’s view of 2005 Annual Report
the Cultural Unity of Africa. Other Publications
Inquiring Activism: The Centre for
Diop’s conception of the cultural unity of Africa provided Civil Society Five Years On David
a profound starting point for the analysis of Pan Sogge
Africanism in the 21st century. This is for a number of
reasons.

Firstly, Diop refused to accept the division s in Africa


that has arisen from centuries of invasions. Hence, for
Diop the idea of unity does not accept the divisions
between sub-Saharan and North Africa.

Secondly, for Diop, the cultural unity of Africa was based


on the importance of the historical unity, the
psychological and linguistic unity of Africa.

Thirdly, this cultural unity transcended the artificial


construction of states and nations that arose as a result
of the imperialist partitioning of Africa at the Berlin
Conference.

Hence, the goals of Pan Africanism were to be based on


a federated state that returned to the principles of
matriarchy and the centrality of the woman in the public
life of Africa. This centrality was to be addressed
through a new and novel form of bicameralism in Africa.

For Diop, African Unity had to be built on the


independence and autonomy of African women and his
novel form of bicameralism was articulated in his book,
Black Africa: The Economic and Cultural basis for a
federated State.

Fourthly, and very importantly, Diop did not believe in


the Pan Africanism based on racial pigmentation. In his
own domestic life he transcended these divisions

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News-Editorial 07/13/2007 03:57 PM

between blackness and whiteness. Diop had not only laid


out the ideas for continental African Unity, but also the
ideas for a planetary civilization. In this way, Diop
moved the idea of Pan Africanism beyond that of black
people to the level of planetary unity of all peoples.
Diop was also breaking the binary divisions between
Europe and Africa in order to place the debate on Pan
Africanism in a wider field.

Zulu Translation

Imbumba –Yabantsundu kanye nombhedukazwe


wabaNtsundu kwiminyaka eyikhulu lamashumi ababili
nanye: Inkululeko kanye nemibuzo yesisusa

Ibhalwe u- Horace G. Campbell


Yahunyushwa u-Ntokozo Mthembu

Isambulelo
Imbumba –Yabantsundu iqhamuke njeng ‘onjulolwazi
ukuze ibuyisele ubuntu kanye nesithunzi kubantu
abaNtsundu futhi kulolonke uluntu. Umbono wesithunzi
kanye nobuntu usuhambe izigatshana eziningana ukusuka
ezikhathini zobugqila ukuya ekwebiweni kwezwe,
ubandlululo kanye nemthweshwana efana no –Jim
Crow[1], nezikhathi zobandlulo kanye nokwebiwa
kabusha kwezwe ukuya kwisikhathi samanje sengculazi
ngenkathi izimboni ezinkulu zizinikele kumalungelelo
okugweva nezinto eziphilisayo. Kukhona izindlela
ezimbili futhi neziphakamiso ezilula. Owokuqala umbono
ukuthi umuntu oNtsundu kumele ahlonishwe
njengomuntu.”Inhlonipho kubantu ifaka inzuzo
mhlwawumbe nokulindelekile uma uhlonipha noma
isithunzi”. Isiphakamiso sesibili ukuthi abantu
abaNtsundu bangabantu abazi ukuthi banelungelo
lokuphila emhlabeni. Kwiminyaka eyikhulu lamashumi
ababili nanye, umuntu ulowo ochazwa ngokwendalo futhi
nangokomoya futhi uhlukile konomgogwana noma
umshini owakhiwe. Abantu abaNtsundu, ikakhulukazi
labo abasemazweni aseNtshona bayazwela ukukwakhiwa
konomgogwana kwabantu ngenkathi yobugqila kuwelwa
ulwandle kuhwetshwa ngobugqila ukuza kulenkathi.
Kwisikhathi lapho kwakhiwa umuntu, onomgogwana,
izithonjana, ukwakhiwa kolwazi futhi nokwakhiwa
kwembewu umbuzo mayelana nokuthi mhlwawumbe
ubani owumuntu futhi nenhlonipho yobuntu isiphinde
yavulwa.

Imbumba –Yabantsundu Kwiminyaka eyikhulu lamashumi


ababili nanye iqhubeka nokubhekana nemibuzo emdala
yezigaba zabantu asebenezimpande kumbuso wamaNgisi
namaMelikana efundiswe ngenkathi sohwebo lobugqila
nangemibono eqondene nokushintshwa komuntu.

Imibuzo mayelana noshintsho kwembewu-


nezombangazwe ivela ngenkathi eyenziwa umbedukazwe
kwezobuciko eveza inselelo luwowonke umuntu, kodwa
ikakhulukazi kubaNtsundu nabantu bendabuko
abasatshiswa udlame olushabalalisayo ngezikhathi
ezidlule zokuthuthukisa ko’buchwepheshe’ kumphakathi
wogombela kwesabo. Kwinkathi lapho indlela nomoya
wokucabanga kanye namasiko abaNtsundu aqhubeka
enye indlela eqavile ukulwisana noqombela kwesabo
ukululaza futhi ukushintsha abanye abantu ukuba babe
nje abantu abandingeka uma kundika izitho ezithile
zomzimba yidlanzana ologombela kwesabo. Njengoba
abanye ochwepheshe basebenza kanzima ukufinyelela
kwisikhathi sobunye (ukuhlanganisa ulwazi lomuntu
kanye nelokwakhiwa) umbuzo wakudala wokufinyelela
kwizidingo zempilo manje sekuhlanganiswa nombuzo
oshisayo wokusindisa umhlaba futhi nokuhlehlisa
uksushisa komhlaba okusabisa ngokumboza impilo
Njengoba sazi manje.

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Kuyisiphakamiso salenkulumo ukuthi siphila ezikhathini


sombedukazwe lapho isikhathi soshintsho esifanele.
Inselelo isembonweni nasekuzihleleni nokuhlanganisa
abantu ukuba bangenelele ngokwezombangazwe
kushintshwe indlela yokuhweba. Ekungabini khona
kwendlela yolwazi ecacile futhi nenhlangano entsha
yokudla-ngoludala emnothweni wezwe kwenza abantu
kwisikhathi esiphikisanayo nombhedukazwe.
Lempikiswano nombhedukazwe iqhutshwa imibono
yenkohliso. Kodwa ke, inselelo yokushisa komhlaba,
izimpi nokucekelwa phantsi okuveza ubunjalo besikhathi
esiphikisana nombedukazwe sicija isidingo senye indlela
kunendlela yemibono emidala yombedukazwe.

Iziphepho, izikhukhula kanye nokungcola kwendalo


kugcizelela izakhiwo zobandlululo futhi nokuhlelwa
kabusha kumphakathi. Imibono emisha mayelana nohlobo
olufanele luyathakaselwa ibe iNhlangano iYomhlaba
Yokuhweba imemezela imibono yokuphathwa komhlaba
ngasese. Futhi isikhathi sohlobo olusha lokwebiwa
okubizwa ukushintshwa kwembewu kudedelwe ukuze
kuthathwe imbewu yokugcina esele emhlabeni. Zonke
lezizindlela zengcindezelo nokuxhashazwa zivumelekile
kwimibono yenkohliso nenkululeko njengoba ogombela
kwesabo i-Melika ilwela ukubusa umhlaba nomkhathi.
Lezizinselela kwinkathi lapho kukhona ithuba lokuqeda
indlela endala ephula iqolo kwabasebenzayo okuxhumene
ngendlela emdala yokucwasa ngokobulili, ukubusa
kwabesilisa bodwa futhi nongqingili. Udlame
lokushabalalisa isizwe, izimpi, udlame lohwebo, izindlela
zokuqala ezingaqondakali futhi nezinselelo zomhlaba
onobandlululo esezinike ukubaluleka kweMbumba
Yabantsundu ihambisa imibono ephuma kwisikhathi
sezinhlangano zamalungelo nobumbano kwamazwe
kumbuso wenkululeko kwabantu.

Inkululeko kanye nemibono ekhululayo kumele kucatshwe


kabusha kuzozonke izigaba zenhlangano Yembumba
Yabantsundu umasekufikwa kwezombangazwe
weWobumbano Lwabantsundu njenguka ishintshile
kwisikhathi ezidlule. Kwababuhlungu ngezikhathi kumele
kugujwe ukunqoma kobandlululo lwabamhlophe ngo April
1994, kodwa sibona ukubhujiswa eRwanda lokho kwafaka
inselelo kwizimpande zenkolelo ekuzibophezeleni
kwiMbumba Yabantsundu: ‘lokho kusho ukuthi umuntu
oNtsundu kuleyondawo akuyo emhlabeni ubophelekile
kwizimo zokuphila kwabafowabo nodadewabo abakwenye
indawo yomhlaba.’ Lolushatshalaliso eRwanda, udlame
lokulwelwa Amandla ombuso kulolonke izwekazi (e
Democratic Republic of Congo, Burundi, Ivory Coast,
Chad,) kanye nobugebengu obuqondene nobuntu e-Sudan
okuhambisana nokuzibonakalisa kwenkohliso entsha
yomhlaba esivuse izinhloso ezintsha kwimibono futhi
nakunjulolwazi lombhedukazwe ngokwamasiko
omzabalazo wenkululeleko. Kusukela ngenkathi
yombhedukazwe e-Haiti ukuya kumbhedukazwe wase-
Bolivia Kwiminyaka eyikhulu lamashumi ababili nanye,
inhlangano Yembumba YabaNtsundu selokhu yaxhumana
nemibono kanye nezindlela zombhedukazwe.

Imibono kanye nenjulolwazi Ngembumba YobuNtsundu


ngezinye isikhathi ibukeleka njengenezindlela
zokuhlanganyela kodwa abaNtsundu kwizindawo
ezahlukene emhlabeni zikhombisa futhi zibhala
ngeMbumba YabaNtsundu ngendlela eziningi ezahlukene.
Kafushane, akukho neyodwa ingcazo ngokwenza
umbhedukazwe weMbumba yobuNtsundu. Kodwa ke, into
ebalulekile kithina ukubambelela kumasu ombhedukazwe
wenkululeko ngaphakathi kwinhlangano Yobunye
yabaNtsundu futhi nakulabosolwazi abathuthukise izigaba
sokucacisa izindlela ezichaza ukuthi kusho ukuthini
umuntu okhululekile, lowo umuntu okhululiweyo
kulolonke uhlobo lwengcindezelo.

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Umasijula amajoni amasha osolwazi adingida injulolwazi


ngeMbumba yabaNtsundu futhi nokubaluleka kwabantu
abasebenzayo. Okubaluleke kakhulu, amadoda nomame
abanekusasa lezwekazi abakwazile ukuveza abaholi
benkohliso ekhaya nangaphesheya. Kuzekube manje,
emibhalweni eyahlukene yemizabalazo yenkululeko,
ukuzibandakanya komame abaNtsundu iyona into
engaqoshiwe kulenkathi yemibono ngeMbumba
ngobuNtsundu. Ngamazwi elinye ishoshozela ‘omame
abazibhalanga izincwadi, kodwa babhale umlando.’
Izivuthevuthe zomzabalazo womame zabaNtsundu azifuni
nje Inkululeko nombhedukazwe kepha ukuchazwa
kabusha kwisikhathi esedlule ukuze kulungiselwe ikusasa
elahlukile. Lezizivuthevuthe zomame azitholi nje
amandla emizabalazweni yamaqhawe omame, kodwa
emizabalazweni yansuku zonke nakuyona impilo uqobo.
Kuleyomizabalazo lapho indlela yokucabanga kabusha
Yembumba yobuNtsundu eqhamuka khona. Ngamazwi ka-
Barbara

Christian, ‘abantu abaNtsundu bahlale bejulile


ngemicabango kepha ngendlela ehlukile kunendlela
yaseNtshonalanga ngendlela ebukeka ngayo. U- Harriet

Tubman ungomunye wokhokho ababhala eyabo


imicabango ngokuzibandakanya nomzabalazo. Lowo
mcabango owokuzihlanganisa, ukuzikhulula futhi
nokuziqaqa. Kwiminyaka eyikhulu lamashumi ababili
nanye kukhona izifundiswa ezintsha nosolwazi abasha
abangasabi ukuhlehla kuhlelo ekuhanjiswana ‘indlela
yokucabanga’ kodwa baxhumana ngokomoya wobudoda
kanye nobumame bokubaNtsundu.

Ekupheleni kweminyaka eyikhulu lamashumi ababili,


incwadi ka- Phillipe Wamba emayelana *Nobudlelwano*
ihambisa ingxoxo Kusukela kwizigaba zombangazwe
wezinhlangano, ohulumeni kanye nabantu abakhulu
mayelana nombuzo *wolwazi oluphilile* lwabaNtsundu
ekhaya naphesheya. Ngalendlela, Philippe Wamba
wakwazi ukemela iMbumba yobuNtsundu kokubili
ngokujula futhi nangendlela enobuhlakani futhi esigabeni
somzabalazo wabantu abaNtsundu. Ethola amandla
kumndeni wakhe osemazweni e-Melika nase-Democratic
Republic of the Congo, naselwazini lwabasebenzi
abasebasha abasuka kude abanjengo Amadou Diallo futhi
namzabalazweni wokulwisana nenkohlakalo yamaphoyisa,
uWamba wasebenzisa ulwazi *ngobudlwelwano*
obuhamba budlule indlela yokuzalana ngokomndeni
ukuya esikweni Lobudlelwano elisuka kumbono ka-
Cheikh Anta Diop woKubumbana ngamasiko abaNtsundu.

Ukusungula kobumbano lwamasiko abaNtsundu kunikeza


isiqalo esihle ukucwaninga ngeMbumba YobuNtsundu
Kuleminyaka eyikhulu lamashumi ababili nanye. Lokhu
kungezizathu eziningi.

Okokuqala, uDiop uyanqaba ukwamukela ukuhlukaniswa


kweAfrika okwaqhamuka kumakhulu eminyaka
yokuhlaselwa. Njengoba, ngokukaDiop umbono
wobumbano awukwamukeli ukuhlukaniswa phakathi ko-
Gwadule olungephi kanye Namanhla neAfrika.

Okwesibili, ngokuka Diop, ubumbano lwamasiko lulele


ekubalulekeni komlando wobumbano, ngomqondo futhi
nagolwimi lobumbano lweAfrika,

Okwesithathu, usiko lobumbano ludlula amazwe


okwakhiwa futhi nazwe avele njengeziphuma zokwebiwa
kwezwe behlukanisa iAfrika ngokwe Ngqungquthela yase
Berlin.

Njengoba, izinjongo zeMbumba YobuNtsundu yayizoba


ekucazweni kwezwe lokho okubuyela kwimigomo
yobumame futhi ibuyisele endaweni yalo iqhaza lomame
kwimpilo yaseAfrika.

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News-Editorial 07/13/2007 03:57 PM

Ngoku kaDiop, Ubumbano lwabaNtsundu kumele


lwakhiwe enkululekweni futhi nokuzimela komame
baseAfrika futhi nendlela yokuzibandakanya ichazwe
encwadini yakhe, Black Africa: The Economic and
Cultural basis for a federal State.

Okwesine, futhi okubalulekile, uDiop akuzange akholelwe


kwiMbumba YobuNtsundu engaxhomekekanga
ngokwebala lesikhumba. Ngokwempilo yakhe yasekhaya
izidlulile izindlela zokuhlukaniswa ngobumnaya futhi
nangobumhlophe. UDiop akabekanga nje imibono
yobumbano yezwekazi, kepha futhi intuthuko yomhlaba
wonke. Ngalendlela, uDiop wahamba nendlela
yobumbano ukudlula ayabantu abamnyama ukufikelela
ekubumbaneni kwabantu umhlaba wonke. UDiop futhi
waqeda ukuhlukaniswa kabili phakathi kweEurope kanye
Afrika ukuze izizingxioxo zobumbano ngobuNtsundu
kufinyelele ezindaweni ezikude.

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