Ukucela umngeni kwezafobe ezingenaluxolo ngoKholo kunye nobuhlanga: iQhinga lokuKhuthaza iDiplomacy esebenzayo, uPhuhliso kunye noKhuselo.
Abstract
Le ntetho iphambili ijonge ukucela umngeni kwizikweko ezingenaluxolo ebezisetyenziswa kwaye zisaqhubeka zisetyenziswa kwiintetho zethu ezingokholo nobuhlanga njengenye yeendlela zokukhuthaza unxibelelwano olusebenzayo, uphuhliso kunye nokhuselo. Oku kubalulekile kuba izafobe ‘ayiyontetho nje emnandi. Amandla ezizekeliso axhomekeke kubuchule babo bokulinganisa amava amatsha ukuze kuvumeleke ukuba kuqondwe ummandla omtsha kunye nongekho ngqiqweni wamava ngokwemiqathango yangaphambili kunye nekhonkrithi engaphezulu, kwaye isebenze njengesiseko nesizathu sokwenziwa komgaqo-nkqubo. Ngoko ke, sifanele soyike ngenxa yezafobe eziye zaba yimali kwiintetho zethu ezingokholo nobuhlanga. Siva kwakhona kwaye kwakhona ukuba ubudlelwane bethu bubonisa njani ukusinda kukaDarwin. Ukuba siza kulwamkela olu phawu, siyakuthetheleleka ngokufanelekileyo ekuthinteleni bonke ubudlelwane babantu njengokuziphatha okukhohlakeleyo nokungaphucukanga ekungekho mntu kufuneka akunyamezele. Ngoko ke kufuneka sizichase ezo zikweko ezibeka ubudlelwane benkolo nobuhlanga kwindawo embi size sikhuthaze ukuziphatha okubi, ukungakhathali, nokuzingca.
intshayelelo
Ngexesha lentetho yakhe ye-16 kaJuni ngo-2015 kwi-Trump Tower kwisiXeko saseNew York ebhengeza iphulo lakhe lokuba ngumongameli wase-United States, umgqatswa weRiphabhlikhi uDonald Trump wathi "Xa iMexico ithumela abantu bayo, ayithumeli eyona nto ingcono. Abakuthumi, bakuthumela abantu abaneengxaki ezininzi kwaye bazisa ezo ngxaki. Beza neziyobisi, bazisa ubugebenga. Ngabadlwenguli kwaye abanye, ndicinga ukuba, ngabantu abalungileyo, kodwa ndithetha noonogada basemida kwaye basixelela ukuba sifumana ntoni” (Kohn, 2015). Isikweko esinjalo "nathi-nxamnye nabo", utsho uMgqabantshintshi wezoPolitiko we-CNN uSally Kohn, "ayisosidenge nje kuphela kodwa iyahlula kwaye iyingozi" (Kohn, 2015). Wongeza ngelithi “Kuqulunqo lukaTrump, ayingobantu baseMexico kuphela abangendawo-bonke ngabadlwenguli kunye nabaphathi beziyobisi, uTrump uthi ngaphandle kweenyani zokusekela oku-kodwa iMexico ilizwe libi, lithumela ngabom 'abo bantu' kunye ' ezo ngxaki'” (Kohn, 2015).
Kudliwanondlebe noNBC's Dibana ne-Press host Chuck Todd ukuze kusasazwe ngeCawe nge-20 kaSeptemba 2015, uBen Carson, omnye umgqatswa weRiphabhlikhi ye-White House, wathi: "Andiyi kumela ukuba sibeke umSilamsi ophethe esi sizwe. . Andiyi kuvumelana naloo nto "(Pengelly, 2015). Wandula ke uTodd wambuza: “Ngoko ngaba uyakholelwa ukuba ubuSilamsi buvumelana nomgaqo-siseko?” UCarson uphendule wathi: "Hayi, andiyenzi, andiyi" (Pengelly, 2015). NjengoMartin Pengelly, Guardian Umnxibelelanisi (e-UK) eNew York, uyasikhumbuza, “Inqaku le-VI lomgaqo-siseko wase-US lithi: Akukho Uvavanyo lonqulo luya kuze lufuneke njengeMfaneleko kuyo nayiphi na iOfisi okanye iTrasti yoluntu phantsi kweUnited States” yaye “Uhlengahlengiso lokuqala kumgaqo-siseko luyaqala. : ICongress ayiyi kwenza mthetho malunga nokusekwa kwenkolo, okanye inqanda ukusetyenziswa kwayo ngokukhululekileyo ... "(Pengelly, 2015).
Ngelixa uCarson wayenokuxolelwa ngenxa yokungaluhoyi ucalucalulo awalunyamezelayo njengomntu oselula wase-Afrika waseMelika nokuba ekubeni uninzi lwabantu baseAfrika ababekhotyokiswe eMerika babengamaSilamsi, ngoko ke, kunokwenzeka ukuba ookhokho bakhe babengamaSilamsi, akakwazi, nangona kunjalo. , uxolelwe ngenxa yokungazi ukuba i-Qur'an kunye ne-Islam kaThomas Jefferson yanceda njani ukubumba iimbono ze-American Founding Fathers ngenkolo kunye nokuhambelana kwe-Islam kunye nentando yesininzi kwaye, ngoko ke, uMgaqo-siseko waseMelika, unikwe into yokuba uyi-neurosurgeon kwaye ufunde kakuhle kakhulu. Njengoko uDenise A. Spellberg, unjingalwazi weMbali yamaSilamsi kunye nezifundo zaseMbindi Mpuma kwiYunivesithi yaseTexas eAustin, esebenzisa ubungqina obunamandla obusekwe kuphando olwenzekayo, utyhila kwincwadi yakhe ehlonelwa kakhulu enesihloko. Thomas Jefferson's Qur'an: Islam kunye nabaseki (2014), amaSilamsi adlale indima ebalulekileyo ekubumbeni iimbono zabaSeki baseMelika ngenkululeko yonqulo.
U-Spellberg udlulisela ibali lendlela ngo-1765-okt iminyaka eyi-11 ngaphambi kokuba abhale iSibhengezo seNkululeko, uThomas Jefferson wathenga iKurani, eyaphawula ukuqala komdla wakhe wobomi bonke kwiSilamsi, kwaye wayeya kuthenga iincwadi ezininzi ngembali yoMbindi Mpuma. , iilwimi, kunye nokuhamba, ukuthatha amanqaku amaninzi kwi-Islam njengoko ihambelana nomthetho oqhelekileyo wesiNgesi. Uphawula ukuba uJefferson wayefuna ukuqonda iSilamsi kuba ngo-1776 wayecinga ukuba amaSilamsi njengabemi belizwe lakhe elitsha. Ukhankanya ukuba abanye babaseki, uJefferson oyena uphambili phakathi kwabo, batsalela kwiimbono zokuKhanya malunga nonyamezelo lwamaSilamsi ukubumba into ebiyingxoxo eqikelelwayo kwisiseko solawulo eMelika. Ngale ndlela, amaSilamsi avela njengesiseko sentsomi sokwenza i-epoch-making, i-epoch-yahlukileyo yenkolo yaseMelika eya kuthi ibandakanye awona mancinci adelekileyo amaKatolika kunye namaYuda. Wongeza ukuba ingxabano kawonke-wonke enxulumene nokubandakanywa kwamaSilamsi, apho ezinye iintshaba zikaJefferson zezopolitiko ziya kumdelela de kwasekupheleni kobomi bakhe, kwavela isigqibo sokuba abaSeki balandela ukuseka isizwe samaProtestanti, njengoko basenokuba nabo. kwenziwe. Inene, njengoko ukukrokrelana ngobuSilamsi kunyamezeleka phakathi kwamaMelika afana noCarson kwaye amanani abemi bamaSilamsi aseMelika ekhula abe zizigidi, ingxelo kaSpellberg yolu luvo lubukhali lwabaseki ingxamiseke kakhulu kunangaphambili. Incwadi yakhe ibalulekile ekuqondeni iinjongo ezazikho ekudalweni kwe-United States kunye nefuthe layo elisisiseko kwisizukulwana sangoku nesezayo.
Ngapha koko, njengoko sibonisa kwezinye zeencwadi zethu zamaSilamsi (Bangura, 2003; Bangura, 2004; Bangura, 2005a; Bangura, 2005b; Bangura, 2011; kunye neBangura kunye ne-Al-Nouh, 2011), idemokhrasi yamaSilamsi iyahambelana nedemokhrasi yaseNtshona. , kunye neengcamango zokuthatha inxaxheba kwentando yesininzi kunye nenkululeko, njengoko kuboniswe yi-Rashidun Caliphate, sele sele ikhona kwihlabathi lamaSulumane aphakathi. Umzekelo, kwi Imithombo yoXolo yamaSilamsi, siphawula ukuba isithandi sobulumko esikhulu samaSilamsi uAl-Farabi, owazalwa ngu-Abu Nasr Ibn al-Farakh al-Farabi (870-980), owaziwa ngokuba “yinkosi yesibini” (njengoko uAristotle edla ngokubizwa ngokuba “yinkosi yokuqala”) , wenza ingcamango yelizwe lamaSilamsi elifezekileyo awathi walithelekisa nelikaPlato Ri phablikhi, nangona wemka kwimbono kaPlato yokuba imeko efanelekileyo ilawulwa sisithandi sobulumko ukumkani kwaye endaweni yoko wacebisa umprofeti (PBUH) onxulumene ngokuthe ngqo no-Allah/uThixo (SWT). Ukungabikho komprofeti, u-Al-Farabi wayethatha idemokhrasi njengeyona nto isondeleyo kwimeko efanelekileyo, ekhomba kwi-Rashidun Caliphate njengomzekelo kwimbali yamaSilamsi. Wachaza iinkalo ezintathu ezisisiseko zedemokhrasi yamaSilamsi: (1) inkokeli enyulwe ngabantu; (b) Sharia, enokuthi ithotywe ngabagwebi abalawulayo ukuba kuyimfuneko ngokusekelwe Iyafuneka- kunyanzelekile, mandub- okuvumelekileyo, mba-abangenamdla, haram-yalelweyo, kunye makruh-izothe; kwaye uzibophelele ekuzilolongeni (3) Shura, indlela ekhethekileyo yokubonisana eyenziwa nguMprofeti uMuhammad (PBUH). Songeza ukuba iingcamango zika-Al-Farabi zibonakala kwimisebenzi kaThomas Aquinas, uJean Jacques Rousseau, u-Immanuel Kant kunye nezinye iifilosofi zamaSilamsi ezamlandela (Bangura, 2004: 104-124).
Siphinde siphawule kwi Imithombo yoXolo yamaSilamsi ukuba igqwetha elikhulu lamaSilamsi kunye nososayensi wezopolitiko u-Abu Al-Hassan 'Ali Ibn Muhammad Ibn Habib Al-Mawardi (972-1058) wachaza imigaqo emithathu esisiseko esekelwe kuyo inkqubo yezopolitiko yamaSilamsi: (1) tawhid-inkolelo yokuba uAllah (SWT) nguMdali, uMxhasi kunye noMphathi wayo yonke into ekhoyo emhlabeni; (2) Risala-indlela apho umthetho ka-Allah (SWT) wehliswa kwaye wamkelwa; kunye (3) Khilifa okanye ukumelwa-umntu ufanele ukuba ngummeli ka-Allah (SWT) apha eMhlabeni. Uchaza ubume bedemokhrasi yamaSilamsi ngolu hlobo lulandelayo: (a) isebe lesigqeba elibandakanya Amir(b) isebe lowiso-mthetho okanye ibhunga leengcebiso elibandakanya Shurakunye (c) nesebe lezomthetho elibandakanya i Quadi abatolika i Sharia. Ukwabonelela ngale migaqo mine ilandelayo yesikhokhelo sikarhulumente: (1) injongo yombuso wamaSilamsi kukudala uluntu njengoko luqulunqwe kwiKur’an nakwiSunnah; (2) urhulumente uya kunyanzelisa i Sharia njengomthetho osisiseko karhulumente; (3) ulongamo lusebantwini—abantu banokuceba baze bamise naluphi na uhlobo loburhulumente oluvumelana nemigaqo emibini eyandulelayo kunye nokufaneleka kwexesha kunye nokusingqongileyo; (4) naluphi na uhlobo lombuso, kufuneka lusekelwe kumgaqo wokumelwa okudumileyo, kuba ulongamo lolwabantu (Bangura, 2004:143-167).
Siphinde sibonise Imithombo yoXolo yamaSilamsi ukuba iwaka leminyaka emva kwe-Al-Farabi, uMhlekazi u-Allama Muhammad Iqbal (1877-1938) wabonakalisa iCaliphate yamaSilamsi yokuqala njengehambelana nedemokhrasi. Ukuphikisa ukuba i-Islam ine "amagugu" yombutho wezoqoqosho kunye nedemokhrasi yemibutho yamaSilamsi, u-Iqbal wabiza iziko leendibano zowiso-mthetho ezikhethiweyo njengokuvuselela ubunyulu be-Islam (Bangura, 2004: 201-224).
Ngokwenene, ukuba ukholo kunye nobuhlanga zizinto eziphambili zezopolitiko kunye neempazamo zoluntu kwihlabathi lethu akunakuphikiswa. Ilizwe lilizwe eliqhelekileyo leemfazwe zonqulo nezobuhlanga. Oorhulumente bamazwe badla ngokuzama ukutyeshela nokucinezela iminqweno yonqulo nobuhlanga ngabanye, okanye banyanzelise imilinganiselo yabantu abakumgangatho ophezulu. Ukusabela, amaqela enkolo kunye nobuhlanga ahlanganisa kwaye abeke amabango kurhulumente ukusuka kumelo kunye nokuthatha inxaxheba ukuya ekukhuselweni kwamalungelo oluntu kunye nokuzimela. Iintshukumo zobuhlanga nezenkolo zithatha iindlela ezahlukeneyo ukusuka kumaqela ezopolitiko ukuya kwisenzo sobundlobongela (ukufumana okungakumbi malunga noku, bona iSaid kunye neBangura, 1991-1992).
Ubudlelwane bamazwe ngamazwe buqhubela phambili nokutshintsha ukusuka kwimbali yolawulo lwamazwe ukuya kucwangco oluntsonkothileyo apho amaqela obuhlanga kunye neenkolo akhuphisanayo ngempembelelo. Inkqubo yanamhlanje yelizwe jikelele ngaxeshanye idlamkile kwaye inabantu bonke ngakumbi kunenkqubo yezizwe ngezizwe esiyishiya ngasemva. Umzekelo, ngelixa eNtshona Yurophu abantu abahlukeneyo ngokwenkcubeko bayamanyana, eAfrika naseMpuma Yurophu amaqhina enkcubeko nolwimi angquzulana nemimandla yelizwe (ukufumana okungakumbi malunga noku, bona iSaid neBangura, 1991-1992).
Xa kujongwa ukhuphiswano kwimiba yokholo nobuhlanga, uhlalutyo lwentetho yolwimi lwesikweko lwesihloko lubalulekile kuba, njengoko ndibonisa kwenye indawo, izikweko “ayiyontetho nje emnandi” (Bangura, 2007:61; 2002:202). Amandla emizekeliso, njengoko uAnita Wenden ephawula, axhomekeke kubuchule babo bokulinganisa amava amatsha ukuze kuvumeleke ukuba kuqondwe isizinda samava amatsha ngokwemigaqo yangaphambili kunye nekhonkrithi ethe kratya, nokusebenza njengesiseko nesizathu sokuzithethelela. ukwenziwa komgaqo-nkqubo (1999:223). Kwakhona, njengoko uGeorge Lakoff noMark Johnson bayibeka,
Iingcamango ezilawula ukucinga kwethu aziyonto nje yengqondo. Bakwalawula ukusebenza kwethu kwemihla ngemihla, ukuya kuthi ga kwezona nkcukacha ziqhelekileyo. Iingcamango zethu zakha into esiyibonayo, indlela esijikeleza ngayo ihlabathi, kunye nendlela esinxulumana ngayo nabanye abantu. Inkqubo yethu yengqiqo ke ngoko idlala indima engundoqo ekuchazeni iinyaniso zethu zemihla ngemihla. Ukuba sichanekile ekucebiseni ukuba inkqubo yethu yengqiqo ubukhulu becala iyisikweko, ngoko indlela esicinga ngayo, into esidibana nayo, kwaye siyenza yonke imihla ngumcimbi wesikweko (1980: 3).
Xa sijonga isicatshulwa esandulelayo, sifanele soyike ngenxa yezafobe eziye zaba yimali kwiintetho zethu ezingokholo nobuhlanga. Siva kwakhona kwaye kwakhona ukuba ubudlelwane bethu bubonisa njani ukusinda kukaDarwin. Ukuba siyakwamkela olu phawu, siyakuthetheleleka ngokufanelekileyo ekuthinteleni lonke unxulumano loluntu njengokuziphatha okukhohlakeleyo nokungaphucukanga ekungafanelanga ukuba uluntu luyinyamezele. Ngenene, abameli bamalungelo abantu baye bayisebenzisa ngempumelelo inkcazelo enjalo ukutyhalela phambili kwindlela yabo.
Ngoko ke kufuneka sizichase ezo zikweko zilubeka kwindawo embi ubudlelwane bethu kwaye zikhuthaze ukuziphatha okubi, ukungakhathali, kwaye ekugqibeleni, ukuzingca. Ezinye zazo zikrwada kwaye ziyaqhuma nje ukuba zibonwe ukuba ziyintoni na, kodwa ezinye ziphucukile kwaye zakhelwe kuwo onke amalaphu enkqubo yethu yokucinga yangoku. Ezinye zinokushwankathelwa ngesilogeni; abanye abanawo kwanamagama. Ezinye zibonakala zingezozafobe konke konke, ngakumbi ugxininiso olungagungqiyo ekubalulekeni kokubawa, kwaye ezinye zibonakala zixoka kwakwesi siseko sombono wethu njengabantu ngabanye, ngokungathi nayiphi na ingqikelelo eyenye kuya kufuneka ichasene nomntu ngamnye, okanye imbi ngakumbi.
Owona mbuzo uphambili uphononongwayo apha ke ngoko ungqale ngqo: Zeziphi iindidi zezafobe ezixhaphakileyo kwiintetho zethu ezingokholo nobuhlanga? Noko ke, phambi kokuba uphendule lo mbuzo, kuyavakala ukuba kuthiwe thaca ingxoxo emfutshane yendlela yokusetyenziswa kwezafobe, kuba iyindlela ekuza kulandelwa ngayo uhlalutyo olusekelwe kuyo.
Inkqubo yoLwimi lweSikweko
Njengoko ndixela kwincwadi yethu enesihloko Izikweko ezingenaluxolo, izikweko zizafobe (oko kukuthi ukusetyenziswa kwamagama ngendlela ecacileyo nefuziselayo ukucebisa uthelekiso olukhanyayo kunye nokufana) ngokusekelwe ekucingeni ukufana phakathi kwezinto ezahlukileyo okanye izenzo ezithile (Bangura, 2002: 1). NgokukaDavid Crystal, ezi ntlobo zine zilandelayo zezafobe ziye zaqatshelwa (1992:249):
- Izikweko eziqhelekileyo zezo ziyinxalenye yokuqonda kwethu kwemihla ngemihla ngamava, kwaye zilungiswa ngaphandle komzamo, njengokuthi "ukulahlekelwa ngumsonto wengxabano."
- Izikweko zesihobe yandisa okanye udibanise izikweko zemihla ngemihla, ngakumbi ngeenjongo zoncwadi-kwaye le yindlela eli gama liqondwa ngayo ngokwesiko, kwimeko yesihobe.
- Izikweko zengcinga zizinto ezisezingqondweni zezithethi eziyimisela ngokuphandle inkqubo yaso yokucinga—ngokomzekelo, ingcamango ethi “Ukuxambulisana yimfazwe” isekelwe kwizafobe ezifana nezithi “Ndazihlasela iimbono zakhe.”
- Izikweko ezixubeneyo zisetyenziselwa ukudibanisa izafobe ezingazalaniyo okanye ezingahambelaniyo kwisivakalisi esinye, njengokuthi “Le yintsimi enyulu ekhulelweyo ngezinto ezinokwenzeka.”
Ngelixa ulwahlulo lukaCrystal luluncedo kakhulu ngokwembono yolwimi (ugxininiso kubudlelwane obuthathu phakathi kwesiqhelo, ulwimi, kunye noko kubhekiselele kuyo), ngokwembono yeepragmatiki zolwimi (ugxininiso kubudlelwane bepolyadic phakathi kwesiqhelo, isithethi, imeko, kunye nomphulaphuli), nangona kunjalo, uStephen Levinson ucebisa oku kulandelayo "ukuhlelwa kobuthathu bezafobe" (1983: 152-153):
- Izikweko ezizizo zezo zinemo ethi BE(x, y) njengokuthi “Iago is an eel.” Ukuze uziqonde, umameli/umfundi kufuneka akwazi ukwakha isifaniso esingqinelanayo.
- Izikweko ezixeliweyo zezo zinemo yengqikelelo u-G(x) okanye u-G(x, y) njengokuthi “uMwalimu Mazrui uqhubela phambili.” Ukuze uziqonde, umfundi kufuneka enze isifaniso esihambelanayo.
- Izikweko zentetho zezo zinendlela yokucinga u-G(y) echongwe ngokuba ivelaphi kwintetho ejikelezileyo xa icaciswa ngokoqobo.
Utshintsho lwesikweko ludla ngokubonakaliswa ligama elinentsingiselo ebambekayo elithatha ingqiqo engaphaya. Ngokomzekelo, njengoko uBrian Weinstein ebonisa,
Ngokudala ukufana ngequbuliso phakathi kwezinto ezaziwa kwaye ziqondwa, njengemoto okanye umatshini, kwaye yintoni entsonkothileyo kwaye edidayo, njengoluntu lwaseMelika, abaphulaphuli bayamangala, banyanzeleke ukuba benze ugqithiselo, kwaye mhlawumbi bayaqiniseka. Kwakhona bafumana isixhobo sokukhumbula—ibinzana lokubamba elichaza iingxaki ezinzima (1983:8).
Ngokwenene, ngokulawula izikweko, iinkokeli kunye nabantu abakumgangatho ophezulu banokudala izimvo neemvakalelo, ngakumbi xa abantu becinezelekile ngenxa yokungavisisani neengxaki zehlabathi. Kumaxesha anjalo, njengoko kubonisiwe kanye emva kohlaselo lweWorld Trade Center eNew York nePentagon eWashington, DC ngoSeptemba 11, 2001, inyambalala yabantu ilangazelela ukufumana iingcaciso nolwalathiso olulula: ngokomzekelo, “abahlaseli bangoSeptemba 11, 2001, 2002; I-2 iyayithiya iMelika ngenxa yobutyebi bayo, kuba amaMerika angabantu abalungileyo, kwaye iMelika kufuneka ibhomule abanqolobi naphi na apho babuyela khona kwixesha langaphambili "(Bangura, XNUMX: XNUMX).
Ngamazwi ka-Murray Edelman "iminqweno yangaphakathi nangaphandle ikhuthaza ukunamathela kuluhlu olukhethiweyo lweentsomi kunye nezikweko ezibumba iimbono zehlabathi lezopolitiko" (1971: 67). Kwelinye icala, uEdelman uthi, izikweko zisetyenziselwa ukutyhila iinyaniso ezingathandekiyo zemfazwe ngokuthi “ngumlo wedemokhrasi” okanye ngokubhekisele kugonyamelo neniyo-koloniyalizim “njengobukho.” Ngakolunye uhlangothi, ukongeza u-Edelman, izifaniso zisetyenziselwa ukulumkisa kunye nokucaphukisa abantu ngokubhekisela kumalungu ombutho wezopolitiko "njengabanqolobi" (1971: 65-74).
Ngokwenene, unxulumano phakathi kolwimi kunye nokuziphatha okunoxolo okanye ukungabi naluxolo kucace kangangokuba asifane sicinge ngako. Wonke umntu uyavuma, ngokutsho kukaBrian Weinstein, ukuba ulwimi lungundoqo kwibutho labantu kunye nobudlelwane phakathi kwabantu-ukuba sisiseko sempucuko. Ngaphandle kwale ndlela yonxibelelwano, uWeinstein uthi, akukho nkokeli zinokuyalela izixhobo ezifunekayo ukwenza inkqubo yezopolitiko enabela ngaphaya kosapho kunye nommelwane. Ukwaphawula ukuba, nangona sivuma ukuba isakhono sokuguqula amagama ngenjongo yokucenga abavoti yenye yeendlela abantu abazisebenzisayo ukuze bazuze kwaye babambelele egunyeni, kwaye siyazithanda izakhono zokuthetha nokubhala njengezipho, thina, nangona kunjalo, asikwenzi. Ukubona ulwimi njengento eyahlukileyo, njengerhafu, ephantsi kokhetho lwengqondo yeenkokeli eziphetheyo okanye ngabafazi kunye namadoda anqwenela ukuphumelela okanye ukuphembelela amandla. Wongeza ngelithi asiboni ulwimi kwimo okanye kwimali eyinkunzi luvelisa inzuzo enokulinganiswa kwabo banalo (Weinstein 1983:3). Omnye umba obalulekileyo ngolwimi kunye nokuziphatha okunoxolo kukuba, ukulandela uWeinstein,
Inkqubo yokwenza izigqibo ngenjongo yokwanelisa iimfuno zeqela, ukubumba uluntu ngokungqinelana neyona nto ifanelekileyo, ukusombulula iingxaki, kunye nokusebenzisana nolunye uluntu kwihlabathi eliguquguqukayo kusembindini wezopolitiko. Ukuqokelela kunye nokutyala imali eyinkunzi kudla ngokuba yinxalenye yenkqubo yezoqoqosho, kodwa xa abo bangabanini benkunzi beyisebenzisa ukuze babe nempembelelo negunya phezu kwabanye, ingena kwibala lezopolitiko. Ngoko ke, ukuba kunokwenzeka ukubonisa ukuba ulwimi ngumxholo wezigqibo zomgaqo-nkqubo kunye nokuba nempahla enika inzuzo, ityala linokwenziwa ukuze kufundwe ulwimi njengenye yezinto eziguquguqukayo ezivula okanye zivale umnyango kumandla, ubutyebi, kunye nodumo phakathi koluntu kunye negalelo kwimfazwe noxolo phakathi koluntu (1983: 3).
Ekubeni abantu besebenzisa izikweko njengokhetho besazi phakathi kweendidi zeendidi zolwimi ezineziphumo ezibalulekileyo zenkcubeko, ezoqoqosho, ezopolitiko, ezengqondo nezentlalo, ngakumbi xa izakhono zolwimi zingasasazwanga ngokulinganayo, eyona njongo iphambili yecandelo lohlalutyo lwedatha elandelayo kukubonisa ukuba Izafobe eziye zasetyenziswa kwiintetho zethu ezingokholo nobuhlanga zibandakanya iinjongo ezahlukeneyo. Owona mbuzo uphambili ke ngulo ulandelayo: Ingaba izafobe zinokuchongwa njani ngokucwangcisiweyo kwiintetho? Ukufumana impendulo yalo mbuzo, inkcazo kaLevinson malunga nezixhobo ezisetyenziselwa ukuhlalutya izikweko kwinkalo yepragmatiki yolwimi inenzuzo enkulu.
ULevinson uxoxa ngeethiyori ezintathu ezilubethelele phantsi uhlalutyo lwezikweko kwicandelo lepragmatiki yolwimi. Ithiyori yokuqala yile Ithiyori yokuthelekisa ethi, ngokukaLevinson, ithi “Izafobe zizifaniso ezinezixelo ezicinezelweyo okanye ezicinyiweyo zokufana” (1983:148). Ithiyori yesibini yi Ithiyori yokunxibelelana ethi, ilandela uLevinson, iphakamise ukuba “Izafobe lusetyenziso olukhethekileyo lwentetho yolwimi apho ibinzana elithi 'isikweko' (okanye Jolise) ifakwe kwenye ibinzana elithi 'ngokoqobo' (okanye isakhelo), ngokokude intsingiselo yogxininiso inxibelelane kunye utshintsho Intsingiselo ye- isakhelo, kwaye ngokuphambeneyo” (2983:148). Ithiyori yesithathu yi Ithiyori ngembalelwano ethi, njengoko i-Levinson isitsho, ibandakanya "ukwenziwa kwemephu yendawo yonke yokuqonda ukuya kwenye, evumela ukulandelwa okanye iimbalelwano ezininzi" (1983: 159). Kwezi zithuba zintathu, uLevinson ufumana i Ithiyori ngembalelwano ukuze ibe yeyona nto iluncedo kuba “inesidima sokunika ingxelo kwiimpawu ezaziwayo-kakuhle zezafobe: indalo 'engeyo-prepositional', okanye ukungacaciswa kokungeniswa kwesikweko esingeniswayo, utyekelo lokususa ikhonkrithi endaweni yamagama angabonakaliyo, kunye amanqanaba ahlukeneyo apho izafobe zinokuphumelela” (1983:160). ULevinson uqhubela phambili ecebisa ukusetyenziswa kwala manyathelo mathathu alandelayo ukuchonga izikweko kwisicatshulwa: (1) "i-akhawunti yendlela nayiphi na i-trope okanye ukusetyenziswa kwe-non-ngokoqobo yolwimi eyaziwayo"; (2) “ukwazi ukuba izafobe zahlulwe njani kwezinye iitropes;” (3) "Xa sele iqondwa, ukuchazwa kwezafobe kufuneka kuxhomekeke kwiimpawu zokukwazi kwethu ngokubanzi ukuqiqa ngokulinganisa" (1983: 161).
Izikweko ngoKholo
Njengomfundi wonxibelelwano luka-Abraham, kufanelekile ukuba ndiqale eli candelo ngento ethethwa ziZityhilelo kwiTorah eNgcwele, iBhayibhile eNgcwele, kunye neKurani eNgcwele ngolwimi. Le ilandelayo yimizekelo, omnye kwisebe ngalinye lika-Abraham, phakathi kweemfundiso ezininzi ezikwiZityhilelo:
ITorah Engcwele, iNdumiso 34:14 ithi: “Londoloza ulwimi lwakho ebubini, nomlomo wakho ungathethi nkohliso.”
IBhayibhile Engcwele, IMizekeliso 18:21 : “Ukufa nobomi kusemandleni olwimi; nabayithandayo baya kudla isiqhamo sayo.
I-Qur'an eNgcwele, iSurah Al-Nur 24: 24: "Ngaloo mini ulwimi lwabo, izandla zabo, neenyawo zabo ziya kungqina ngabo ngezenzo zabo."
Ngokusuka kwiimfundiso ezandulelayo, kuyabonakala ukuba ulwimi lunokuba ngunobangela apho igama elinye okanye angaphezulu anokonakalisa isidima sabantu, amaqela okanye ibutho labantu abanovelwano kakhulu. Eneneni, ukutyhubela izizukulwana, ukubamba ulwimi lukabani, ukungazichasi izithuko ezingento yanto, ukuba nomonde nobuhandiba kuye kwayiphelisa intshabalalo.
Inxalenye eseleyo yengxoxo elapha isekelwe kwisahluko sikaGeorge S. Kun esinomxholo othi “Inkolo Nomoya” kwincwadi yethu, Izikweko ezingenaluxolo (2002) apho athi xa uMartin Luther King, Omnci. wayesungula umzabalazo wakhe wamalungelo oluntu ekuqaleni kweminyaka yoo-1960, wasebenzisa izafobe zonqulo namabinzana, engasathethi ke ngentetho yakhe edumileyo ethi “Ndinephupha” awayeyinikwa kwizinyuko. ISikhumbuzo sikaLincoln eWashington, DC ngo-Agasti 28, 1963, ukukhuthaza abaNtsundu ukuba bahlale benethemba malunga neMelika eyimfama yobuhlanga. Kwincopho yoMbutho wamaLungelo oLuntu ngeminyaka yee-1960, abaNtsundu babedla ngokubambana ngezandla baze bacule, “Siza koyisa,” isafobe sonqulo esasibamanyanisa ebudeni bomzabalazo wabo wenkululeko. UMahatma Gandhi wasebenzisa “iSatyagraha” okanye “ukubambelela enyanisweni,” kunye “nokungathobeli uluntu” ukudibanisa amaIndiya ukuba achase ulawulo lwaseBritane. Ngokuchasene nezinto ezingakholelekiyo kwaye zihlala zisemngciphekweni omkhulu, abaphembeleli abaninzi kwimizabalazo yenkululeko yanamhlanje baye babhenela kumabinzana enkolo kunye nolwimi ukuxhasa inkxaso (Kun, 2002: 121).
Abantu abaneembono ezibaxiweyo bakwasebenzisa izikweko namabinzana ukuqhubela phambili ii-ajenda zabo zobuqu. U-Osama bin Laden wazimisa njengomntu obalulekileyo kwimbali yamaSilamsi yala maxesha, esika kwingqondo yaseNtshona, singasathethi ke ngeSilamsi, esebenzisa iintetho kunye nezikweko zenkolo. Le yindlela uBin Laden awakhe wasebenzisa ngayo intetho yakhe ukubongoza abalandeli bakhe ngo-Okthobha-Novemba ka-1996 Nida'ul Islam (“Ubizo lwamaSilamsi”), iphephancwadi elinomkhosi wamaSilamsi elapapashwa eOstreliya:
Yintoni ibhere [sic] ngaphandle kwamathandabuzo kweli phulo elibukhali lamaYuda-lobuKristu ngokuchasene nehlabathi lamaSilamsi, into efana nayo engazange ibonwe ngaphambili, kukuba amaSilamsi kufuneka alungiselele onke amandla anokwenzeka ukugxotha utshaba, ngomkhosi, ngokwezoqoqosho, ngomsebenzi wobuvangeli. , kunye nazo zonke ezinye iindawo…. (Kun, 2002:122).
Amazwi kaBin Laden abonakala elula kodwa kwaba nzima ukujamelana nawo ngokomoya nangokwengqondo kwiminyaka embalwa kamva. Ngala mazwi, u-bin Laden kunye nabalandeli bakhe batshabalalisa ubomi kunye nezakhiwo. Kwababizwa ngokuba "ngamaqhawe angcwele," abaphila ukufa, ezi yimpumelelo ekhuthazayo (Kun, 2002: 122).
Abantu baseMelika baye bazama ukuqonda amabinzana kunye nezafobe zonqulo. Abanye bayasokola ukusebenzisa izikweko ngamaxesha oxolo nangexesha elingenaluxolo. Xa uSosiba Wezokhuselo uDonald Rumsfeld wacelwa kwinkomfa yeendaba ngoSeptemba 20, 2001 ukuba eze namagama achaza uhlobo lwemfazwe eyayijamelene nayo iUnited States, wawaphuthaphutha amagama namabinzana. Kodwa uMongameli wase-United States, uGeorge W. Bush, weza namabinzana e-rhetorical kunye nezafobe zonqulo ukuthuthuzela kunye nokuxhobisa abantu baseMerika emva kokuhlaselwa kwe-2001 (Kun, 2002: 122).
Izafobe zonqulo ziye zanendima ebalulekileyo kwixa elidluleyo kwanentetho yengqondo yanamhlanje. Izikweko zenkolo zinceda ekuqondeni ulwimi olungaqhelekanga nolwandise ngaphaya kwemida yalo eqhelekileyo. Banika izizathu zobuciko ezicacileyo kuneengxoxo ezikhethwe ngokuchanekileyo. Nangona kunjalo, ngaphandle kokusetyenziswa ngokuchanekileyo kunye nexesha elifanelekileyo, izikweko zezenkolo zinokuvuselela izinto ebekade zingaqondwa ngaphambili, okanye zisetyenziswe njengendlela yokuqhubela phambili ulahlekiso. Izafobe zonqulo ezifana nethi “imfazwe yomnqamlezo,” “jihad,” nelithi “ilungileyo xa ithelekiswa nobubi,” eyasetyenziswa nguMongameli uGeorge W. Bush no-Osama bin Laden ukuchaza izenzo zomnye nomnye ebudeni bohlaselo lukaSeptemba 11, 2001 eUnited States, zabangela ukuba abantu ngabanye, unqulo. amaqela kunye noluntu ukuba luthathe icala (Kun, 2002: 122).
Ulwakhiwo olunobuchule lwezafobe, olutyebileyo kwiingcamango zonqulo, lunamandla amakhulu okungena kwiintliziyo kunye neengqondo zamaSilamsi kunye namaKristu kwaye baya kuphila ngaphandle kwabo baqulunqileyo (Kun, 2002: 122). Isithethe esiyimfihlakalo sihlala sibanga ukuba izikweko zenkolo azinamandla okuchaza konke konke (Kun, 2002: 123). Inene, aba bagxeki kunye nezithethe ngoku baye baqonda ukuba ulwimi olufikelela kude kangakanani ekutshabalaliseni uluntu kunye nokubeka inkolo enye kwenye (Kun, 2002: 123).
NgoSeptemba 11, 2001 uhlaselo oluyintlekele eUnited States lwavula iindlela ezininzi ezintsha zokuqonda izikweko; kodwa ngokuqinisekileyo ibingesosihlandlo sokuqala uluntu luzama ukuqonda amandla ezafobe zonqulo ezingenaluxolo. Umzekelo, abantu baseMelika abakayiqondi indlela ukuculwa kwamagama okanye izikweko ezinje ngeMujahidin okanye “amagorha angcwele,” iJihad okanye “imfazwe engcwele” yanceda njani ekungeniseni iTaliban emandleni. Izikweko ezinjalo zenza ukuba u-Osama bin Laden enze ukuthanda kwakhe okuchasene neNtshona kwaye acwangcise amashumi eminyaka ngaphambi kokufumana udumo ngohlaselo lwangaphambili eUnited States. Abantu ngabanye baye basebenzisa le mifanekiso yenkolo njengento ekhuthaza ukudibanisa abantu abagqithisekileyo bezenkolo ngenjongo yokukhuthaza ubundlobongela (Kun, 2002: 123).
Njengoko uMongameli wase-Iran u-Mohammed Khatami walumkisayo, “ihlabathi libona uhlobo olusebenzayo lwe-nihilism kwimimandla yezentlalo nezopolitiko, esongela ubomi bomntu. Le ndlela entsha ye-nihilism esebenzayo ithatha amagama ahlukeneyo, kwaye ibuhlungu kwaye ilishwa kangangokuba amanye ala magama afana nenkolo kunye nokuzivakalisa ngokwasemoyeni "(Kun, 2002: 123). Ukusukela nge-11 kaSeptemba 2001 iziganeko eziyingozi abantu abaninzi baye bazibuza ngale mibuzo (Kun, 2002:123):
- Luluphi ulwimi olungokonqulo olunolwazelelelo nolunamandla kangako ukuphembelela umntu ukuba anikele ngobomi bakhe ukuze atshabalalise abanye?
- Ngaba ngokwenene ezi zafobe ziye zaba nempembelelo zaza zamisela amarhamente aselula ukuba abe ngababulali?
- Ngaba ezi zikweko zingenaluxolo zikwanokuzenza okanye zakha?
Ukuba izikweko zinokunceda ukuvala umsantsa phakathi kokwaziwayo nongaziwayo, abantu, abagqabaza, kunye neenkokeli zopolitiko, kufuneka bazisebenzise ngendlela eya kuthi bathintele ukungavisisani nokunxibelelana ngokuqonda. Ukungaphumeleli ukukhumbula ukuba kunokwenzeka ukutolikwa ngendlela engafanelekanga ngabaphulaphuli abangaziwayo, izikweko zonqulo zingakhokelela kwimiphumo engalindelekanga. Izafobe zokuqala ezasetyenziswa emva kohlaselo lwaseNew York naseWashington DC, “njengemfazwe yomnqamlezo,” zenza ama-Arabhu amaninzi aziva engonwabanga. Ukusetyenziswa kwezafobe ezilolo hlobo zenkolo ukuqulunqa iziganeko kwakungacacanga kwaye kwakungafanelekanga. Igama elithi "i-crusade" ineengcambu zayo zonqulo kwimizamo yokuqala yamaKristu yaseYurophu yokugxotha abalandeli boMprofeti uMuhammad (PBUH) kwiLizwe eliNgcwele kwi-11th Inkulungwane. Eli gama lalinamandla okuhlaziya iinkulungwane zakudala zokucaphukela amaSilamsi aziva echasene namaKristu ngephulo lawo kwiLizwe eliNgcwele. Njengoko uSteven Runciman ephawula ekuqukunjelweni kwembali yakhe yeemfazwe zomnqamlezo, i-crusade "yayisisiganeko esibuhlungu nesitshabalalisayo" kwaye "iMfazwe Engcwele ngokwayo yayingeyonto nje yokunganyamezeli ixesha elide egameni likaThixo, elichasene neNgcwele. Umoya.” Igama elithi crusade linikwe ulwakhiwo oluhle ngabapolitiki kunye nabantu ngabanye ngenxa yokungazi kwabo imbali kunye nokuphucula iinjongo zabo zezopolitiko (Kun, 2002: 124).
Ukusetyenziswa kwezafobe kwiinjongo zonxibelelwano ngokucacileyo kunomsebenzi obalulekileyo odibanisayo. Bakwabonelela ngebhulorho ecacileyo phakathi kwezixhobo ezingafaniyo zokuyila ngokutsha umgaqo-nkqubo woluntu. Kodwa eyona nto ibalulekileyo kubaphulaphuli lixesha apho kusetyenziswa izikweko ezinjalo. Izafobe ezahlukahlukeneyo ekuxutyushwa ngazo kweli candelo lokholo, azikho ngokwazo, azinalo uxolo, kodwa ixesha eziye zasetyenziswa ngalo zavusa ungquzulwano nokutolikwa phosakeleyo. Ezi zikweko zikwanovakalelo kuba imvelaphi yazo inokulandwa kungquzulwano phakathi kobuKristu nobuSilamsi kwiinkulungwane ezadlulayo. Ukuxhomekeka kwizafobe ezinjalo ukuzuza inkxaso yoluntu kumgaqo-nkqubo othile okanye isenzo sikarhulumente ngokungenakucingelwa yingozi ngokuyintloko ekungaqondi kakuhle iintsingiselo zeklasi kunye neemeko zezafobe (Kun, 2002: 135).
Izafobe zezenkolo ezingenaxolo ezazisetyenziswa nguMongameli Bush kunye no-bin Laden ukubonisa izenzo zomnye nomnye ngo-2001 zenze imeko engqongqo kumazwe aseNtshona namaSilamsi. Ngokuqinisekileyo, uninzi lwabantu baseMelika bakholelwa ukuba uLawulo lwaseBush lwalusebenza ngokholo kwaye lulandela eyona njongo yesizwe ukutyumza “utshaba olubi” olujonge ukudodobalisa inkululeko yaseMelika. Ngomqondiso ofanayo, amaSilamsi amaninzi kumazwe ahlukeneyo ayekholelwa ukuba izenzo zobunqolobi zika-bin Laden ezichasene ne-United States zifanelekile, kuba i-United States ikhetha i-Islam. Umbuzo ngowokuba ngaba amaMerika namaSilamsi ayiqonda ngokupheleleyo imilinganiselo yomfanekiso ababewupeyinta kunye nengqiqo yezenzo zamacala omabini (Kun, 2002:135).
Nokuba kunjalo, iinkcazo ezizekelisayo ze-11 kaSeptemba 2001 iziganeko ngurhulumente wase-United States zakhuthaza abaphulaphuli baseMelika ukuba bayithathele ingqalelo irhetoric kwaye baxhase isenzo somkhosi esindlongo e-Afghanistan. Ukusetyenziswa ngendlela engafanelekanga kwezafobe zonqulo nako kwakhuthaza abantu abathile baseMerika ababenganelisekanga ukuba bahlasele abantu bakuMbindi Mpuma. Amagosa ogcino-mthetho abandakanyeka kwiprofayili yobuhlanga yabantu abavela kwiintlanga zama-Arabhu kunye neMpuma Asia. Abanye kwilizwe lamaSilamsi babexhasa ngakumbi uhlaselo lwabanqolobi ngokuchasene ne-United States kunye namahlakani ayo ngenxa yendlela igama elithi "jihad" lalixhatshazwa ngayo. Ngokuchaza izenzo zase-United States zokuzisa abo baye bahlasela iWashington, DC naseNew York kubulungisa “njengomnqamlezo,” lo mbono udale umfanekiso-ngqondweni owawubunjwe kukusetyenziswa ngokuzingca kwesikweko (Kun, 2002: 136).
Akukho mpikiswano izenzo zikaSeptemba 11, 2001 zazingalunganga ngokokuziphatha nasemthethweni, ngokomthetho weSharia yamaSilamsi; nangona kunjalo, ukuba izafobe azisetyenziswanga ngokufanelekileyo, zinokuvusa imifanekiso neenkumbulo ezimbi. Le mifanekiso iye isetyenziswe ngoontamo-lukhuni ukuze yenze izinto ezifihlakeleyo ezingakumbi. Ukujonga iintsingiselo zamandulo kunye neembono zezafobe ezifana ne "crusade" kunye ne "jihad," umntu unokuqaphela ukuba zikhutshiwe kwimeko; Uninzi lwezi zikweko lusetyenziswa ngexesha apho abantu baseNtshona nakumaSilamsi babejamelene nokungabikho kokusesikweni. Ngokuqinisekileyo, abantu baye basebenzisa ingxaki ukuze balawule kwaye beyisele abaphulaphuli babo ukuze bafumane inzuzo yezopolitiko. Kwimeko yentlekele yesizwe iinkokeli nganye kufuneka zikhumbule ukuba naluphi na ukusetyenziswa ngokungafanelekanga kwezafobe zezenkolo ngenzuzo yezopolitiko kuneziphumo ezinkulu kuluntu (Kun, 2002: 136).
Izikweko ngobuhlanga
Le ngxoxo ilandelayo isekwe kwisahluko sika-Abdulla Ahmed Al-Khalifa esinesihloko esithi “Ubudlelwane bobuhlanga” kwincwadi yethu, Izikweko ezingenaluxolo (2002), apho usixelela ukuba ubudlelwane bobuhlanga baba ngumcimbi obalulekileyo kwixesha leMfazwe ebandayo kuba uninzi lweengxabano zangaphakathi, ngoku zithathwa njengeyona ndlela iphambili yeengxabano ezinobundlobongela emhlabeni wonke, zisekelwe kwizinto zobuhlanga. Ngaba ezi zinto zinokubangela iingxabano zangaphakathi? (Al-Khalifa, 2002:83).
Imiba yobuhlanga inokukhokelela kwiingxabano zangaphakathi ngeendlela ezimbini. Okokuqala, uninzi lwezizwe zisebenzisa ucalucalulo lwenkcubeko ngokuchasene nezizwe ezincinci. Ucalucalulo ngokwenkcubeko lusenokuquka amathuba emfundo angalinganiyo, imiqobo yezomthetho nezopolitiko ekusetyenzisweni nasekufundiseni iilwimi ezincinci, kunye nemiqobo kwinkululeko yonqulo. Kwezinye iimeko, amanyathelo angqongqo okudibanisa abantu abambalwa kunye neenkqubo zokuzisa inani elikhulu lamanye amaqela eentlanga kwiindawo ezincinci zenza uhlobo lwembubhiso yenkcubeko (Al-Khalifa, 2002: 83).
Indlela yesibini kukusetyenziswa kweembali zeqela kunye neembono zamaqela ngabo nakwabanye. Ayinakuphepheka into yokuba amaqela amaninzi anezikhalazo ezisemthethweni ezichasene nabanye ngenxa yolwaphulo-mthetho oluthile okanye olunye olwenziwe ngaxa lithile kwixesha elikude okanye lakutshanje. Eminye “intiyo yamandulo” ineziseko ezivakalayo zembali. Nangona kunjalo, kukwayinyani ukuba amaqela athanda ukumhlophe kwaye azukise iimbali zawo, enze iidemon nokuba ngabamelwane, okanye abachasayo kunye nabachasi (Al-Khalifa, 2002: 83).
Ezi ntsomi zobuhlanga ziyingxaki ngakumbi ukuba amaqela akhuphisanayo anemifanekiso yesipili enye kwenye, nto leyo edla ngokuba njalo. Ngokomzekelo, kwelinye icala, amaSerb azibona “njengabakhuseli abangamagorha” baseYurophu nabaseCroat “njengabavukeli bobuFasi, abatshabalalisa uhlanga.” Kwelinye icala, abantu baseCroatia bazibona “njengamaxhoba akhaliphileyo” “ogonyamelo oluqatha” lwaseSerbia. Xa amaqela amabini asondelelene enezimvo ezizimeleyo, ezicaphukisanayo omnye komnye, eyona ngqumbo incinci kwelinye icala ingqina iinkolelo ezibambene ngokunzulu kwaye ibonelela ngesizathu sokuziphindezela. Phantsi kwezi meko, ukungquzulana kunzima ukunqanda kwaye kunzima ukukhawulela, xa sele kuqalisiwe (Al-Khalifa, 2002: 83-84).
Zininzi izikweko ezingenaluxolo ezisetyenziswa ziinkokeli zopolitiko ukuze zikhuthaze ukungavisisani nentiyo phakathi kwezizwe ngezizwe ngeengxelo zikawonke-wonke namajelo eendaba. Ngaphaya koko, ezi zikweko zinokusetyenziswa kuwo onke amanqanaba ongquzulwano lobuzwe oluqala ngokulungiswa kwamaqela ongquzulwano kude kufike inqanaba eliphambi kokuya kuhlaliswano lwezopolitiko. Nangona kunjalo, kunokutshiwo ukuba kukho iindidi ezintathu zezafobe ezingenaluxolo kubudlelwane bobuhlanga ngexesha leengxabano okanye iingxabano (Al-Khalifa, 2002: 84).
Udidi 1 kubandakanya ukusetyenziswa kwamagama angalunganga ukunyusa ubundlobongela kunye neemeko ezimaxongo kungquzulwano lobuzwe. La magama anokusetyenziswa ngamaqela angquzulanayo (Al-Khalifa, 2002:84):
Bu yisela: Ukuziphindezela ngokwamaqela A kungquzulwano kuya kukhokelela ekulweni impindezelo yeqela B, kwaye zombini izenzo zokuziphindezela zinokukhokelela amaqela amabini kumjikelo ongapheliyo wobundlobongela kunye nokuziphindezela. Ngaphezu koko, izenzo zokuziphindezela zisenokuba zezesenzo esenziwe liqela elithile lohlanga ngokuchasene nesinye kwimbali yobudlelwane phakathi kwabo. Ngokomzekelo, ngowe-1989, kwimeko yaseKosovo, uSlobodan Milosevic wathembisa amaSerb ukuba aza kuziphindezela kuma-Albania aseKosovo ngokoyiswa kumkhosi waseTurkey kwiminyaka engama-600 eyadlulayo. Kwacaca ukuba uMilosevic wasebenzisa isikweko esithi "impindezelo" ukulungiselela amaSerbs ekulweni neKosovo Albanians (Al-Khalifa, 2002: 84).
Ubunqolobi: Ukungabikho kwemvisiswano ngengcaciso yezizwe ngezizwe “yobugrogrisi” kunika ithuba amaqela ezizwe abandakanyeka kungquzulwano lobuzwe ukuba athi iintshaba zawo “zingabanqolobi” yaye izenzo zawo zokuziphindezela luhlobo “lobugrogrisi.” Kwimfazwe yaseMbindi Mpuma, umzekelo, amagosa akwa-Israel abiza abaqhushumbisi basePalestine "abanqolobi," ngelixa abantu basePalestina bezijonga njenge "Mujahideen” kunye nokwenza kwabo "Jihad” nxamnye nemikhosi ehleliyo—uSirayeli. Ngakolunye uhlangothi, iinkokeli zezopolitiko kunye nezenkolo zasePalestina zazithetha ukuba uNdunankulu wase-Israel u-Ariel Sharon "wayengumnqolobi" kwaye amajoni ase-Israel "ngamaphekula" (Al-Khalifa, 2002: 84-85).
Ukungakhuseleki: Amagama athi “ukungakhuseleki” okanye “ukunqongophala konqabiseko” asetyenziswa ngokuqhelekileyo kwiingxwabangxwaba zobuhlanga ngamaqela ezizwe ukuze athethelele iinjongo zawo zokuseka imikhosi yawo yomkhosi kwinqanaba lokulungiselela imfazwe. Ngo-Matshi 7, i-2001 uNdunankulu wase-Israel u-Ariel Sharon wakhankanya igama elithi "ukhuseleko" izihlandlo ezisibhozo kwintetho yakhe yokuqala kwi-Knesset yase-Israel. Abantu basePalestina babesazi ukuba ulwimi kunye namagama asetyenziswe kwintetho yenzelwe injongo yokuvuselela (Al-Khalifa, 2002:85).
Udidi 2 siqulatha amagama anesimo esilungileyo, kodwa anokusetyenziswa ngendlela engafanelekanga ekuphembeleleni nasekuthetheleleni ubundlongondlongo (Al-Khalifa, 2002:85).
Iindawo ezingcwele: Eli asilogama elingenaluxolo ngokwalo, kodwa linokusetyenziswa ukuphumeza iinjongo ezitshabalalisayo, ezinjengokuthethelela izenzo zogonyamelo ngokuthi injongo kukukhusela iindawo ezingcwele. Ngowe-1993, i-16th-I-mosque yenkulungwane-i-Babrii Masjid-kwisixeko esisemantla sase-Ayodhya eIndiya yatshatyalaliswa ngamahlokondiba alungelelaniswe ngokwezopolitiko amaHindu awayefuna ukwakhela itempile eRama kwalapho kanye. Eso siganeko simanyumnyezi salandelwa lugonyamelo lwasekuhlaleni nezidubedube kulo lonke elo lizwe, ekwathi kuzo kwatshabalala abantu abangama-2,000 2002 nangaphezulu—amaHindu namaSilamsi; kunjalo, amaxhoba Muslim kude kakhulu kunamaHindu (Al-Khalifa, 85:XNUMX).
Ukuzikhethela kunye nokuzimela: Indlela eya enkululekweni nasekuzimeleni kweqela lobuhlanga inokuba negazi kwaye ilahlekise ubomi babaninzi, njengoko kwakunjalo e-East Timor. Ukususela kwi-1975 ukuya kwi-1999, imibutho echasayo e-East Timor yaphakamisa isiqubulo sokuzimela kunye nokuzimela, kubiza ubomi be-200,000 East Timorese (Al-Khalifa, 2002: 85).
Ukuzikhusela: NgokweSiqendu 61 soMnqophiso weZizwe eziManyeneyo, “Akukho nto kule Tshatha yangoku eya kuthi iphazamise ilungelo lomntu ngamnye okanye elihlangeneyo lokuzikhusela ukuba uhlaselo oluxhobileyo lwenzeka kwilungu loMbutho weZizwe eziManyeneyo….” Ngenxa yoko, uMqulu weZizwe eziManyeneyo ulondoloza ilungelo lamazwe angamalungu lokuzikhusela kuhlaselo lwelinye ilungu. Nangona kunjalo, ngaphandle kwento yokuba eli gama lilinganiselwe ukuba lisetyenziswe ngamazwe, lalisetyenziswa ngu-Israyeli ukuthethelela imisebenzi yakhe yasemkhosini ngokuchasene nemimandla yasePalestina engekaqatshelwa njengelizwe luluntu lwamazwe ngamazwe (Al-Khalifa, 2002: 85-) 86).
Udidi 3 yenziwe ngamagama achaza iziphumo ezitshabalalisayo zongquzulwano lwezizwe ezinjengokubulalana kwabantu, ukuhlanjululwa kohlanga kunye nolwaphulo-mthetho lwentiyo (Al-Khalifa, 2002:86).
Imbubhiso: IZizwe Ezimanyeneyo zilichaza eli binzana njengesenzo esiquka ukubulala, uhlaselo oluqatha, indlala nemilinganiselo ejoliswe kubantwana “abazinikele ngenjongo yokutshabalalisa, ngokupheleleyo okanye ngokuyinxenye, iqela lesizwe, lobuhlanga, lobuhlanga okanye lonqulo.” Ukusetyenziswa kokuqala kweZizwe eziManyeneyo kuxa uNobhala-Jikelele wayo wabika kwiBhunga lezoKhuseleko ukuba izenzo zobundlobongela eRwanda ngokuchasene namaTutsi amancinci ngamaHutu amaninzi zithathwa njengembubhiso ngo-Oktobha 1, 1994 (Al-Khalifa, 2002:86) .
Ukucocwa kohlanga: Ukuhlanjululwa kohlanga kuchazwa njengelinge lokucoca okanye ukucoca ummandla wohlanga oluthile ngokugrogrisa, ukudlwengula nokubulala ngenjongo yokweyisela abemi ukuba bahambe. Ibinzana elithi “ukuhlanjululwa kohlanga” langena kwisigama sezizwe ngezizwe ngowe-1992 ngemfazwe eyayisakuba yiYugoslavia. Nangona kunjalo isetyenziswa ngokubanzi kwiNdibano yeZizwe eziManyeneyo kunye nezigqibo zeBhunga loKhuseleko kunye namaxwebhu e-rapporteurs ekhethekileyo (Al-Khalifa, 2002: 86). Kwinkulungwane edluleyo, iGrisi neTurkey zathetha ngokuphandle “ukutshintshiselana kwabemi” ngokutshabalalisa ubuhlanga babo.
Ulwaphulo-mthetho lwentiyo: Intiyo okanye ulwaphulo-mthetho oluthambekele ecaleni kukuziphatha okuchazwa ngurhulumente njengokungekho mthethweni kwaye kuxhomekeke kwisohlwayo solwaphulo-mthetho, ukuba zenza okanye zithetha ukwenzakalisa umntu okanye iqela ngenxa yeeyantlukwano ezibonwayo. Ulwaphulo-mthetho oluzondayo olwaqhutyelwa ngamaHindu ngokumelene namaSilamsi eIndiya lunokuba ngumzekelo omhle (Al-Khalifa, 2002: 86).
Xa kujongwa umva, unxibelelwano phakathi kokunyuka kweengxabano zobuhlanga kunye nokusetyenziswa kwezafobe ezingenaluxolo kunokusetyenziswa kwiinzame zokuthintela kunye nokuthintela ungquzulwano. Ngenxa yoko, uluntu lwamazwe ngamazwe lunokuzuza ngokubeka iliso ekusetyenzisweni kwezafobe ezingenaluxolo phakathi kwamaqela eentlanga ezahlukahlukeneyo ukuze kumiselwe ixesha elichanekileyo lokungenelela ukuze kuthintelwe ukuqhambuka kwengxabano yobuhlanga. Ngokomzekelo, kwimeko yaseKosovo, uluntu lwamazwe ngamazwe lwalunokulindela injongo ecacileyo kaMongameli uMilosevic yokuqhuba izenzo zogonyamelo nxamnye namaAlbania aseKosovar ngowe-1998 kwintetho yakhe awayinikela ngowe-1989. Ngokuqinisekileyo, kwiimeko ezininzi, uluntu lwamazwe ngamazwe lunokungenelela ixesha elide. phambi kokuqhambuka kongquzulwano kwaye uphephe iziphumo ezitshabalalisayo nezitshabalalisayo (Al-Khalifa, 2002:99).
Le ngcamango isekelwe kwiingcamango ezintathu. Eyokuqala kukuba amalungu oluntu lwamazwe ngamazwe asebenza ngokuvisisana, nto leyo engasoloko injalo. Ukubonisa, kwimeko yaseKosovo, nangona i-UN yayinomnqweno wokungenelela ngaphambi kokuqhuma kobundlobongela, yathintelwa yiRashiya. Okwesibini kukuba amazwe amakhulu anomdla wokungenelela kwiingxabano zobuhlanga; oku kunokusetyenziswa kuphela kwezinye iimeko. Ngokomzekelo, kwimeko yaseRwanda, ukungabi namdla kwamazwe aphambili kwakhokelela ekubambezelekeni kokungenelela kwamazwe ngamazwe kungquzulwano. Okwesithathu kukuba uluntu lwamazwe ngamazwe luzimisele ngokungaguquguqukiyo ukunqanda ukwanda kongquzulwano. Ukanti, okuxakayo, kwezinye iimeko, ukwanda kobundlobongela kukhawulezisa iinzame zeqela lesithathu zokuphelisa ungquzulwano (Al-Khalifa, 2002:100).
isiphelo
Ngokusuka kwingxubusho eyandulelayo, kuyacaca ukuba iintetho zethu ezingokholo nobuhlanga zibonakala ngathi ziindawo ezinodaka nezinongquzulwano. Kwaye ukusukela ekuqaleni kobudlelwane bamazwe ngamazwe, imida yedabi ibiphindaphindeka ngokungakhethiyo kuthungelwano oluhlanganayo lwengxabano esinayo namhlanje. Eneneni, iingxoxo-mpikiswano ngokholo nobuhlanga ziye zahlulahlulwe ngokweminqweno neenkolelo. Ngaphakathi kweenqanawa zethu, iinkanuko ziyadumba, zenza iintloko zibethe, umbono ube buthuntu, kwaye ingqondo ibhideke. Kutshatyalaliswe ngokuchasa, iingqondo zenza iyelenqe, iilwimi ziye zanqunyulwa, nezandla zonakele ngenxa yemigaqo nezikhalazo.
Idemokhrasi kufanele ukuba isebenzise inkcaso kunye nongquzulwano, kufana nje ne-injini esebenzayo ibambe ugqabhuko-dubulo olunobundlobongela emsebenzini. Ngokucacileyo, kukho ungquzulwano oluninzi kunye nokuchasana okuza kujikeleza. Enyanisweni izikhalazo ezibanjwe ngabantu abangengabo abaseNtshona, abaseNtshona, abafazi, amadoda, izityebi kunye namahlwempu, nangona kunjalo zakudala kwaye ezinye zingaxhaswanga, zichaza ubudlelwane bethu omnye komnye. Yintoni "iAfrika" ngaphandle kwamakhulu eminyaka yengcinezelo yaseYurophu naseMelika, ingcinezelo, ukudakumba, kunye nokunyanzeliswa? Yintoni “ihlwempu” ngaphandle kokungakhathali, izithuko kunye nomgangatho ophezulu wezityebi? Iqela ngalinye lityala isikhundla salo kunye nokubaluleka kokungakhathali kunye nokuzithoba komchasi walo.
Inkqubo yoqoqosho lwehlabathi yenza okuninzi ukusebenzisa ukuthanda kwethu inkcaso nokhuphiswano kwiitriliyoni zeedola zobutyebi besizwe. Kodwa impumelelo yezoqoqosho nangona kunjalo, iimveliso zenjini yethu yoqoqosho ziyaphazamisa kwaye ziyingozi ukuba zingahoywa. Inkqubo yethu yezoqoqosho ibonakala iginya ngokoqobo ungquzulwano olukhulu lwentlalo njengoko uKarl Marx enokuthi inkcaso yodidi nokuba nobutyebi bezinto eziphathekayo bokwenene okanye abanqwenelayo. Oyena ndoqo wengxaki yethu sisibakala sokuba imvakalelo eethe-ethe yonxulumano esinayo omnye komnye inomdla wokuzingca njengesandulela sayo. Isiseko sombutho wethu wentlalontle kunye nempucuko yethu enkulu kukuzicingela, apho iindlela ezifumanekayo kumntu ngamnye wethu zinganelanga kumsebenzi wokufumana eyona nzala iphezulu. Ukuqinisekisa imvisiswano yoluntu, uluvo oluthatyathwe kule nyaniso kukuba sonke sifanele sizabalazele ukufunana. Kodwa uninzi lwethu lukhetha ukujongela phantsi ukuxhomekeka kwethu omnye komnye kwiitalente zomnye, amandla, kunye nobuchule bokuyila, kwaye endaweni yoko sivuselele amalahle aguqukayo eembono zethu ezahlukeneyo.
Imbali iye yabonisa ngokuphindaphindiweyo ukuba besingayi kuvumela ukuxhomekeka kwabantu omnye komnye ukuba kwaphule iiyantlukwano zethu ezahlukahlukeneyo kuze kusidibanise njengentsapho yabantu. Kunokuba sikuvume ukuxhomekeka kwethu omnye komnye, abanye bethu baye bakhetha ukunyanzela abanye ukuba bazithobe ngokungenambulelo. Kudala-dala, abemi baseAfrika ababengamakhoboka basebenza ngokuzibhokoxa behlwayela baze bavune intabalala yomhlaba kubaphathi bamakhoboka baseYurophu naseMerika. Ukususela kwiimfuno kunye neemfuno zabanikazi bamakhoboka, ezixhaswa yimithetho enyanzelisayo, i-taboos, iinkolelo, kunye nenkolo, inkqubo yentlalo yezoqoqosho yavela ekuchaseni nasekucinezeleni ngaphandle komqondo wokuba abantu bayadingana.
Kungokwemvelo ukuba kuvele umsantsa onzulu phakathi kwethu, obangelwe kukungakwazi kwethu ukujongana njengamaqhekeza ayimfuneko endalo iphela. Ukuqukuqela phakathi kweenduli zalo msantsa ngumlambo wezikhalazo. Mhlawumbi ayinamandla ngokwemvelo, kodwa ukungcangcazela okunomsindo kwamazwi avuthayo kunye nokukhanyela okukhohlakeleyo kuguqule izikhalazo zethu zibe yi-rapids engxamisekileyo. Ngoku umsinga ondlongondlongo usirhuqa sikhaba kwaye sikhala sisiya kuwa kakhulu.
Asikwazi ukuhlola iintsilelo kwinkcaso yethu yenkcubeko kunye neengcamango, iinkululeko, abagcini bendalo, kunye nabagqithisi bayo yonke imilinganiselo kunye nomgangatho baye banyanzela nabona bantu banoxolo nabangenamdla kuthi ukuba bathathe icala. Sothuswe bubukhulu bobubanzi kunye nobunzulu bamadabi aqhambuka kuyo yonke indawo, kwanezona zisengqiqweni nezibunjiweyo phakathi kwethu zifumanisa ukuba akukho mhlaba ungathathi hlangothi wokuma phezu kwawo. Kwanabefundisi abaphakathi kwethu bamele bathabath’ icala, njengoko wonke ummi enyanzelwa aze anyanzeliswe ukuba abe nenxaxheba kungquzulwano.
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Malunga uMbhali
Abdul Karim Bangura ngumphandi-kwindawo yokuhlala ye-Abrahamic Connections kunye ne-Islamic Peace Studies kwiZiko loXolo lweHlabathi kwiSikolo seNkonzo yaMazwe ngaMazwe kwiYunivesithi yaseMelika kunye nomlawuli we-African Institution, bonke eWashington DC; umfundi wangaphandle weNdlela yoPhando kwiYunivesithi yasePlekhanov yaseRashiya eMoscow; unjingalwazi wokuqala woxolo kwiSikolo saseHlotyeni saMazwe ngaMazwe kwiZifundo zoXolo kunye neNgxwabangxwaba kwiYunivesithi yasePeshawar ePakistan; kunye nomlawuli wamazwe ngamazwe kunye nomcebisi weCentro Cultural Guanin eSanto Domingo Este, eDominican Republic. UneePhD ezintlanu kwiNzululwazi yezoPolitiko, i-Economics yoPhuhliso, iLinguistics, iNzululwazi yeKhompyutha, kunye neMathematika. Ungumbhali weencwadi ezingama-86 kunye namanqaku angaphezulu kwama-600 eengcali. Ophumelele ngaphezu kwama-50 amawonga emfundo ephakamileyo kunye nenkonzo yoluntu, phakathi kwawona mabhaso aseBangura amvanje yi-Cecil B. Curry Book Award ngenxa yakhe. IMathematika yaseAfrika: Ukusuka eMathambo ukuya kwiiKhompyutha, nayo eye yakhethwa yiKomiti yeeNcwadi ye-African American Success Foundation njengenye yeencwadi ezingama-21 ezibalulekileyo ezakha zabhalwa ngabantu base-Afrika baseMelika kwiSayensi, iThekhinoloji, ubuNjineli neMathematika (STEM); uMiriam Ma'at Ka Re weDiopian Institute for Scholarly Advancement Award ngenqaku lakhe elinomxholo othi “Domesticing Mathematics in the African Mother tongue” Ijenali yePan-African Studies; iMbasa eKhethekileyo yeNkomfa yaseUnited States “ngenkonzo ebalaseleyo nexabisekileyo kuluntu lwezizwe ngezizwe; iZiko leZizwe ngezizwe leMbasa ye-Ethno-Religious Mediation’s Award ngomsebenzi wakhe wokufunda ekusonjululweni kwempixano yobuhlanga neyonqulo nokwakha uxolo, nokukhuthazwa koxolo nokusonjululwa kongquzulwano kwimimandla yeengxabano; iSebe likaRhulumente waseMoscow loMgaqo-nkqubo weeNkcubeko eziManyeneyo kunye neMbasa yeNtsebenziswano eHlangeneyo yezenzululwazi kunye nobume bomsebenzi wakhe kubudlelwane obunoxolo bezizwe ngezizwe kunye neenkolo; kunye ne-Ronald E. McNair Shirt ye-stellar research methodologist oye wacebisa elona nani likhulu labaphengululi bophando kuzo zonke iinkalo zemfundo ezipapashwe kwiijenali kunye neencwadi ezinobuchwephesha kwaye baphumelele iimbasa zephepha ezingcono kakhulu iminyaka emibini ilandelelana-2015 kunye ne-2016. Bangura uthetha ngokutyibilikayo malunga neshumi elinesibini leelwimi zaseAfrika nezintandathu zaseYurophu, yaye ufundela ukwandisa ubuchule bakhe bolwimi lwesiArabhu, isiHebhere, neHieroglyphics. Ukwalilungu lemibutho emininzi yezifundiswa, usebenze njengoMongameli kunye nonozakuzaku weZizwe eziManyeneyo woMbutho weZifundo zeHlabathi leSithathu, kwaye unguMthunywa oKhethekileyo weBhunga loXolo noKhuseleko lweManyano ye-Afrika.
