Ukuphonsela Inselele Izingathekiso Ezingenakuthula Ekukholweni Nobuhlanga: Isu Lokuthuthukisa Idiplomasia Ephumelelayo, Ukuthuthukiswa kanye Nokuvikela
abstract
Le nkulumo eyisihluthulelo ihlose ukubekela inselele izingathekiso ezingenakuthula ebezilokhu zisetshenziswa futhi ezisaqhubeka nokusetshenziswa ezinkulumweni zethu ezimayelana nokholo nobuzwe njengenye yezindlela zokuthuthukisa ukukhulumisana okuphumelelayo, intuthuko kanye nokuvikela. Lokhu kubalulekile ngoba izingathekiso azizona nje “inkulumo ekhangayo”. Amandla ezingathekiso ancike ekhonweni lazo lokulinganisa ulwazi olusha ukuze zivumele isizinda solwazi esisha nesingaqondakali ukuthi siqondwe ngokwemibandela yangaphambili kanye nokuphathekayo okwengeziwe, futhi sisebenze njengesisekelo nezizathu zokwenziwa kwenqubomgomo. Ngakho-ke kufanele sithuswe yizingathekiso eseziphenduke imali enkulumweni yethu yokholo nobuzwe. Sizwa kaningi ukuthi ubudlelwano bethu bukhombisa kanjani ukusinda kukaDarwin. Uma sizokwamukela lokhu kuchazwa kwesimilo, siyobe sinesizathu esifanelekile sokuchitha bonke ubudlelwano babantu njengokuziphatha okunonya nokungaphucuzeki okungekho muntu okufanele akubekezelele. Ngakho-ke kufanele senqabe lezo zingathekiso ezibeka ubudlelwano bezenkolo nobuzwe esimweni esibi futhi sikhuthaze ukuziphatha okunjalo okunobutha, ukungakhathaleli, futhi, ekugcineni, ubugovu.
Isingeniso
Phakathi nenkulumo yakhe yangomhla ziyi-16 kuNhlangulana wezi-2015 e-Trump Tower e-New York City ememezela umkhankaso wakhe wokuba ngumongameli wase-United States, owayengenele ukhetho lweRiphabhulikhi u-Donald Trump wathi “Uma iMexico ithumela abantu bayo, ayithumeli abangcono kakhulu. Abakuthumi, bakuthumela abantu abanezinkinga eziningi futhi abaletha lezo zinkinga. Baletha izidakamizwa, baletha ubugebengu. Bangabadlwenguli futhi abanye, ngicabanga ukuthi, bangabantu abalungile, kodwa ngikhuluma nonogada basemngceleni futhi bayasitshela ukuthi sitholani” (Kohn, 2015). Isingathekiso esinjalo esithi “us-versus-them”, kusho uMhlaziyi Wezepolitiki we-CNN uSally Kohn, “akusiyo nje isimungulu kodwa siyahlukanisa futhi siyingozi” (Kohn, 2015). Uyanezela ukuthi “Ekwakhekeni kukaTrump, akubona abantu baseMexico kuphela ababi—bonke bangabadlwenguli nabasebenzisa izidakamizwa, uTrump ugomela ngaphandle kwamaqiniso asekela lokhu—kodwa iMexico izwe libi nalo, lithumela ngamabomu 'labo bantu' ' lezo zinkinga'” (Kohn, 2015).
Engxoxweni nomsakazi we-NBC's Meet the Press uChuck Todd ezosakazwa ngeSonto ekuseni ngoSepthemba 20, 2015, uBen Carson, omunye owayengenele ukhetho lweRiphabhlikhi e-White House, wathi: "Ngeke ngigqugquzele ukuthi sibeke umSulumane ukuba aphathe lesi sizwe. . Ngeke ngivumelane nalokho ”(Pengelly, 2015). UTodd wabe esembuza: “Ngakho-ke uyakholelwa yini ukuthi inkolo yamaSulumane iyavumelana nomthetho-sisekelo?” UCarson uphendule wathi: “Cha, angikwenzi, angikwenzi” (Pengelly, 2015). NjengoMartin Pengelly, The Guardian (UK) intatheli yaseNew York, iyasikhumbuza, “I-Article VI yomthethosisekelo wase-US ithi: Akukho Ukuhlolwa Kwezenkolo okuyoke kudingeke njengeQulification kunoma yiliphi iHhovisi noma iTrust yomphakathi ngaphansi kwe-United States” futhi “Isichibiyelo sokuqala kumthethosisekelo siyaqala. : ICongress ngeke yenze umthetho ophathelene nokusungulwa kwenkolo, noma owenqabela ukusetshenziswa kwayo mahhala…” (Pengelly, 2015).
Nakuba uCarson engase axolelwe ngokunganaki ubandlululo alubekezelela esemusha wase-Afrika waseMelika nokuthi njengoba iningi lama-Afrika ayegqilazwe emazweni aseMelika kwakungamaSulumane, ngakho-ke kungenzeka ukuthi okhokho bakhe babengamaSulumane, akakwazi, nokho. , axolelwe ngokungazi ukuthi i-Qur'an and Islam kaThomas Jefferson yasiza kanjani ekulolongeni imibono yoBaba Abasunguli baseMelika ngenkolo kanye nokuvumelana kwe-Islam nentando yeningi, ngakho-ke, uMthethosisekelo waseMelika, uma kubhekwa iqiniso lokuthi ungudokotela ohlinzayo wezinzwa futhi ufunde kahle kakhulu. Njengoba uDenise A. Spellberg, uprofesa Wezomlando WamaSulumane kanye Nezifundo ZaseMpumalanga Ephakathi eNyuvesi yaseTexas e-Austin, esebenzisa ubufakazi obunamandla obusekelwe ocwaningweni olushaqisayo, embula encwadini yakhe ehlonishwa kakhulu enesihloko esithi. Thomas Jefferson's Qur'an: Islam kanye Abasunguli (2014), i-Islam yadlala indima ebalulekile ekulolongeni imibono yoBaba Abasunguli baseMelika ngenkululeko yenkolo.
U-Spellberg udlulisela indaba yokuthi ngo-1765—okungukuthi, eminyakeni eyi-11 ngaphambi kokuba abhale iSimemezelo Senkululeko, uThomas Jefferson wathenga iQur’an, eyaphawula ukuqala kwesithakazelo sakhe sokuphila konke ebuSulumaneni, futhi wayezoqhubeka nokuthenga izincwadi eziningi zomlando waseMpumalanga Ephakathi. , izilimi, nokuhamba, ukuthatha amanothi amaningi nge-Islam njengoba ihlobene nomthetho ovamile wesiNgisi. Uphawula ukuthi uJefferson wayefuna ukuqonda amaSulumane ngoba ngo-1776 wayecabanga ukuthi amaSulumane njengezakhamuzi zesikhathi esizayo zezwe lakhe elisha. Ubalula ukuthi abanye babasunguli, uJefferson ophambili phakathi kwabo, bathathela emibonweni Yokukhanyiselwa mayelana nokubekezelelwa kwamaSulumane ukubumba lokho obekuyimpikiswano enganakekile nje ibe yisizinda sokubusa eMelika. Ngale ndlela, amaSulumane avela njengesisekelo senganekwane sokwenza inkathi, ubuningi bezenkolo baseMelika obuhlukile obuzohlanganisa namancane amancane amaKatolika namaJuda adelelekile. Ubuye wengeza ngokuthi ingxabano yomphakathi emayelana nokufakwa kwamaSulumane, lapho ezinye izitha zikaJefferson zezombusazwe zazizomehlisa isithunzi kuze kube sekugcineni kwempilo yakhe, yavela yanquma ekucabangeni kwabasunguli okwalandela ukuthi bangasunguli isizwe samaProthestani, njengoba kungenzeka kwenziwe. Impela, njengoba izinsolo ngobuSulumane ziqhubeka phakathi kwabanye abantu baseMelika abanjengoCarson kanye nezibalo zezakhamizi zamaSulumane aseMelika zikhula zibe izigidi, ukulandisa kukaSpellberg okudalula lo mbono oqinile wabasunguli kuphuthuma kakhulu kunangaphambili. Incwadi yakhe ibalulekile ekuqondeni izinhloso ezazikhona ekudalweni kwe-United States kanye nemithelela yazo ebalulekile ezizukulwaneni zamanje nezesikhathi esizayo.
Ngaphezu kwalokho, njengoba sibonisa kwezinye zezincwadi zethu ezikhuluma nge-Islam (Bangura, 2003; Bangura, 2004; Bangura, 2005a; Bangura, 2005b; Bangura, 2011; kanye ne-Bangura kanye ne-Al-Nouh, 2011), intando yeningi yamaSulumane ihambisana nentando yeningi yaseNtshonalanga, ihambisana nentando yeningi yaseNtshonalanga i-Rashidun Caliphate, yayivele ikhona ezweni lamaSulumane enkathi ephakathi. Ngokwesibonelo, ku Imithombo YamaSulumane Yokuthula, siphawula ukuthi isazi sefilosofi esingumSulumane esikhulu u-Al-Farabi, owazalwa u-Abu Nasr Ibn al-Farakh al-Farabi (870-980), owaziwa nangokuthi “inkosi yesibili” (njengoba u-Aristotle evame ukubizwa ngokuthi “inkosi yokuqala”) , wenza inkolelo-mbono yokuthi izwe lamaSulumane elifanele aliqhathanisa nelikaPlato The Republic, nakuba wasuka embonweni kaPlato wokuthi isimo esifanele sibuswe yinkosi yefilosofi futhi esikhundleni salokho wasikisela umprofethi (PBUH) osebenzelana ngqo no-Allah/Nkulunkulu (SWT). Lapho umprofethi engekho, u-Al-Farabi wayebheka intando yeningi njengeseduze kakhulu nombuso ofanele, ekhomba i-Rashidun Caliphate njengesibonelo emlandweni wamaSulumane. Waveza izici ezintathu eziyisisekelo zentando yeningi yamaSulumane: (1) umholi okhethwe abantu; (b) Sharia, okungase kuqedwe izazi zezomthetho ezibusayo uma kunesidingo ngokusekelwe kulokho wajib- okuyimpoqo, mandub- okuvumelekile, muba-abangenandaba, haram-okungavunyelwe, kanye makruh- okunengwayo; futhi uzibophezele ekusebenzeni (3) I-Shura, indlela ekhethekile yokubonisana eyenziwa nguMprofethi uMuhammad (PBUH). Sengeza ukuthi imicabango ka-Al-Farabi ibonakala emisebenzini kaThomas Aquinas, uJean Jacques Rousseau, u-Immanuel Kant kanye nezinye izazi zefilosofi zamaSulumane ezamlandela (Bangura, 2004: 104-124).
Siphinde siphawule ku Imithombo YamaSulumane Yokuthula ukuthi isazi somthetho samaSulumane esikhulu nososayensi wezepolitiki u-Abu Al-Hassan 'Ali Ibn Muhammad Ibn Habib Al-Mawardi (972-1058) washo izimiso ezintathu eziyisisekelo okusekelwe kuzo uhlelo lwepolitiki yamaSulumane: (1) tawhid—inkolelo yokuthi uAllah (SWT) unguMdali, uMlondolozi kanye noMphathi wakho konke okukhona eMhlabeni; (2) URisala-indlela umthetho kaAllah (SWT) owehliswa ngayo futhi wemukelwe; kanye (3) Khilifa noma ukumelwa—umuntu kufanele abe ummeleli ka-Allah (SWT) lapha eMhlabeni. Uchaza ukwakheka kwentando yeningi yamaSulumane kanje: (a) igatsha eliphezulu elihlanganisa Amir(b) igatsha lesishayamthetho noma umkhandlu owelulekayo owakhiwe I-Shurakanye (c) negatsha lezobulungiswa elihlanganisa I-Quadi abahumusha i Sharia. Uphinde ahlinzeke ngezimiso ezine ezilandelayo eziqondisayo zombuso: (1) inhloso yombuso wamaSulumane ukwakha umphakathi njengoba ucatshangelwe kuyiKur'an kanye neSunnah; (2) umbuso uzophoqelela umthetho Sharia njengomthetho oyisisekelo wombuso; (3) ubukhosi busebantwini—abantu bangahlela futhi bamise noma yiluphi uhlobo lombuso oluvumelana nezimiso ezimbili ezandulele kanye nezimo eziphuthumayo zesikhathi nendawo; (4) kungakhathaliseki ukuthi hlobo luni lombuso, kufanele lusekelwe esimisweni sokumelela abantu abaningi, ngoba ubukhosi bungobobantu (Bangura, 2004:143-167).
Siphinde siveze ku Imithombo YamaSulumane Yokuthula ukuthi eminyakeni eyinkulungwane ngemva kuka-Al-Farabi, uSir Allama Muhammad Iqbal (1877-1938) waveza ubuKhosi bokuqala bamaSulumane njengobuhambisana nentando yeningi. Ephikisana ngokuthi i-Islam ine "amagugu" yenhlangano yezomnotho neyentando yeningi yemiphakathi yamaSulumane, u-Iqbal wabiza ukuthi kumiswe imihlangano yezomthetho ekhethwa kakhulu njengendlela yokuvuselela ubumsulwa bokuqala bamaSulumane (Bangura, 2004: 201-224).
Impela, lokho kukholwa kanye nobuhlanga kuyimigqa yamaphutha amakhulu ezepolitiki kanye nangabantu emhlabeni wethu akuyona indaba yokuphikiswa. Izwe liyinkundla evamile yezingxabano zenkolo nezobuhlanga. Ohulumeni bezifunda ngokuvamile bazama ukungazinaki futhi bacindezele izifiso zeqembu ngalinye lenkolo nezinhlanga, noma baphoqelele izindinganiso zezikhulu eziphezulu. Ukusabela, amaqembu enkolo nezinhlanga ahlanganisa futhi abeke izimfuno kuhulumeni kusukela ekumeleleni nokubamba iqhaza kuya ekuvikelweni kwamalungelo abantu nokuzimela. Ukugqugquzelwa kwezinhlanga nezenkolo kuthatha izindlela ezehlukene kusukela emaqenjini ezombusazwe kuya esenzweni sodlame (ukuthola okwengeziwe ngalokhu, bheka u-Said no-Bangura, 1991-1992).
Ubudlelwano bamazwe ngamazwe buyaqhubeka nokushintsha busuka emlandweni wokuqopha umlando wezifundazwe buyiswe ohlelweni oluyinkimbinkimbi lapho amaqembu ezizwe nezenkolo eqhudelana khona ukuze athonye. Uhlelo lwamanje lomhlaba wonke ngasikhathi sinye lunobungane futhi luhlanganisa abantu abaningi kunohlelo lwamazwe ngamazwe lwezizwe esilushiya ngemuva. Isibonelo, ngenkathi eNtshonalanga Yurophu abantu abahlukene ngokwamasiko bayahlangana, e-Afrika naseMpumalanga Yurophu izibopho zesiko nolimi ziyashayisana nemigqa yezindawo (ukuthola okwengeziwe ngalokhu, bheka u-Said no-Bangura, 1991-1992).
Uma kubhekwa imibango ezindabeni zokholo nobuzwe, ukuhlaziya ulimi lwesingathekiso lwesihloko kubalulekile ngoba, njengoba ngibonisa kwezinye izindawo, izingathekiso akuzona nje “inkulumo emnandi kakhulu” (Bangura, 2007:61; 2002:202). Amandla ezingathekiso, njengoba u-Anita Wenden ephawula, ancike ekhonweni lazo lokulinganisa ulwazi olusha ukuze kuvunyelwe isizinda esisha nesingabonakali solwazi ukuba siqondwe ngokwemibandela yangaphambili nokuphathekayo okwengeziwe, futhi sisebenze njengesisekelo nezizathu zokuthi ukwenza inqubomgomo (1999:223). Futhi, njengoba uGeorge Lakoff noMark Johnson bakubeka,
Imiqondo elawula ukucabanga kwethu ayizona nje izindaba zobuhlakani. Ziphinde zilawule ukusebenza kwethu kwansuku zonke, kuze kufike emininingwaneni evamile. Imiqondo yethu ihlela lokho esikubonayo, ukuthi sihamba kanjani emhlabeni, nokuthi sihlobana kanjani nabanye abantu. Ngakho-ke uhlelo lwethu lomcabango ludlala indima ebalulekile ekuchazeni amaqiniso ethu ansuku zonke. Uma senza kahle ngokuphakamisa ukuthi uhlelo lwethu lomqondo ngokuyinhloko luyisingathekiso, khona-ke indlela esicabanga ngayo, lokho esibhekana nakho, nesikwenzayo nsuku zonke kuyindaba yesingathekiso (1980: 3).
Uma sibheka le ngcaphuno esandulele, kufanele sithuswe yizingathekiso eseziphenduke imali enkulumweni yethu yokholo nobuzwe. Sizwa kaningi ukuthi ubudlelwano bethu bukhombisa kanjani ukusinda kukaDarwin. Uma sizokwamukela lokhu kuchazwa kwesimilo, sizobe sinesizathu esifanelekile sokuchitha bonke ubudlelwano bomphakathi njengokuziphatha okunonya nokungaphucuzeki okungekho mphakathi okufanele ukubekezelelwe. Ngempela, abagqugquzeli bamalungelo abantu basebenzise izincazelo ezinjalo ngempumelelo ukuze baphushe indlela yabo.
Ngakho-ke kufanele senqabe lezo zingathekiso ezibeka ubuhlobo bethu esimweni esibi futhi sikhuthaze ukuziphatha okunjalo okunobutha, ukunganaki, futhi, ekugcineni, ubugovu. Ezinye zazo ziluhlaza futhi ziyaqhuma ngokushesha nje lapho zibonakala ukuthi ziyini, kodwa ezinye ziyinkimbinkimbi kakhulu futhi zakhelwe kuzo zonke izindwangu zezinqubo zethu zokucabanga zamanje. Ezinye zingafingqwa ngesiqubulo esithi; abanye abanawo ngisho amagama. Ezinye zibonakala zingezona izingathekiso nhlobo, ikakhulukazi ukugcizelela okungaguquki ekubalulekeni kokuhaha, futhi ezinye zibonakala ziqamba amanga esisekelweni sombono wethu njengabantu ngabanye, njengokungathi noma yimuphi umqondo ohlukile uzomele uphikisane nomuntu ngamunye, noma okubi nakakhulu.
Umbuzo omkhulu ophendulwe lapha ngakho-ke uqondile: Yiziphi izinhlobo zezingathekiso ezivame kakhulu enkulumweni yethu yokholo nobuzwe? Nokho, ngaphambi kokuphendula lo mbuzo, kunengqondo ukwethula ingxoxo emfishane yendlela yolimi lwesingathekiso, njengoba kuyindlela ukuhlaziya okufanele kulandelwe okusekelwe kuyo.
Indlela Yolimi Lwemetaphorical
Njengoba ngishilo encwadini yethu enesihloko esithi Izingathekiso Ezingenakuthula, isingathekiso yizifenqo (okungukuthi ukusetshenziswa kwamagama ngendlela evezayo nengokomfanekiso ukuphakamisa iziqhathaniso ezikhanyayo nokufana) ngokusekelwe ekuboneni okufanayo phakathi kwezinto ezihlukile noma izenzo ezithile (Bangura, 2002:1). NgokukaDavid Crystal, lezi zinhlobo ezine zezingathekiso ziye zaqashelwa (1992:249):
- Izingathekiso ezivamile yilezo ezakha ingxenye yokuqonda kwethu kwansuku zonke ngesipiliyoni, futhi zicutshungulwa ngaphandle komzamo, njengokuthi “ukulahlekelwa umucu wengxabano.”
- Izingathekiso ezisankondlo nwebisa noma hlanganisa izingathekiso zansuku zonke, ikakhulukazi ngokwezinjongo zokubhala—futhi yile ndlela igama eliqondwa ngayo ngokwesiko, esimweni sezinkondlo.
- Izingathekiso zomcabango yileyo misebenzi esezingqondweni zezikhulumi ebeka ngokucacile izinqubo zazo zokucabanga—ngokwesibonelo, umbono wokuthi “Impikiswano iyimpi” isekela izingathekiso ezishiwo njengokuthi “ngahlasela imibono yakhe.”
- Izingathekiso ezixubile asetshenziselwa inhlanganisela yezingathekiso ezingahlobene noma ezingahambelani emshweni owodwa, njengokuthi “Lena yinkundla engakaze ibonwe muntu ekhulelwe amathuba.”
Nakuba ukuhlukaniswa kwe-Crystal kuwusizo kakhulu ngokombono we-semantics yezilimi (ukugxila ebudlelwaneni be-triadic phakathi kokujwayelekile, ulimi, kanye nalokho elibhekisela kukho), ngokombono we-linguistic pragmatics (ukugxila ebuhlotsheni be-polyadic phakathi kokujwayelekile, isikhulumi, isimo, nozwayo), nokho, uStephen Levinson uphakamisa lokhu okulandelayo “ukuhlukaniswa okuthathu kwezifenqo” (1983:152-153):
- Izingathekiso zokuzisholo yilezo ezinesimo esithi BE(x, y) njengokuthi “Iago is an eel.” Ukuze uziqonde, ozwayo/umfundi kufanele akwazi ukwakha isifaniso esihambisana nayo.
- Izingathekiso eziqagelayo yilezo ezinomqondo othi G(x) noma u-G(x, y) njengokuthi “uMwalimu Mazrui uqhubekile nokuhamba phambili.” Ukuze uziqonde, ozwayo/ofundayo kufanele akhe isifaniso esiyinkimbinkimbi esihambisanayo.
- Izingathekiso ezinemizwa yilezo ezinesimo somqondo esingu-G(y) esikhonjwe ngokuba asihlobene enkulumweni ezungezile lapho ihunyushwa ngokwezwi nezwi.
Ushintsho lwesingathekiso-ke luvamise ukubonakaliswa yigama elinencazelo ephathekayo elithatha umqondo ongacacile. Ngokwesibonelo, njengoba uBrian Weinstein ebonisa,
Ngokwenza ukufana okungazelelwe phakathi kwalokho okwaziwayo nokuqondwayo, njengemoto noma umshini, nalokho okuyinkimbinkimbi nokudidayo, njengomphakathi waseMelika, abalaleli bayamangala, baphoqeleke ukuba benze ukudluliselwa, futhi mhlawumbe bakholiseke. Baphinde bathole isisetshenziswa se-mnemonic-ibinzana lokubamba elichaza izinkinga eziyinkimbinkimbi (1983: 8).
Impela, ngokuguqula izingathekiso, abaholi kanye nezicukuthwane bangakha imibono nemizwa, ikakhulukazi lapho abantu becindezelwe ukungqubuzana nezinkinga emhlabeni. Ezikhathini ezinjalo, njengoba kwaboniswa ngokushesha ngemva kokuhlaselwa kwe-World Trade Center eNew York kanye nePentagon eWashington, DC ngo-September 11, 2001, uquqaba lulangazelela izincazelo ezilula neziqondiso: ngokwesibonelo, “abahlaseli bango-September 11, 2001 I-2002 izonda iMelika ngenxa yengcebo yayo, njengoba abantu baseMelika bengabantu abalungile, nokuthi iMelika kufanele iqhume amaphekula noma yikuphi lapho ebuyele khona esikhathini sangaphambi komlando "(Bangura, 2: XNUMX).
Emazwini ka-Murray Edelman "izinkanuko zangaphakathi nezangaphandle zikhuthaza ukunamathela kuhlu olukhethiwe lwezinganekwane nezingathekiso ezibumba imibono yezwe lezombangazwe" (1971: 67). Ngakolunye uhlangothi, kuphawula u-Edelman, izingathekiso zisetshenziselwa ukuveza amaqiniso angathandeki zempi ngokuyibiza ngokuthi “umzabalazo wentando yeningi” noma ngokubhekisela odlameni kanye ne-neocolonialism “njengokuba khona.” Ngakolunye uhlangothi, kunezela u-Edelman, izingathekiso zisetshenziselwa ukwesabisa nokuthukuthelisa abantu ngokubhekisela kumalungu enhlangano yezombangazwe ngokuthi "amaphekula" (1971: 65-74).
Ngempela, ubuhlobo phakathi kolimi nokuziphatha okunokuthula noma okungenakuthula kusobala kangangokuthi asicabangi nhlobo ngakho. Wonke umuntu uyavuma, ngokukaBrian Weinstein, ukuthi ulimi luwumgogodla womphakathi wesintu nobudlelwano phakathi kwabantu—ukuthi lwakha isisekelo sempucuko. Ngaphandle kwale ndlela yokuxhumana, u-Weinstein uthi, abekho abaholi abangayala izinsiza ezidingekayo ukuze kwakhiwe uhlelo lwezombangazwe oludlulela ngale komndeni nomakhelwane. Ubuye aphawule ukuthi, nakuba sivuma ukuthi ikhono lokusebenzisa amagama ukuze bancenge abavoti yindlela abantu abayisebenzisayo ukuze bazuze futhi babambelele emandleni, nokuthi siyawathanda amakhono okukhuluma nokubhala njengezipho, thina nokho asikwenzi lokho. bheka ulimi njengento ehlukile, njengentela, engaphansi kokuzikhethela ngabaholi abaphethe noma ngabesifazane namadoda afisa ukuwina noma ukuthonya amandla. Unezela ngokuthi asiboni ulimi ngesimo noma imali enikeza izinzuzo ezilinganisekayo kulabo abanalo (Weinstein 1983: 3). Esinye isici esibalulekile ngolimi nokuziphatha okunokuthula ukuthi, ukulandela u-Weinstein,
Inqubo yokwenza izinqumo ukuze kwaneliswe izithakazelo zeqembu, kulolonge umphakathi ngokuvumelana nokuhle, ukuxazulula izinkinga, nokubambisana neminye imiphakathi emhlabeni oguquguqukayo kuwumgogodla wepolitiki. Ukuqongelela kanye nokutshala imali ngokuvamile kuyingxenye yenqubo yezomnotho, kodwa uma labo abangabanikazi bezimali beyisebenzisa ukuze babe nethonya namandla phezu kwabanye, ingena enkundleni yezombusazwe. Ngakho-ke, uma kungenzeka ukukhombisa ukuthi ulimi luyisihloko sezinqumo zenqubomgomo kanye nempahla enikeza izinzuzo, kungenziwa icala lokufunda ulimi njengenye yezinto eziguquguqukayo ezivula noma ezivala umnyango wamandla, ingcebo, kanye nodumo phakathi kwemiphakathi kanye nokuba negalelo empini nokuthula phakathi kwemiphakathi (1983:3).
Njengoba abantu basebenzisa izingathekiso njengendlela yokuzikhethela phakathi kwezinhlobonhlobo zezinhlobo zolimi ezinemiphumela ebalulekile yamasiko, ezomnotho, ezombusazwe, ezengqondo nezenhlalo, ikakhulukazi lapho amakhono olimi asatshalaliswa ngokulinganayo, inhloso enkulu yesigaba sokuhlaziya idatha esilandela ngaleso sikhathi ukukhombisa ukuthi izingathekiso eziye zasetshenziswa ezinkulumweni zethu zokholo nobuzwe zibandakanya izinhloso ezehlukene. Umbuzo omkhulu-ke yilo olandelayo: Izingathekiso zingabonakala kanjani ngokuhlelekile ezingxoxweni? Ukuze uthole impendulo yalo mbuzo, incwadi kaLevinson ngamathuluzi asetshenziswa ukuhlaziya isingathekiso emkhakheni we-linguistic pragmatics inenzuzo enkulu.
U-Levinson uxoxa ngamathiyori amathathu agxilise ukuhlaziya kwezingathekiso emkhakheni we-linguistic pragmatics. Ithiyori yokuqala ithi Ithiyori yokuqhathanisa okuthi, ngokukaLevinson, athi “Izingathekiso ziyizifaniso nezibikezelo ezicindezelwe noma ezisusiwe zokufana” (1983:148). Ithiyori yesibili ithi Ithiyori Yokusebenzelana okuthi, elandela uLevinson, aphakamise ukuthi “Izingathekiso ziwukusetshenziswa okukhethekile kwezinkulumo zolimi lapho inkulumo eyodwa 'yengathekiso' (noma gxila) ishumekwe kwenye inkulumo ethi 'ngokoqobo' (noma uhlaka), ngendlela yokuthi incazelo yokugxila ihlanganyele futhi izinguquko incazelo ye uhlaka, futhi ngokuphambene nalokho” (2983:148). Ithiyori yesithathu ithi Ithiyori Yokuxhumana okuyinto, njengoba u-Levinson esho, ehilela "ukwenziwa kwemephu yesizinda esisodwa esiphelele kwesinye, okuvumela ukulandelwa noma ukuxhumana okuningi" (1983: 159). Kulezi zikhundla ezintathu, u-Levinson uthola i- Ithiyori Yokuxhumana ukuze ibe usizo kakhulu ngoba “inamandla okubalwa kwezakhiwo ezaziwayo zezingathekiso: imvelo 'okungeyona i-prepositional', noma ukunganqumi okuhlobene kokungeniswa kwesingathekiso, ukuthambekela ekushintsheni ukhonkolo esikhundleni samagama angabonakali, kanye amazinga ahlukene izingathekiso ezingaphumelela ngawo” (1983:160). U-Levinson ube eseqhubeka nokusikisela ukuthi kusetshenziswe lezi zinyathelo ezintathu ezilandelayo ukuze kuhlonzwe izingathekiso embhalweni: (1) “i-akhawunti yokuthi noma iyiphi i-trope noma ukusetshenziswa okungaqondile kolimi kuqashelwa kanjani”; (2) “yazi ukuthi izingathekiso zihlukaniswa kanjani kwamanye ama-tropes;” (3) "uma sekuqashelwe, ukuhunyushwa kwezingathekiso kufanele kuncike ezicini zekhono lethu elijwayelekile lokucabanga ngokuqhathanisa" (1983: 161).
Izingathekiso ngoKholo
Njengomfundi wokuxhumana kuka-Abrahama, kungifanele ukuthi ngiqale lesi sigaba ngalokho okushiwo iSambulo kuTorah eNgcwele, iBhayibheli Elingcwele, kanye neKur'an eNgcwele ngolimi. Okulandelayo yizibonelo, esisodwa esivela egatsheni ngalinye lika-Abrahama, phakathi kwezimiso eziningi kusAmbulo:
ITorah Engcwele, iHubo 34:14: “Londa ulimi lwakho ebubini, nezindebe zakho ekukhulumeni inkohliso.”
IBhayibheli Elingcwele, izAga 18:21 : “Ukufa nokuphila kusemandleni olimi; nabayithandayo bayakudla izithelo zayo.”
I-Qur'an eNgcwele, Surah Al-Nur 24:24: "Ngalolo suku ulimi lwabo, izandla zabo, nezinyawo zabo ziyofakaza ngabo ngezenzo zabo."
Ezimfundisweni ezandulele, kusobala ukuthi ulimi lungaba yicala lapho igama elilodwa noma ngaphezulu lingalimaza isithunzi sabantu, amaqembu, noma imiphakathi ezwela kakhulu. Ngempela, kuyo yonke iminyaka, ukubamba ulimi, ukugwema ukuthukwa okuncane, ukubekezela nobukhosi kuye kwanqanda incithakalo.
Ingxoxo esele lapha isekelwe esahlukweni sikaGeorge S. Kun esithi “Inkolo Nomoya” encwadini yethu, Izingathekiso Ezingenakuthula (2002) lapho ethi ngesikhathi uMartin Luther King, Jr. ethula umzabalazo wakhe wamalungelo omphakathi ekuqaleni kwawo-1960, wasebenzisa izingathekiso nemisho yezenkolo, ingasaphathwa eyodumo lwenkulumo yakhe ethi “I have a dream” ayethula ezitebhisini. Lincoln Memorial eWashington, DC ngo-August 28, 1963, ukukhuthaza abaNsundu ukuthi bahlale benethemba ngeMelika eyimpumputhe. Ekuphakameni kwe-Civil Rights Movement ngawo-1960, abaNsundu babevame ukubambana ngezandla futhi bacule, “Sizonqoba,” isingathekiso senkolo esasibahlanganisa phakathi nawo wonke umzabalazo wabo wenkululeko. UMahatma Gandhi wasebenzisa elithi “Satyagraha” noma “ukubambelela eqinisweni,” kanye “nokungalaleli komphakathi” ukuze ahlanganise amaNdiya ekuphikisaneni nombuso wamaNgisi. Ngokuphikisana nezinto ezingavamile futhi ezivame ukuba sengozini enkulu, izishoshovu eziningi emizabalazweni yenkululeko yesimanje ziye zaphendukela emishwaneni yezenkolo nolimi ukuze zithole ukwesekwa (Kun, 2002:121).
Ontamolukhuni basebenzise nezingathekiso kanye nemishwana ukuthuthukisa i-ajenda yabo. U-Osama bin Laden wazibonakalisa njengomuntu obalulekile emlandweni wamaSulumane wangaleso sikhathi, wagxila kumqondo waseNtshonalanga, ingasaphathwa eyeMuslim, esebenzisa inkulumo-ze kanye nezingathekiso zezenkolo. Lena yindlela u-bin Laden ake asebenzisa ngayo inkulumo yakhe ukuze ayale abalandeli bakhe kumagazini ka-Okthoba-Novemba, 1996. Nida'ul Islam (“The Call of Islam”), iphephabhuku lezempi-lamaSulumane elishicilelwe e-Australia:
Yini ibhere [sic] ngokungangabazeki kulo mkhankaso onolaka wamaJudeo-Christian ngokumelene nezwe lamaSulumane, okungakaze kubonwe okufana nalokhu ngaphambili, ukuthi amaSulumane kufanele alungiselele wonke amandla angenzeka ukuze axoshe isitha, ngezempi, ngokwezomnotho, ngomsebenzi wezithunywa zevangeli. , kanye nazo zonke ezinye izindawo…. (Kun, 2002:122).
Amazwi kaBin Laden abonakala elula kodwa kwaba nzima ukubhekana nawo ngokomoya nangokwengqondo eminyakeni embalwa kamuva. Ngala mazwi, u-bin Laden nabalandeli bakhe bacekele phansi izimpilo nempahla. Kulabo okuthiwa "amaqhawe angcwele," abaphila ukuze bafe, lezi ziyizimpumelelo ezikhuthazayo (Kun, 2002: 122).
Abantu baseMelika nabo bazamile ukuqonda imishwana nezingathekiso zezenkolo. Abanye bakuthola kunzima ukusebenzisa izingathekiso ngezikhathi zokuthula nezingenazo ukuthula. Ngenkathi uNobhala Wezokuvikela uDonald Rumsfeld ecelwa engqungqutheleni yezindaba yangoSepthemba 20, 2001 ukuba aqhamuke namagama achaza uhlobo lwempi i-United States ebhekene nayo, waphuthaza amagama nemisho. Kodwa uMongameli wase-United States, uGeorge W. Bush, weza nemisho yokukhuluma nezingathekiso zezenkolo ukuze aduduze futhi anikeze amandla amaMelika ngemva kokuhlaselwa ngo-2001 (Kun, 2002: 122).
Izingathekiso zenkolo ziye zafeza indima ebalulekile esikhathini esidlule kanye nenkulumo yobuhlakani yanamuhla. Izingathekiso zezenkolo zisiza ekuqondeni ulimi olungajwayelekile futhi lunwebe ngale kwemikhawulo yalo evamile. Banikeza izizathu zokukhuluma eziqine kakhulu kunama-agumenti akhethwe ngokunembe kakhulu. Noma kunjalo, ngaphandle kokusetshenziswa okunembile nesikhathi esifanele, izingathekiso zezenkolo zingase zenze izinto ezazingaqondakali kahle ngaphambili, noma zizisebenzise njengendlela yokuqhubela phambili ukuduka. Izingathekiso zenkolo ezifana nethi “crusade,” “jihad,” nelithi “good against evil,” ezasetshenziswa uMongameli uGeorge W. Bush no-Osama bin Laden ukuchaza izenzo zomunye nomunye phakathi nokuhlasela kwe-United States ngo-September 11, 2001 kwashukumisela abantu ngabanye, abezenkolo. amaqembu nemiphakathi ethatha uhlangothi (Kun, 2002:122).
Izakhiwo eziyisingathekiso ezinekhono, ezicebile ezinkolelweni zezenkolo, zinamandla amakhulu okungena ezinhliziyweni nasezingqondweni zamaSulumane namaKrestu futhi zizophila isikhathi esingaphezu kwalabo abaziqambile (Kun, 2002:122). Isiko eliyimfihlakalo livame ukuthi izingathekiso zezenkolo azinawo nhlobo amandla achazayo (Kun, 2002:123). Ngempela, laba bagxeki namasiko sebebonile ukuthi ulimi lungahamba ibanga elingakanani ekucekeleni phansi imiphakathi nokubeka inkolo eyodwa kwenye (Kun, 2002:123).
Ukuhlasela kuka-September 11, 2001 okuyinhlekelele kwe-United States kwavula izindlela eziningi ezintsha zokuqonda izingathekiso; kodwa ngokuqinisekile bekungekona okokuqala umphakathi ushikashikeka ukuze uqonde amandla ezingathekiso zenkolo ezingenakuthula. Isibonelo, abantu baseMelika abakaqondi ukuthi ukucula kwamagama noma izingathekiso ezifana no-Mujahidin noma “amaqhawe angcwele,” i-Jihad noma “impi engcwele” kwasiza kanjani ukungenisa iTaliban emandleni. Izingathekiso ezinjalo zenza u-Osama bin Laden akwazi ukwenza uthando lwakhe olumelene nezaseNtshonalanga futhi ahlele amashumi eminyaka ambalwa ngaphambi kokuvelela ngokuhlasela i-United States. Abantu basebenzise lezi zingathekiso zenkolo njenge-catalyst yokuhlanganisa abashisekeli benkolo ngenhloso yokugqugquzela udlame (Kun, 2002:123).
Njengoba uMongameli wase-Iran u-Mohammed Khatami ayala, “umhlaba ubona uhlobo olusebenzayo lokungahloniphi ezindaweni zezenhlalo nezombangazwe, olusongela isisekelo sokuphila komuntu. Lolu hlobo olusha lwe-nihilism esebenzayo luthatha amagama ahlukahlukene, futhi ludabukisayo futhi luneshwa kangangokuthi amanye alawo magama afana nenkolo kanye nengokomoya lokuzimemezela "(Kun, 2002: 123). Kusukela ngezehlakalo eziyinhlekelele zikaSepthemba 11, 2001 abantu abaningi baye bazibuza ngale mibuzo (Kun, 2002:123):
- Iluphi ulimi olungokwenkolo olungase lube namandla futhi lube namandla kangaka ukuyenga umuntu ukuba anikele ngokuphila kwakhe ukuze abhubhise abanye?
- Ingabe lezi zingathekiso ziye zaba nethonya ngempela futhi zahlela abalandeli benkolo abasebasha ukuba babe ababulali?
- Ingabe lezi zingathekiso ezingenakuthula nazo zingase zibe yizinto ezenziwayo noma zakhe?
Uma izingathekiso zingasiza ukuvala igebe phakathi kokwaziwa nokungaziwa, abantu ngabanye, abahlaziyi, kanye nabaholi bezombangazwe, kumele bazisebenzise ngendlela ezonqanda ukushuba kwesimo futhi baxhumane nokuzwana. Ukwehluleka ukukhumbula ukuthi kungenzeka ukuhunyushwa ngokungeyikho yizithameli ezingaziwa, izingathekiso zezenkolo zingaholela emiphumeleni ebingalindelekile. Izingathekiso zokuqala ezasetshenziswa ngemva kokuhlaselwa kweNew York kanye neWashington DC, “njengempi yenkolo,” zenza ama-Arabhu amaningi azizwa engakhululekile. Ukusetshenziswa kwezingathekiso ezinjalo zenkolo ezingenakuthula ukuze kusungulwe izehlakalo kwakungahlangani futhi kungafanelekile. Igama elithi "crusade" linezimpande zenkolo emzamweni wokuqala wamaKrestu waseYurophu wokuxosha abalandeli boMprofethi uMuhammad (PBUH) eZweni Elingcwele ngo-11.th Ikhulu leminyaka. Leli gama lalinamandla okuvuselela inzondo yamakhulu eminyaka amaSulumane ayezizwa emelene namaKrestu ngomkhankaso wawo eZweni Elingcwele. Njengoba uSteven Runciman ephawula esiphethweni somlando wakhe wezimpi zenkolo, impi yenkolo “yayiyisiqephu esidabukisayo nesicekela phansi” futhi “iMpi Engcwele ngokwayo yayingesinye isenzo sokungabekezelelani eside egameni likaNkulunkulu, esimelene neNgcwele. Isipoki.” Igama elithi crusade linikezwe ukwakhiwa okuhle yibo bobabili osopolitiki kanye nabantu ngabanye ngenxa yokungabi nalwazi ngomlando kanye nokuthuthukisa izinhloso zabo zezepolitiki (Kun, 2002:124).
Ukusetshenziswa kwezingathekiso ngezinhloso zokuxhumana ngokusobala kunomsebenzi obalulekile wokuhlanganisa. Baphinde banikeze ibhuloho elicacile phakathi kwamathuluzi ahlukene okuklama kabusha inqubomgomo yomphakathi. Kodwa yisikhathi lapho kusetshenziswa khona izingathekiso esibaluleke kakhulu ezilalelini. Izingathekiso ezihlukene okuxoxwe ngazo kulesi sigaba sokholo azikho, ngokwazo, azinalo ukuthula, kodwa isikhathi ezasetshenziswa ngaso sabangela ukungezwani nokuhunyushwa ngokungeyikho. Lezi zifenqo nazo ziyazwela ngoba umsuka wazo usukela engxabanweni phakathi kobuKristu nobuSulumane emakhulwini eminyaka adlule. Ukuthembela kuzingathekiso ezinjalo ukuze uzuze ukwesekwa komphakathi ngenqubomgomo ethile noma isenzo esithile sikahulumeni kubeka engcupheni ngokuyinhloko ukungaqondi kahle izincazelo zasendulo nezimo zezingathekiso (Kun, 2002:135).
Izingathekiso zezenkolo ezingenakuthula ezasetshenziswa uMongameli Bush kanye no-bin Laden ukuveza izenzo zomunye nomunye ngo-2001 zenze isimo esinzima kakhulu emazweni aseNtshonalanga kanye namaSulumane. Impela, iningi labantu baseMelika lalikholelwa ukuthi iBush Administration yayenza ngokwethembeka futhi iphishekela intshisekelo yesizwe ukuqeda “isitha esibi” esihlose ukudicilela phansi inkululeko yaseMelika. Ngendlela efanayo, amaSulumane amaningi emazweni ahlukahlukene ayekholelwa ukuthi izenzo zobuphekula zika-bin Laden ngokumelene ne-United States zazifanelekile, ngoba i-United States ichemile ngokumelene ne-Islam. Umbuzo uthi ingabe abantu baseMelika namaSulumane babekuqonda ngokugcwele ukubaluleka kwesithombe ababesidweba kanye nezizathu zezenzo zezinhlangothi zombili (Kun, 2002:135).
Noma kunjalo, izincazelo ezingokomfanekiso zezehlakalo zangoSepthemba 11, 2001 zikahulumeni wase-United States zakhuthaza izethameli zaseMelika ukuthi ziyithathele phezulu inkulumo-ze futhi zisekele isenzo sezempi esinonya e-Afghanistan. Ukusetshenziswa ngendlela engafanele kwezingathekiso zezenkolo nakho kwashukumisela abantu baseMelika ababenganeliseki ukuba bahlasele abantu baseMpumalanga Ephakathi. Izikhulu zomthetho bezibandakanya ekuphrofayilini ngokobuhlanga kwabantu abavela emazweni ase-Arab naseMpumalanga Asia. Abanye emhlabeni wamaSulumane nabo babesekela ukuhlasela kwamaphekula okwengeziwe ngokumelene ne-United States kanye nabalingani bayo ngenxa yokuthi igama elithi "jihad" lalihlukunyezwa kanjani. Ngokuchaza izenzo ze-United States zokuletha labo abahlasela e-Washington, DC naseNew York ebulungiswa “njengempi,” lo mqondo wakha isithombe esakhiwe ukusetshenziswa ngokuzidla kwesingathekiso (Kun, 2002: 136).
Akunakuphikisana ukuthi izenzo zikaSepthemba 11, 2001 zazingalungile ngokokuziphatha nangokomthetho, ngokomthetho we-Islamic Sharia; nokho, uma izingathekiso zingasetshenziswa ngendlela efanele, zingavusa izithombe nezinkumbulo ezingezinhle. Lezi zithombe zibe sezisetshenziswa abashisekeli ukwenza imisebenzi eyimfihlo. Uma ubheka izincazelo zakudala kanye nemibono yezingathekiso ezifana nethi “crusade” kanye “nejihad,” umuntu angaqaphela ukuthi zikhishwe ngaphandle kwengqikithi; iningi lalezi zingathekiso lisetshenziswa ngesikhathi lapho abantu baseNtshonalanga nabasezweni lamaSulumane bebhekene nesikhukhula sokungabi nabulungisa. Impela, abantu basebenzise isimo esibucayi ukuze balawule futhi banxenxe izethameli zabo ukuze bazuze ezabo zezombusazwe. Uma kwenzeka kuba nenhlekelele yezwe abaholi ngabanye kumele bakhumbule ukuthi noma yikuphi ukusetshenziswa okungafanele kwezingathekiso zezenkolo ukuze kuzuzwe ipolitiki kunemiphumela emikhulu emphakathini (Kun, 2002:136).
Izingathekiso ngobuhlanga
Ingxoxo elandelayo isuselwe esahlukweni sika-Abdulla Ahmed Al-Khalifa esinesihloko esithi “Ethnic Relations” encwadini yethu, Izingathekiso Ezingenakuthula (2002), lapho esitshela khona ukuthi ubudlelwano bezinhlanga baba udaba olubalulekile enkathini yangemva kweMpi Yomshoshaphansi ngoba izingxabano eziningi zangaphakathi, manje ezibhekwa njengendlela enkulu yezingxabano ezinodlame emhlabeni wonke, zisekelwe ezicini zobuzwe. Lezi zici zingadala kanjani izingxabano zangaphakathi? (Al-Khalifa, 2002:83).
Izici zobuzwe zingaholela ezingxabanweni zangaphakathi ngezindlela ezimbili. Okokuqala, izinhlanga eziningi zisebenzisa ukucwasa ngokwesiko kubantu bezinhlanga ezincane. Ukucwaswa ngokwesiko kungase kuhlanganise amathuba emfundo angalingani, izithiyo zomthetho nezombusazwe ekusetshenzisweni nasekufundiseni izilimi ezincane, kanye nemigoqo yenkululeko yenkolo. Kwezinye izimo, izinyathelo ezinzima zokuhlanganisa abantu abambalwa kuhlanganiswe nezinhlelo zokuletha inqwaba yezinye izinhlanga ezindaweni ezincane zenza uhlobo lokuqothulwa kwamasiko (Al-Khalifa, 2002:83).
Indlela yesibili ukusetshenziswa komlando weqembu kanye nemibono yeqembu ngabo kanye nabanye. Akunakugwenywa ukuthi amaqembu amaningi anezikhalo ezizwakalayo kwabanye ngobugebengu bohlobo oluthile noma obunye obenziwe esikhathini esikude noma sakamuva. Eminye “inzondo yasendulo” inezisekelo ezingokomlando ezingokomlando. Kodwa-ke, kuyiqiniso futhi ukuthi amaqembu avame ukucasha futhi akhazimulise imilando yawo, efaka amademoni omakhelwane, noma izimbangi kanye nabamelene nabo (Al-Khalifa, 2002:83).
Lezi zinganekwane zobuhlanga ziyinkinga ikakhulukazi uma amaqembu aphikisanayo enezithombe zesibuko zomunye nomunye, okuyinto evame ukuba njalo. Ngokwesibonelo, ngakolunye uhlangothi, amaSerb azibona “njengabavikeli abangamaqhawe” baseYurophu naseCroats “njengama-fascist, izigebengu ezibulala isizwe.” Ngakolunye uhlangothi, amaCroatia azibona “eyizisulu ezingamaqhawe” “zonya olukhulu” lwaseSerbia. Uma amaqembu amabili asondelene enemibono ekhethekile, eshubisanayo, ukucasuka okuncane kunoma yiluphi uhlangothi kuqinisekisa izinkolelo ezijulile futhi kunikeza izizathu zokuziphindiselela. Ngaphansi kwalezi zimo, ukungqubuzana kunzima ukukugwema futhi kunzima nakakhulu ukukhawula, uma sekuqalile (Al-Khalifa, 2002:83-84).
Ziningi-ke izingathekiso ezingenakuthula ezisetshenziswa abaholi bezombangazwe ukuze baqhubekisele phambili ukungezwani nenzondo phakathi kwezizwe ngezinkulumo zomphakathi nabezindaba. Ngaphezu kwalokho, lezi zingathekiso zingasetshenziswa kuzo zonke izigaba zokungqubuzana kwezinhlanga eziqala ngokulungiselela amaqembu okungqubuzana kuze kufike esigabeni ngaphambi kokudlulela ekuxazululeni kwezombusazwe. Nokho-ke kungashiwo ukuthi kunezigaba ezintathu zezingathekiso ezingenakuthula ebudlelwaneni bezizwe ngesikhathi sezingxabano noma izingxabano (Al-Khalifa, 2002:84).
Isigaba 1 kuhlanganisa ukusetshenziswa kwamagama angalungile ukuze kubhebhetheke udlame kanye nezimo eziwohlokayo ezingxabanweni zobuzwe. Lawa magama angasetshenziswa amaqembu aphikisanayo (Al-Khalifa, 2002:84):
Revenge: Ukuziphindiselela ngeqembu A engxabanweni kuzoholela ekuphikiseni impindiselo yeqembu B, futhi zombili izenzo zokuphindisela zingaholela la maqembu amabili emjikelezweni ongapheli wodlame nokuziphindiselela. Ngaphezu kwalokho, izenzo zokuziphindiselela zingase zibe ezesenzo esenziwa isizwe esithile ngokumelene nesinye emlandweni wobudlelwane phakathi kwaso. Ngokwesibonelo, endabeni yaseKosovo, ngo-1989, uSlobodan Milosevic wathembisa ukuthi amaSerbia azoziphindiselela kubantu base-Albania base-Kosovo ngenxa yokulahlekelwa impi yaseTurkey eminyakeni engu-600 ngaphambili. Kwakusobala ukuthi uMilosevic wasebenzisa isingathekiso esithi "impindiselo" ukuze alungiselele amaSerbs impi ngokumelene nama-Albanians aseKosovo (Al-Khalifa, 2002: 84).
Ubuphekula: Ukungabikho kokuvumelana ngencazelo yamazwe ngamazwe “yobuphekula” kunikeza ithuba amaqembu ezizwe ahilelekile ezingxabanweni zokuthi izitha zawo “amaphekula” futhi izenzo zawo zokuziphindiselela ziwuhlobo “lobuphekula.” Ezingxabanweni zaseMpumalanga Ephakathi, ngokwesibonelo, izikhulu zakwa-Israel zibiza abaqhubi bebhomu basePalestine ngokuthi “amaphekula,” kuyilapho abasePalestine bezibheka ngokuthi “Mujahideen” nokwenza kwabo "Jihad” ngokumelene namabutho abusayo—u-Israyeli. Ngakolunye uhlangothi, abaholi bezombangazwe nabezenkolo basePalestine babevame ukusho ukuthi uNdunankulu wase-Israel u-Ariel Sharon "uyiphekula" nokuthi amasosha akwa-Israel "amaphekula" (Al-Khalifa, 2002: 84-85).
Ukungavikeleki: Amagama athi “ukungavikeleki” noma “ukuntuleka kokuvikeleka” avame ukusetshenziswa ezingxabanweni zezinhlanga ukuze athethelele izinhloso zawo zokusungula amabutho azo esigabeni sokulungiselela impi. NgoMashi 7, 2001 uNdunankulu wakwa-Israel u-Ariel Sharon ukhulume igama elithi “ukuphepha” izikhathi eziyisishiyagalombili enkulumweni yakhe yokuqala e-Israel Knesset. Abantu basePalestine babazi ukuthi ulimi namagama asetshenziswe enkulumweni kwakungenhloso yokugqugquzela (Al-Khalifa, 2002:85).
Isigaba 2 iqukethe amatemu anesimo esihle, kodwa angasetshenziswa ngendlela engalungile ukuze agqugquzele futhi athethelele ulaka (Al-Khalifa, 2002:85).
Izindawo ezingcwele: Leli akulona igama elingenalo ukuthula ngokwalo, kodwa lingasetshenziswa ukufeza izinhloso ezilimazayo, njengokuthethelela izenzo zobudlova ngokuthi inhloso iwukuvikela izindawo ezingcwele. Ngo-1993, i-16th-I-mosque yangekhulu leminyaka—i-Babrii Masjid—edolobheni elisenyakatho ye-Ayodhya eNdiya yacekelwa phansi izixuku ezihlelwe ngokwezombusazwe zezishoshovu zamaHindu, ezazifuna ukwakhela iRama ithempeli khona kanye. Leso senzakalo esihlasimulisayo salandelwa ubudlova bemiphakathi nezibhelu ezweni lonke, lapho kwafa khona abantu abangu-2,000 2002 noma ngaphezulu—kokubili amaHindu namaMuslim; Nokho, izisulu Muslim kude kude Hindu (Al-Khalifa, 85:XNUMX).
Ukuzinqumela kanye nokuzimela: Indlela eya enkululekweni nasekuzimeleni kweqembu lohlanga ingaba negazi futhi ilahlekise ukuphila kwabaningi, njengoba kwenzeka e-East Timor. Kusukela ngo-1975 kuya ku-1999, ukunyakaza kokumelana e-East Timor kwaphakamisa isiqubulo sokuzibusa kanye nokuzimela, kwabiza izimpilo ze-200,000 East Timorese (Al-Khalifa, 2002: 85).
Ukuzivikela: Ngokwe-Article 61 ye-United Nations Charter, "Akukho okukuSomqulu wamanje okuzokhinyabeza ilungelo elingokwemvelo lomuntu ngamunye noma iqembu lokuzivikela uma kwenzeka ukuhlaselwa kuhlonyiwe ngokumelene nelungu leNhlangano Yezizwe...." Ngakho-ke, i-United Nations Charter ilondoloza ilungelo lamazwe angamalungu lokuzivikela ekuhlaselweni elinye ilungu. Kodwa-ke, naphezu kweqiniso lokuthi leli gama lilinganiselwe ukusetshenziswa yizifundazwe, lasetshenziswa yi-Israel ukuthethelela ukusebenza kwayo kwezempi ngokumelene nezindawo zasePalestine ezingakaqashelwa njengezwe ngumphakathi wamazwe ngamazwe (Al-Khalifa, 2002:85- 86).
Isigaba 3 yakhiwe ngamagama achaza imiphumela ebhubhisayo yezingxabano zezinhlanga ezifana nokuqothulwa kohlanga, ukuhlanzwa kohlanga kanye nobugebengu benzondo (Al-Khalifa, 2002:86).
I-Genocide: IZizwe Ezihlangene zichaza leli gama njengesenzo esihlanganisa ukubulala, ukuhlasela okungathi sína, indlala, nezinyathelo ezihloselwe izingane “ezizinikele ngenjongo yokubhubhisa, ngokuphelele noma ngokwengxenye, iqembu lesizwe, lobuhlanga, lobuhlanga noma lenkolo.” Ukusetshenziswa kokuqala kweNhlangano Yezizwe kwakuyilapho uNobhala-Jikelele wayo ebika kuMkhandlu Wezokuphepha ukuthi izenzo zobudlova eRwanda ngokumelene nedlanzana lamaTutsi ngamaHutu amaningi zazibhekwa njengokubulawa kohlanga ngo-Okthoba 1, 1994 (Al-Khalifa, 2002:86) .
Ukuhlanzwa kohlanga: ukuhlanzwa kohlanga kuchazwa njengomzamo wokuhlanza noma ukuhlanza indawo yesizwe esisodwa ngokusebenzisa ukwesaba, ukudlwengula, nokubulala ukuze bakholise izakhamuzi ukuba zihambe. Igama elithi “ukuhlanzwa kohlanga” laqala ukusetshenziswa emhlabeni wonke ngo-1992 ngesikhathi sempi ezweni elaliyiYugoslavia. Nokho isetshenziswa kabanzi ku-General Assembly kanye nezinqumo zoMkhandlu wezokuPhepha kanye nemibhalo yama-rapporteurs akhethekile (Al-Khalifa, 2002:86). Eminyakeni eyikhulu edlule, iGreece neTurkey babhekisela ngokukhulu ukushesha “ukushintshisana kwabantu” ngokuqothulwa kohlanga.
Amacala enzondo (okuchema): Ubugebengu obunenzondo noma obuchema ukuziphatha okuchazwa umbuso njengokungekho emthethweni futhi kungaphansi kwesijeziso sobugebengu, uma kubangela noma kuhloswe ukulimaza umuntu noma iqembu ngenxa yomehluko obonakalayo. Amacala enzondo aqhutshwa amaHindu ngokumelene namaSulumane eNdiya angaba isibonelo esihle (Al-Khalifa, 2002: 86).
Uma sibheka emuva, ukuxhumana phakathi kokwanda kwezingxabano zobuzwe kanye nokuxhashazwa kwezingathekiso ezingenakuthula kungasetshenziswa emizamweni yokuvimbela nokuvimbela ukungqubuzana. Ngenxa yalokho, umphakathi wamazwe ngamazwe ungazuza ngokuqapha ukusetshenziswa kwezingathekiso ezingenakuthula phakathi kwamaqembu ezinhlanga ezihlukahlukene ukuze kutholakale isikhathi esiqondile sokungenelela ukuze kuvinjelwe ukuqubuka kwengxabano yobuzwe. Ngokwesibonelo, endabeni yaseKosovo, umphakathi wamazwe ngamazwe wawungase ulindele inhloso ecacile kaMongameli uMilosevic yokuqhuba izenzo zobudlova kubantu base-Kosovar Albanian ngo-1998 kusukela enkulumweni yakhe eyanikezwa ngo-1989. Ngokuqinisekile, ezimweni eziningi, umphakathi wamazwe ngamazwe ungangenela isikhathi eside. ngaphambi kokuqubuka kodweshu futhi ugweme imiphumela elimazayo nelimazayo (Al-Khalifa, 2002:99).
Lo mbono usekelwe emicabangweni emithathu. Okokuqala ukuthi amalungu omphakathi wamazwe omhlaba enza ngokuvumelana, okuyinto engenzeki ngaso sonke isikhathi. Ukubonisa, endabeni yaseKosovo, nakuba i-UN yayinesifiso sokungenela ngaphambi kokuqhuma kobudlova, yavinjwa iRussia. Okwesibili ukuthi imibuso emikhulu inentshisekelo yokungenelela ezingxabanweni zobuzwe; lokhu kungasetshenziswa kuphela kwezinye izimo. Ngokwesibonelo, endabeni yaseRwanda, ukuntula isithakazelo kwamazwe amakhulu kwaholela ekubambezelekeni kokungenelela komphakathi wamazwe ngamazwe kulengxabano. Okwesithathu ukuthi umphakathi wamazwe ngamazwe uhlose ukunqanda ukwanda kwezingxabano. Nokho, okuxakayo, kwezinye izimo, ukwanda kodlame kusheshisa imizamo yomuntu wesithathu ukuqeda ukungqubuzana (Al-Khalifa, 2002:100).
Isiphetho
Kusukela engxoxweni edlule, kuyabonakala ukuthi izinkulumo zethu ezimayelana nokholo nobuzwe zibukeka njengezindawo ezinodaka neziphikisanayo. Futhi kusukela ekuqaleni kobudlelwano bamazwe ngamazwe, imigqa yempi ibilokhu iphindaphindeka ngokungakhethi kuwebhu ephambanayo yezingxabano esinazo namuhla. Impela, izinkulumo-mpikiswano ngokholo nobuzwe zihlukaniswe izithakazelo nezinkolelo. Emikhunjini yethu, izinkanuko ziyavuvukala, zenze amakhanda ashaye, angaboni kahle, futhi ajabhise ukucabanga. Sekudlule isiphithiphithi, izingqondo zenza uzungu, izilimi zinqamukile, nezandla zigogekile ngenxa yezimiso nezikhalo.
Intando yeningi kufanele ihlanganise ukungezwani nokungqubuzana, kufana nokuthi injini esebenza kahle ihlanganisa ukuqhuma okunodlame emsebenzini. Ngokusobala, kuningi ukungqubuzana nokuphikisana okufanele kuzungezwe. Eqinisweni izikhalo eziphethwe ngabangewona abaseNtshonalanga, abaseNtshonalanga, abesifazane, amadoda, abacebile nabampofu, noma ngabe kudala futhi abanye bengenabufakazi, buchaza ubudlelwano bethu komunye nomunye. Iyini "i-Afrika" ngaphandle kwamakhulu eminyaka yengcindezelo yaseYurophu naseMelika, ingcindezelo, ukucindezeleka, nokucindezelwa? Kuyini “okumpofu” ngaphandle kokunganaki, ukuthuka kanye nokuphakanyiswa kwabantu abacebile? Iqembu ngalinye likweleta isikhundla salo kanye nengqikithi yokunganaki nokuzitika komphikisi walo.
Uhlelo lomnotho womhlaba lwenza lukhulu ekuhlanganiseni ukuthanda kwethu ukulwa nokuncintisana kube izigidigidi zamadola omcebo wezwe. Kodwa noma kunjalo impumelelo yezomnotho, imikhiqizo yenjini yethu yezomnotho iyaphazamisa futhi iyingozi kakhulu ukuthi singaziba. Uhlelo lwethu lwezomnotho lubonakala luqeda ukungqubuzana okukhulu kwezenhlalo njengoba uKarl Marx engasho ukuphikisa kwesigaba nokuba nengcebo kwangempela noma kofunayo. Umsuka wenkinga yethu yiqiniso lokuthi umuzwa ontekenteke wokuzihlanganisa esinawo komunye nomunye unesithakazelo somuntu siqu njengesandulela sawo. Isisekelo senhlangano yethu yezenhlalakahle kanye nempucuko yethu enkulu ukuzicabangela thina, lapho izindlela ezitholakala komunye nomunye wethu zingenele umsebenzi wokuthola isithakazelo somuntu siqu. Ukuqinisekisa ukuvumelana komphakathi, okucatshangwayo okufanele kuthathwe kuleli qiniso ukuthi sonke kufanele silwele ukudingana. Kodwa abaningi bethu bakhetha ukubukela phansi ukuncika kwethu komunye nomunye emathalenteni, emandleni, nasekusunguleni, futhi esikhundleni salokho kugqugquzele ukuguquguquka kwemibono yethu ehlukahlukene.
Umlando uye wabonisa ngokuphindaphindiwe ukuthi sikhetha ukungavumeli ukuncika komuntu ngamunye kwephule ukuhluka kwethu okuhlukahlukene futhi kusibophe ndawonye njengomkhaya wesintu. Kunokuba sivume ukuthi sincike komunye nomunye, abanye bethu bakhethe ukuphoqa abanye ukuthi bazinikele ngokungenakubonga. Kudala, ama-Afrika agqilaziwe asebenza ngokuzikhandla ukuze ahlwanyele futhi avune inala yomhlaba yabaphathi bezigqila baseYurophu naseMelika. Kusukela ezidingweni nasekufuneni kwabanikazi bezigqila, besekelwa imithetho ephoqelelayo, izinkolelo, izinkolelo, nenkolo, uhlelo lwezenhlalo nezomnotho lwavela ekuphikisaneni nasekucindezelweni kunokuba ngaphandle komqondo wokuthi abantu bayadingana.
Kungokwemvelo ukuthi kube nomhosha ojulile phakathi kwethu, odalwe ukungakwazi kwethu ukusebenzelana njengezingxenye ezibalulekile zento ephilayo. Okugeleza phakathi kwezinguzunga zalomhosha kuwumfula wezikhalazo. Mhlawumbe akunamandla ngokwemvelo, kodwa ukundindizela okuthukuthele kwezinkulumo ezivuthayo kanye nokuphika okunonya kuguqule izikhalo zethu zaba ama-rapids asheshayo. Manje umsinga onobudlova usidonsa sikhahlela futhi simemeza sibheke ekwindla enkulu.
Asikwazi ukuhlola ukwehluleka ekuphikiseni kwethu kwamasiko nemibono, abakhululekile, abalandela imithetho, kanye nabashisekeli bayo yonke imikhakha nekhwalithi baphoqe ngisho nalabo abanokuthula nabangenandaba nathi ukuthi bathathe uhlangothi. Bethuswe ubukhulu bezimpi eziqubuka yonke indawo, ngisho nezinengqondo neziqanjwe phakathi kwethu zithola ukuthi asikho isizathu esingachemile esingama phezu kwaso. Ngisho nabefundisi phakathi kwethu kufanele bathathe uhlangothi, njengoba zonke izakhamuzi ziphoqwa futhi zibuthelwe ukuba zihlanganyele ekulweni.
Okubhekwayo
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Mayelana Nombhali
Abdul Karim Bangura ungumcwaningi ohlala khona we-Abrahamic Connections kanye ne-Islamic Peace Studies e-Center for Global Peace in the School of International Service at American University kanye nomqondisi we-The African Institution, wonke eWashington DC; umfundi wangaphandle we-Research Methodology ePlekhanov Russian University eMoscow; uprofesa wokuthula wokuqala we-International Summer School in Peace and Conflict Studies eNyuvesi yasePeshawar ePakistan; kanye nomqondisi nomeluleki wamazwe ngamazwe we-Centro Cultural Guanin e-Santo Domingo Este, e-Dominican Republic. Uneziqu ezinhlanu zePhD kwiPolitical Science, Development Economics, Linguistics, Computer Science neMathematics. Ungumbhali wezincwadi ezingama-86 nezindatshana zezazi ezingaphezu kuka-600. Owine imiklomelo engaphezulu kuka-50 ehlonishwayo yezemfundo nomsebenzi womphakathi, phakathi kwemiklomelo yakamuva ye-Bangura kukhona i-Cecil B. Curry Book Award ngeyakhe. Izibalo Zase-Afrika: Ukusuka Emathanjeni Kuya Kumakhompyutha, esiphinde sakhethwa yiKomidi Lezincwadi Le-African American Success Foundation njengenye yezincwadi ezingu-21 ezibaluleke kakhulu ezake zabhalwa abantu base-Afrika baseMelika kwezeSayensi, Ubuchwepheshe, Ubunjiniyela kanye neMathematika (STEM); iDiopian Institute for Scholarly Advancement's Miriam Ma'at Ka Re Award ngesihloko sakhe esithi “Domesticating Mathematics in the African Mother Tongue” Ijenali yePan-African Studies; i-Special United States Congress Award “yenkonzo evelele neyigugu emphakathini wamazwe ngamazwe;” I-International Centre for Ethno-Religious Mediation's Award ngomsebenzi wakhe wokufunda ekuxazululeni izingxabano zobuzwe nezenkolo kanye nokwakha ukuthula, kanye nokugqugquzela ukuthula nokuxazulula izingxabano ezindaweni ezingqubuzanayo; Umklomelo Womnyango Kahulumeni WaseMoscow Wenqubomgomo Yamasiko Ahlukahlukene Nokubambisana Okudidiyelwe ngemvelo yesayensi nengokoqobo yomsebenzi wakhe wobudlelwane obunokuthula bezizwe zonke nezinkolo ezihlukahlukene; kanye ne-Ronald E. McNair Shirt yesazi sendlela yocwaningo esinezinkanyezi esiqeqeshe inani elikhulu kakhulu lezazi zocwaningo kuzo zonke izifundo ezishicilelwe kumajenali nezincwadi ezinompempe futhi sazuza imiklomelo yephepha ehamba phambili kakhulu iminyaka emibili ilandelana—2015 kanye no-2016. I-Bangura usazi kahle cishe izilimi zase-Afrika neziyisithupha zaseYurophu, futhi ufunda ukuze athuthukise amakhono akhe olimi lwesi-Arabhu, isiHebheru, ne-Hieroglyphics. Uphinde abe yilungu lezinhlangano eziningi zezazi, uke wasebenza njengoMongameli kanye neNxusa leNhlangano Yezizwe Ezihlangene le-Association of Third World Studies, futhi uyiSithunywa Esikhethekile soMkhandlu Wokuthula Nokuvikeleka Kwenyunyana Yase-Afrika.
