Isazi uRoger Mac Ginty's Ukuthula Kwansuku Zonke ihlola indlela izenzo zobumbano noma ukungathobeli ezibaluleke ngayo ekwakheni ukubuyisana phakathi kwempi nodlame.
MAma-akhawunti wempilo, athi, eJalimane lamaNazi ngasekupheleni kweminyaka yama-1930 noma eRwanda ezinyangeni zokuqala zika-1994 — ngakunye indawo nesikhathi lapho amalungiselelo empi nodlame olukhulu seluqale ukushintsha ubumbumbulu besikhathi sansuku zonke — kusidweba isithombe Ukungqubuzana kwesikali njengokukonke. EJalimane, nobudlelwano obusondelene baba yizindawo zokulungiselela impi nokubusa. Abazali baphoqwa futhi bagqugquzelwa ukuba bazale izingane eziningi, konke okuyingxenye yomkhankaso kaHitler wokwakha isimo esiqinile, nezinqumo ezazingaphambi komuntu manje kwakudingeka zenziwe ngokuya nge-calculus entsha eyayingale komkhakha womuntu siqu. ERwanda, imizamo yezazi zamaHutu Power zazingapheli amandla ukubeka isisekelo sokuqothulwa kohlanga ngokukhipha amaTutsi "njengawangaphandle" futhi "esongela," ukuthi ubuhlanga baba nencazelo entsha futhi ebulalayo, lapho ukuhlangana kwansuku zonke komphakathi wonke kwase kuphelile , futhi izakhamizi emakhulwini ezinkulungwane zazo zaba ngababulali. Kokubili iJalimane neRwanda kuyizibonelo zokuthi impi nobudlova obedlulele akuwona yini umsebenzi wabalwi abaqeqeshiwe bodwa; kunalokho, angaba ngamaphrojekthi wokuhlanganyela ngobuningi adonsela wonke umuntu nakho konke emzileni wawo.
Kodwa-ke izindaba ezihlakazekile zabantu abenqabile ukuwela emgqeni, noma nje ukufa kwaba yintengo yokungahambelani emazweni womabili, kusitshela ukuthi ukungqubuzana akukhona okuqeda konke. Ngaphakathi kwento ebonakala sengathi iyisiqondiso esisodwa njengempi noma ukuqothulwa kohlanga, isikhala semikhawulo sikhona lapho kudlala khona izenzo ezincane nezizimele zokumelana. Ama-theorists obuzwe kanye nokwakhiwa kombuso sekuthathe isikhathi eside ama-1930s eJalimane njengesifanekiselo sokuthi, uma kunikezwe izimo ezifanele, umbono wokubulala ungabamba phakathi kwezingxenye ezinkulu zomphakathi, ukuze izigidi zabantu "abavamile" zibambe iqhaza, noma ziphenduke ukungaboni, ukubulawa kwabantu abaningi nokuzilungiselela. Kepha kwakukhona labo ababephila ngaphansi kokubusa kwamaNazi abenqaba ukuvumela imibono yeqembu: imindeni eyayifihla izingane ezingamaJuda nabazali bazo, noma ezazithulele phansi buthule ukwenqaba okuphoqelelwe nguhulumeni kwamabhizinisi angamaJuda; amasosha aseJalimane enqaba ukudubula izakhamuzi ezingahlomile nama-POWs; abasebenzi basefektri ababambe iqhaza ekunciphiseni ukukhiqizwa kwezimpahla zempi — noma eRwanda, amaHutu aqala ngokuthula ukuhlenga ngesikhathi sokubulawa kwabantu ngo-1994.
Izenzo ezinjalo "zansuku zonke" zincane kakhulu ukuthi zingaguqula kakhulu inkambo yempi noma ukuqothulwa kohlanga, futhi ngenxa yalesi sizathu zivame ukunganakwa ekuhlaziyweni kokuthi amaphrojekthi odlame lombuso omkhulu avinjelwa noma aqedwa kanjani. Kepha ngokugxila kuphela ezinhlelweni ezisemthethweni, zokwakha izindlela zokuxazulula izingxabano — ukuxolelwa, ukucisha imililo, izinhlelo zentuthuko, nokuningi — ingabe siphuthelwa indawo ebaluleke kakhulu yophenyo? Kuphi, uma kunjalo, lapho izenzo zokumelana zodwa zingena ngaphakathi kwendaba enkulu yokuthi ukuthula kwabuyiselwa kanjani emphakathini ophukile?
Isihloko esithi “ukumelana kwansuku zonke” —izenzo ezenziwa endaweni yempi noma yomzabalazo ongenzi ngamabomu umphakathi — isala ingadideki. Ukuhlaziywa kwayo okuhlonishwa kakhulu, kukaJames C. Scott Izikhali Zababuthakathaka: Izinhlobo Zansuku Zonke Zokuphikiswa Kwabalimi (1985), iyona eyethule lo mkhakha. UScott, usosayensi wezepolitiki kanye no-Southeast Asiaist, wayenze umsebenzi wobuzwe emphakathini omncane waseMalaysia ngasekupheleni kweminyaka yama-1970, lapho abona khona abantu basemakhaya besebenzisa izindlela ezahlukahlukene, eziningi zazo ezicashile— “ukuhudula izinyawo,” “ukuthobela amanga,” “Bazenza abangenalwazi,” nokuningi — ukuvikela izintshisekelo zabo “phakathi kokuvukela”: okusho ukuthi, uma bengekho empini eqondile negunya. Ukutadisha kwakhe, obegxile emzabalazweni wesigaba, kwaletha umqondo wokuthi “ukumelana kwansuku zonke” kusetshenziswe ngokujwayelekile. Kodwa-ke, gcina ngokucekelwa phansi kwezincwadi kanye nezindatshana zephephabhuku kusukela lapho kuhloliwe ifomu emikhakheni ehlukahlukene — abesifazane, abaphansi, abashokobezi, izimpi ezihlomile — izinga lokuphenya lihlale lilula.
Ingxenye yenkinga, njengoba uRoger Mac Ginty ephawula encwadini yakhe entsha, Ukuthula Kwansuku Zonke: Abantu Ababizwa Ngokujwayelekile Bangakuphazamisa Kanjani Ukungqubuzana Okunodlame, ngukuthi esimeni sokungqubuzana ikakhulukazi, umthelela wezenzo ezinjalo kunzima ukuwulinganisa ngombala wokwakhiwa kokuthula okuvamile. Ekuthuleni okulandela ukuthengiselana kokuyeka ukulwa, ngokwesibonelo, izinhlangothi ezilwayo zingaxoxa ngezicelo zazo, izakhamizi zingahamba ngokuphepha, futhi nethemba lokuthula liyakhula. Lokho kuyalinganiswa. Kepha kwenzeka kanjani ukuthenga isinkwa kumuntu ohlangothini oluphambene nokwehlukana kwezenhlalo, ukudlulisa umuthi emndenini ovalelwe enkanjini noma e-ghetto noma ukufaka kabi kabi ngamabomu ngesikhathi sokuhlaselwa kwesikhundla sesitha — izenzo zobumbano ngazinye noma ukungathobeli okuphazamisa umqondo ohlukanisayo ezingqubuzanayo — zithinta yonke inkambo yemicimbi? Ngabe intela yentela "yomthelela" ingathuthukiswa kanjani lapho ukumelana okuningi kwansuku zonke kunqaba ngenhloso ukuthinta okukhulu ngakho-ke kungabonakali kakhulu?
OIminyaka eminingi, uMac Ginty, ofundisa eDurham University eNgilandi futhi ongumsunguli wephrojekthi ye-Everyday Peace Indicator project, usebenze ukuvula le ndawo engaphansi kwezifundo zokuthula nezingxabano ukubuza ngokujulile. Ukuvimbela noma ukuxazulula izingxabano kuthambekele ezindleleni ezisezingeni eliphansi umthelela wazo obonakala kude, futhi lokho kungathonywa amandla angabandakanyeki ngqo engxabanweni. Kepha, ngakho-ke impikiswano kaMac Ginty iyaqhubeka, izenzo eziningi ezisezingeni eliphansi, ezenzelwe ezenhlalo eziqhubekayo ngaphandle kodlame, noma usongo lwazo, ziyasebenza ezingeni lapho udlame lungaba nomphumela wokuqhekeka ngokungenakulungiseka: i-hyperlocal. Phakathi kukamakhelwane nomakhelwane, ukushukuma okuncane, izenzo zomusa nozwela — inqwaba yokuziphatha nokuziphatha uMac Ginty akubiza ngokuthi "ukuthula kwansuku zonke" - kungashintsha "ukuzizwa" kwendawo, kunikeze umbono walokho ayengakwenza be, futhi, uma izimo zivuma, kungaba nemiphumela yokungqongqoza.
Uhlaka “lwansuku zonke” lumelana nokwenziwa lula kokuthi amandla negunya kuxhomeke kakhulu kubantu abaqavile noma amadoda ahlomile enza uhlelo lukahulumeni. Amandla angaphakathi ekhaya nasemsebenzini futhi; kufakwe ebudlelwaneni bomndeni nobomakhelwane. Kuthatha izindlela ezahlukahlukene: isosha eligcina impilo yesitha, umzali okhuthaza indodana yakhe ukuthi imelane nokubizwa kontanga ukuthi iye kolwa nomfana wakwelinye iqembu lenkolo. Futhi ngoba izinhlobo ezithile zezingxabano, njengokuqothulwa kohlanga, zidinga ukwesekwa noma ukungakhathalelwa kwabantu kuwo wonke amazinga ezenhlalo, "nsuku zonke" ubona yonke indawo, kusukela emahhovisi kahulumeni kuye egumbini lokudlela lomndeni, njengezombusazwe. Njengoba nje lezo zikhala zingaba yizindawo zokuzalela ubudlova, kanjalo namathuba alele kuzo ukuze aphazamise imigomo eqhuba udlame. Okwansuku zonke ngakho-ke akugcini lapho kusetshenziswa izibalo, izinhlobo zamandla wesilisa kodwa amandla uyawazi ukuthi ayinkimbinkimbi, ayamanzi futhi asezandleni zawo wonke umuntu.
Lapho uScott ebhala Izikhali Zababuthakathaka, wayeqikelela ukuthi uthango lwakhe aluvale ngezexwayiso ngokulinganiselwa kwalokhu kumelana. Wabhala: “Kungaba yiphutha elikhulu ukuthandana ngokweqile 'nezikhali zababuthakathaka.' Mancane amathuba okuthi enze okungaphezu kokuthikameza kancane izinhlobo ezahlukahlukene zokuxhashazwa abalimi ababhekana nazo. ” UMac Ginty, yena, uyavuma ukuthi ukungabaza umthelela ophelele wezenzo zokuthula zansuku zonke kusebenza lapho kuthathwa "ngamandla amakhulu esakhiwo" sengxabano. Kodwa, uthi, akusikho ezingeni lesakhiwo noma ezindaweni ezinkulu — umbuso, owamazwe omhlaba — ukuthi lezi zenzo zizenza zizwakale kakhulu; kunalokho, inani lazo lisezingeni lokukwazi ukukhuphukela ngaphandle, ngokuvundlile.
Uyabhala, "Indawo yangakini, iyingxenye yochungechunge lwamanethiwekhi abanzi kanye neminotho yezepolitiki," isekhethi elincane elifakwe kumasekethe amakhulu. Ukuthula okuncane kungatholwa ngomcimbi obonakala ungabalulekile noma ungahlosiwe, ngomqondo ofanele, othatha incazelo entsha: umama ongumProthestani eBelfast ngesikhathi sezinkinga ebuka umama ongumKatolika edlala nengane yakhe, futhi ebona kulowo mfanekiso iqoqo ubunikazi nezidingo ezihlukanisayo — umama, ingane; isenzo sokukhulisa-ukuthi akukho zingxabano ezingaphuka. Noma ukuthula okuncane kungaba nomphumela wokuphindaphindeka. Ama-akhawunti avela emiseleni yangeMpi Yezwe I akhombisa ukuthi amaqembu amasosha, engazi izikhulu zawo, ayevumelene ngokuthula “ezindaweni ezinomlilo ophansi” ezasungulwa ngokushesha kwenye indawo ngaphambili, ngaleyo ndlela zehlisa isibalo sabantu ababulawa yimpi, uma bengashintshi Inkambo yempi ngokuphelele.
Izenzo zobumbano, ukubekezelelana, nokungahambisani, nezinye izenzo zokuthula, zibalulekile hhayi ngoba zisethubeni lokuqeda impi kepha ngoba ziphazamisa umqondo odala ukwahlukana, inzondo, nokwesaba, futhi lokho kuyaqhubeka nokwenza kanjalo isikhathi eside ngemuva kokuphela kodlame lomzimba. Bangaba, ngamazwi kaMac Ginty, “ukuthula kokuqala nokugcina”: abokuqala, ngoba bangabukela phansi imizamo yokuqala yabezombusazwe, ezenkolo, noma izinhlanga zokuqhekeza imiphakathi; neyokugcina, ngoba zingakhumbuza izinhlangothi ezihlukanisiwe ukuthi “isitha” singumuntu, sinesihawu, futhi sinezintshisekelo ezihambisana nezaso. Izenzo ezinjalo zingasheshisa ukuphulukiswa futhi zinciphise igunya lalabo abathi, belandela udlame, baqhubeke nokukhohlisa ukwesaba nentukuthelo ukugcina imiphakathi ihlukene.
While okuphoqelela, lokhu kuhlaziywa okuningana komqondo kungashiya abasebenza ngokwakhiwa kokuthula okuvamile bebuza ukuthi kungasetshenziswa kanjani kuzimo zomhlaba wangempela. Ngokungafani nokuphela komlilo, ukushintshaniswa kweziboshwa, namanye amasu asetshenziswa kakhulu lapho kuxoxiswana ngokuthula, lezi akuzona izinqubo ezinengqondo, ezi-odiwe ezingafakwa futhi zilandelwe ngabalamuli bangaphandle; kaningi kunalokho, ziyenzeka ngokuzenzakalela, ziyathula, azihlangani kakhulu, futhi azivamile ukuxhumeka kwezehlakalo ezithi, uma zikhubazeka, zenze kanjalo ngokwazo, ngokwazo. Udokotela owathunyelwa eRwanda wayengeke athathe iqembu lamaHutu abeyizishoshovu laya ezindaweni lapho amaHutu alinganiselayo ayefihle khona amaTutsi futhi ancoma ukuthi nawo alandele, njengoba nje ayengaba yisiwula ukuya ekhaya lomndeni wamaRakhine entshonalanga neMyanmar ukuphakama kokubulawa kwabantu ngo-2017 lapho futhi kubakhuthaze ukulungisa ubudlelwano nomakhelwane babo baseRohingya.
Lokho kukhathazeka kungahle kube nokusebenza okuthile. Kodwa-ke zikhanyisa ukuthambekela, ikakhulukazi kuma-NGOs akhululekile aseNtshonalanga kanye nezinhlangano ezilamulayo, zokubona amathuba okuxazululwa kuphela ngezindlela ezicacile futhi ezifinyeleleka kubantu bangaphandle. Kulokhu kufundwa, ukuthula kungeniswa endaweni yokulwa; akuveli ngaphakathi. Imoto yokufika kwayo ngumbuso. Abantu bendawo, okwamanje, abanabo ubumnene noma ubuciko bokuxoxisana ngokuthula bebodwa. Badinga usizo lwangaphandle ukubasindisa kubo.
Lo mbono, nokho, uhlanganisa ngokuphelele “ithuba lendawo” ekwakheni ukuthula, okugcizelela ukuthi abantu abasemiphakathini ekhungethwe yimpi bane-ejensi, nokuthi izindaba zomdabu ziphethe imininingwane edingekayo ukuze kuthuthukiswe ukungenelela kwangaphandle okusebenzayo. Izinhlaka zokwakhiwa kokuthula ezenziwe ngobuciko ekususeni ekubukeni komhlaba kwabalingisi abathintekayo, futhi okubeka phambili ngokungacabangi izwe njengombangi wokugcina wengxabano, akunakwenzeka ukuthi kuqondwe futhi kufakwe amandla asezingeni lasendaweni ayinkimbinkimbi futhi ahlala eshintshashintsha abumba futhi aqhubeke nodlame .
Kepha ukujika kwasendaweni kuphethe inani elingaphezu kwalokhu. Kuphoqelela ukubukisisa abantu ngokwabo ababa ngabalingisi kungxabano. Ngokwenza njalo, iqala ukubenza babe ngabantu futhi, kube ngcono noma ngokubi. Uma kufanele sikholwe ama-akhawunti amaningi kakhulu wezimpi ezihlomile nodlame lomphakathi oluvela ezindaweni zabezindaba zaseNtshonalanga, ikakhulukazi lezo zezimpi zombuso wonke nokuqothulwa kohlanga ngasekupheleni kwekhulu lama-20, yimicimbi ehlukanisa umphakathi ube ngamabhanari: okuhle nokubi, eqenjini nangaphandle kweqembu, izisulu nababulali. Njengesifundiswa sase-Uganda uMahmood Mamdani wabhala emibonisweni yobuvila yenkululeko yobudlova besixuku, ziguqula izinqubo eziyinkimbinkimbi zibe imihlaba “lapho ubudlova bukhula ngokwendawo, abenzi bokubi bekhohlakele kakhulu futhi izisulu zingenakuzisiza kangangokuthi okuwukuphela kwendlela yokuthola usizo ukuthunywa okuvela ngaphandle.”
Ukuhlaziywa okuhlelwe kahle okuyisisekelo sempucuko yendawo, umsebenzi kaMac Ginty kule minyaka eyishumi edlule okwenze lukhulu ukukhuthaza, kukhombisa iphutha lezindaba ezinjalo. Idonsa imibala eminingi yobuntu iphila phakathi kokumosheka, futhi isitshele ukuthi abantu bahlala bengaguquguquki ngesikhathi sempi njengoba benza ngesikhathi sokuthula: Bangalimaza futhi yenza okuhle, uqinise, futhi kuqeda ukuhlukana kwezenhlalo, futhi bangakhombisa ukuthobela igunya elinodlame ngenkathi besebenza buthule ukulilimaza. Ngombhoshongo “wansuku zonke”, izenzo ezenziwa ngabantu bendawo ezingachithwa njengokukhombisa ukungabi namandla okunamandla esikhundleni salokho kube yimiboniso yamandla angajwayelekile emehlweni angaphandle.
“Imisebenzi yokutakula” eyakhala uMamdani, ezalwa yicala esaphila ukuthi iNtshonalanga “iletha” ukuthula emiphakathini eyayihlupheka, ivame ukubonakala iyingozi. Ukuthula Kwansuku Zonke kuyingxenye yezincwadi ezincane kodwa ezibalulekile ezibonisa ukuthi impi ayiqedi kangako, nokuthi ngezikhathi zempikiswano lapho abantu bangaphandle bebona ukwehlukaniswa kuphela nokuqina, abantu benza umsebenzi obalulekile wokuthunga nokwakha kabusha, ngaphakathi kwamasayithi— umndeni, indawo yakini — lapho amandla okucatshangwa ukuthi angalele khona.
