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10
Contents
editorial
NYOKABI KARIŨKI
On Learning that one of the first Electronic Works was by an African, Halim El-Dabh
MARIMBA ANI
An Aesthetic of Control
JANNIKE BERGH in conversation with HAIDAR EID
Even Ghosts Weep in Gaza
WANELISA XABA
White psychology, Black indecipherability and iThongo
Theme African Psychology
DYLAN VALLEY & BISO MATHA RIALGO
An Epidemic of Loneliness - introduction to the African Psychology theme section of herri #10
KOPANO RATELE in dialogue with ARYAN KAGANOF
Psychology Contra Psychology: In Search of the Most Appropriate Definition of African Psychology
N CHABANI MANGANYI
On Becoming a Psychologist in Apartheid South Africa
THOMAS HYLLAND ERIKSEN
African Psychology: serving as a reminder of human universals which have been lost or forgotten in mainstream Western psychology.
AUGUSTINE NWOYE
From Psychological Humanities to African Psychology: A Review of Sources and Traditions
SAM MATHE
Naming
ZETHU CAKATA
Ubugqirha: healing beyond the Western gaze
KOPANO RATELE
Dethingifying
PUMEZA MATSHIKIZA
A Psychological Explanation of Myself
SYLVIA VOLLENHOVEN
The Elephants in the Room
GWEN ANSELL
A New African String Theory: The Art of Being Yourself and Being with Others
ISMAHAN SOUKEYNA DIOP
Exploring Afro-centric approaches to mental healthcare
KOPANO RATELE
Four (African) Psychologies
LOU-MARIE KRUGER
Hunger
FIKILE-NTSIKELELO MOYA
"We are a wounded people."
CHARLA SMITH
Die “kywies” by die deur
KOPANO RATELE
Estrangement
MWELELA CELE
Sisi Khosi Xaba and the translation of Frantz Fanon's The Wretched of the Earth into isiZulu
HUGO KA CANHAM
Leaving psychology to look for shades and complexity in despair
MALAIKA MAHLATSI
When Black academics leave historically White institutions
PAUL KHAHLISO
AGAINST COLONIAL PSYCHOLOGY
KOPANO RATELE
The interior life of Mtutu: Psychological fact or fiction?
MTUTUZELI MATSHOBA
Call Me Not a Man
WILFRED BARETT DAMON
James Joyce En Ek
ASHRAF KAGEE
Three friends in Gaza: We grieve, we mourn, we condemn, we deplore, we march, we demonstrate, we attend seminars and webinars, we wave flags, we wear keffiyas, we show off our t-shirts, but still the killing continues.
KOPANO RATELE AND SOPHIA SANAN
African Art, Black Subjectivity, and African Psychology: Refusing Racialised Structures of Aesthetic or Identity Theories
galleri
DATHINI MZAYIYA
Musidrawology as Methodology
STEVEN J. FOWLER
Dathini Mzayiya – the sound of the mark as it comes into being.
NONCEDO GXEKWA
Musidrawology as Portraits of the Artist Dathini Mzayiya & his Art
NONCEDO GXEKWA & NADINE CLOETE
Musidrawology as Methodology: a work of art by Dathini Mzayiya
NJABULO PHUNGULA
Like Knotted Strings
SPACE AFRIKA
oh baby
STRAND COMMUNITY ART PROJECT
Hands of the Future
DENIS-CONSTANT MARTIN
The Blue Notes: Searching for Form and Freedom
DESMOND PAINTER
'with all the ambivalence of a car in the city...'
KOPANO RATELE
Ngoana Salemone/Mother
SOPHIA OLIVIA SANAN
Art as commodity, art as philosophy, art as world-making: notes from a conversation with Kopano Ratele on African Art, Black Subjectivity and African Psychology
ROBIN TOMENS
"Why don't you do something right and make a mistake?"
SIMON TAYLOR
On The Ontological Status of the Image
borborygmus
NAPO MASHEANE
Manifesto ea mokha oa makomonisi
MAKHOSAZANA XABA
Curious and Willing: Ngazibuza Ngaziphendula, Ngahumusha Kwahumusheka
RICHARD PITHOUSE
The Wretched of the Earth becomes Izimpabanga Zomhlaba
FRANTZ FANON/ MAKHOSAZANA XABA
The Wretched of the Earth - Conclusion
EUGENE SKEEF
Yighube!
VUYOKAZI NGEMNTU
Amahubo
MBE MBHELE
Who cares about Mandisi Dyantyis Anyway?
KARABO KGOLENG
Women and Water
BONGANI TAU
Notes on Spirit Capital
ADDAMMS MUTUTA
Conflict Cultures and the New South Africa
ADAM KEITH
A Conversation with Debby Friday
DICK EL DEMASIADO
Some Notes on Cumbia and Dub
MULTIPLE AUTHORS
Thinking decolonially towards music’s institution: A post-conference reflection
frictions
AAKRITI KUNTAL
Still
FORTUNATE JWARA
In between wor(l)ds
KHADIJA TRACEY HEEGER
A Love Letter
SHAFINAAZ HASSIM
Take your freedom and run
MPHUTLANE WA BOFELO
10 New Poems
KHULILE NXUMALO
Two Poems For
HENNING PIETERSE
Translating Van den vos Reynaerde (Of Reynaert the Fox) into Afrikaans
OSWALD KUCHERERA
Words to Treasure
MTUTUZELI MATSHOBA
To kill a man's pride
KELWYN SOLE
Political Fiction, Representation and the Canon: The Case of Mtutuzeli Matshoba
SABATA-MPHO MOKAE
Maboko a ga Alexander Pushkin 1799 - 1837
NAÒMI MORGAN
Why translate Godot into Afrikaans?
TENZIN TSUNDUE
Three Poems
claque
DILIP M. MENON
Hugo ka Canham’s Riotous Deathscapes
BARBARA ROUSSEAUX
Undoing Fascism: Notes on Milisuthando
WAMUWI MBAO
Ngũgĩ wa Thiong’o: Reclaiming the Territory of the Mind
SISCA JULIUS
Ausi Told Me: My Cape Herstoriography
SERGIO HENRY BEN
Read. Write. Relevance. A review of Herman Lategan's Hoerkind.
MARIO PISSARRA
the Imagined New is a Work in Progress
MPHUTHUMI NTABENI
The city is mine by Niq Mhlongo: A review
KARABO KGOLENG
The Comrade’s Wife by Barbara Boswell
DOMINIC DAULA
Pain, Loss, and Reconciliation in Music and Society
KNEO MOKGOPA
Normal Bandits: Mix Tape Memories by Anders Høg Hansen
ADDAMMS MUTUTA
‘Southern Cinema Aesthetics’: broadly imagined in multiple frames
RUTH MARGALIT
Writing the Nakba in Hebrew
LESEGO RAMPOLOKENG
Coming to Johnson
ekaya
KOPANO RATELE
From "Wilcocks" to "Krotoa": The Name Changing Ceremony
ARYAN KAGANOF
The herriverse: Introducing a new kind of Research Method, one that is Structural or even Meta- insofar as it exists in the Reader’s Navigation of the Curated Space and the Possible Contingent Connections as much as in the Objects being Curated; an Epistemic Construction therefore, that is obliquely but absolutely determined by Ontologically Unpredictable Exchanges.
MARTIJN PANTLIN
Introducing herri Search
off the record
UHURU PHALAFALA
Keorapetse Kgositsile & The Black Arts Movement Book Launch, Book Lounge, Cape Town Wednesday 24 April 2024.
PALESA MOKWENA
Lefifi Tladi - "invisible caring" or, seeing and being seen through a spiritual lens
CHRISTOPHER BALLANTINE
Edmund "Ntemi” Piliso Jazzing Through Defeat And Triumph: An Interview
DENIS-CONSTANT MARTIN
CHRIS McGREGOR (1936-1990): Searching for Form and Freedom
SHAUN JOHANNES
In Memoriam Clement Benny
VEIT ERLMANN
"Singing Brings Joy To The Distressed" The Social History Of Zulu Migrant Workers' Choral Competitions
SAM MATHE
Stimela Sase Zola
MARKO PHIRI
Majaivana's Odyssey
EZEKIEL MPHAHLELE
The Non-European Character in South African English Fiction
BASIAMI “CYNTHIA” WAGAFA
Hyper-Literary Fiction: The (meta)Poetics Of Digital Fragmentation – an interview with August Highland
feedback
DIANA FERRUS
Thursday 20 February, 2020
LWAZI LUSHABA
Saturday 4 April 2020
NJABULO NDEBELE
Sunday 5 December 2021
BEN WATSON
6 June 2023 20:50
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the selektah
LERATO “Lavas” MLAMBO
Real human person – a mix by Lavas
SIEMON ALLEN & CHRIS ALBERTYN
Celebrating the genius of Ntemi Edmund Piliso: A mix-tape of twenty five tunes recorded on 78rpm shellac in 25 years – 1953 to 1968
ALEKSANDAR JEVTIĆ
Stone Unturned 18: The Static Cargo of Stars
PhD
WARRICK SWINNEY
Stick Fighting against extinction: end beginnings and other dada nihilismus polemics
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ELMI MULLER
Fugitive reflections on pain, death, and surgery
DICK TUINDER
Rob Schröder (13 November 1950 - 6 July 2024)
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FRANTZ FANON/ MAKHOSAZANA XABA

The Wretched of the Earth - Conclusion

Manje-ke, maqabane, kuzoba kuhle ukuthi sinqume khona manje ukuguqula inkambo yethu. Kufanele sibuvuthulule ubumnyama obukhulu esaphonswa kubona, sibufulathele. Usuku olusha oseluntwela kufanele lusifice sizimisele, siphokophelele phambili futhi singantengantengi.

Now, comrades, now is the time to decide to change sides. We must shake off the great mantle of night which has enveloped us, and mach for the light The new day which is dawning must find us determined, enlightened and resolute.

Kufanele sikhohlwe ngamaphupho ethu, sizilaxaze izinkolelo zethu zaku-dala nobungani basemandulo isintu singakabi khona. Masingachithi isikhathi ngemithandazo ephindwaphindwayo engatheli zithelo nokulingisa abanye okucanuzelisa inhliziyo. Masishiye le Europe lapho bekhuluma khona ngoMuntu bengaphezi, ekubeni bebulala abantu ndawo zonke  lapho bebathola khona, emakhoneni azo zonke izitaladi zabo luqobo, kuwo wonke amagumbi omhlaba.

We most abandon our dreams and say farewell to our old beliefs and former friendships. Let us not lose time in useless laments or sickening mimicry. Let us leave this Europe which never stops talking of man yet massacres him at every one of its street corners, at every corner of the world.

Sekungamakhulunyaka amaningi beklinya cishe isintu sonke egameni lalokho okubizwa ngokuthi ngukwambulelwa ngokomoya noma ngokwenkolo. Awubabuke nje namuhla babamba beyeka bedidizeliswa ubunhlakanhlaka ngokomphakathi nangokomoya.

For centuries Europe has brought the progress of other men to a halt and enslaved them for its own purposes and glory; for centuries it has stifled virtually the whole of humanity in the name of a so-called “spiritual adventure.” Look at it now teetering between atomic destruction and spiritual disintegration.

Nanxa kunjalo kusengashiwo ukuthi i-Europe iphumelele futhi yonke into esike yayizama ichumile.

And yet nobody can deny its achievements at home have not been crowned with success.

I-Europe iqhoqhobale izintambo zokuhola umhlaba ngentshiseko, ukungabaza ezinye izizwe nangobudlova. Awubheke nje ukuthi izigodlo  zobukhosi bayo zihlale zenabela nakude kangakanani. Zonke izenzo zayo kazinamkhawulo, zedlula konke ukucabanga. I-Europe ikwenqabe konke ukuzithoba nokuzehlisa; ngaphezu kwalokhu ilaxaze lonke uzwelo nobuntu.

Europe has taken over leadership of the world with fervor, cynicism, and violence. And look how the shadow of its monuments spreads and multiplies. Every movement Europe makes bursts the boundaries of space and thought. Europe has denied itself not only humility and modesty but also solicitude and tenderness.

Izivezile ukuthi inobugovu nonya, isizibonakalisile ukuthi ikhetha ubudlova bokuhlale ifuna ukubulala, isibabulele yabashwabadela abantu.

Its only show of miserliness has been toward man, only toward man has it shown itself to be niggardly and murderously carnivorous.

Pho, bakwethu, kungani singakuqondi ukuthi sinezinto ezingcono okufanele sizenze kunokulandela yona kanye leyo Europe?

So, my brothers, how could we fail to understand that we have better things to do than follow in that Europe’s footsteps?

Yona kanye leyo Europe lapho ababekhuluma khona ngomuntu bengaphezi, nalapho babegcizelela bengaphezi ukuthi kuphela nje banexhala ngenhlalakahle yomuntu: namuhla siyazi ukuthi kungaziphi izinhlupheko isintu esikhokhe ngazo ngakho konke ukunqoba komqondo wabo.

This Europe, which never stopped talking of man, which never stopped proclaiming its sole concern was man, we now know the price of suffering humanity has paid for every one of its spiritual victories.

Wozani-ke, maqabane, umdlalo we-Europe usugcine uphelile: masifune okuthile okuhlukile. Thina namuhla singenza konke, inqobo nje uma singal-ingisi i-Europe, inqobo nje uma singabuswa yisifiso sokujaha ukufica i-Europe.

Come, comrades, the European game is finally over, we must look for something else. We can do anything today provided we do not ape Europe, provided we are not obsessed with catching up with Europe.

I-Europe manje iphila ngesivinini esiwumsangano nobudedengu kangangokuba isikuvuthulule konke ukwelulekwa nakho konke ukuhluzeka komqondo futhi ngesivinini iyokhalakathela kwalasha; esiyokwenza kahle ukuthi siwugweme ngalo lonke ijubane elingaba khona.

Europe has gained such a mad and reckless momentum that it has lost control and reason and is heading at dizzying speed towards the brink from which we would be advised to remove ourselves as quickly as possible.

Nanxa kunjalo kuyiqiniso kakhulu ukuthi siyakudinga esizobukela kukho, nokuthi sidinga amacebo nezibonelo. Kwabaningi bethu isibonelo esiyi-Europe yisona esihlaba umxhwele kunazo zonke. Ngakho-ke sibonile emakhasini andulele ukuthi lokho  kulingisa i-Europe kusiholele ezihibeni ezibangela amahloni kangakanani. Impumelelo ye-Europe, amasu e-Europe nendlelakwenza ye-Europe kufanele kungabe kusasilinga kusiketukise.

It is all too true, however, that we need a model, schernas and examples. For many of us the European model is the most elat-ing. But we have seen in the preceding pages how misleading such an imitation can be. European achievements, European technology and European lifestyles must stop tempting us and leading as astray.

Uma ngithungatha umuntu kumasu nendlelakwenza kwe-Europe, ngibona kuphela ukuphendukezelwa, okunye emva  kokunye, kobunjalo bomuntu nesiwulukuhlu sokubulawa kwabantu ubuthaphuthaphu.

When I look for man in European lifestyles and technology I see a constant denial of man, an avalanche of murders.

Isimo somuntu, okuhlelwe yisintu ngengomuso, nokubambisana phakathi kwabantu kuleyo  misebenzi eyandisa ubuntu obuphelele yizona  zinkinga ezintsha, eziphoqa ukuba kuqanjwe amasu aphusile.

Man’s condition, his projects and collaboration with others on tasks that strengthen man’s totality, are new issues which require genuine inspiration.

Masinqume ukungayilingisi i-Europe, kokubili amandla nobuchopho bethu sikusebenzise endleleni entsha. Masizame ukubumba umuntu ophelele, lowo i-Europe engakwazanga ukumfukamela aze achanyiselwe ngempumelelo. Masiqinise imisipha nezingqondo zethu sibheke kwenye indawo, indawo entsha. Asizimisele ukubumba umuntu kabusha nangokuphelele, into i-Europe engekwazi ukuyenza.

Let us decide not to imitate Europe and let us tense our muscles and our brains in a new direction. Let us endeavor to invent a man in full, something which Europe has been incapable of achieving.

Emakhulwininyaka amabili adlule, i-United States  of America okuyizwe elalikade likholonayizwe yi-Europe, yanquma ukuyifica i-Europe. Yaphumelela ngokugculisa kakhulu kangangokuba yaba yinunukazi esabekayo, lapho konke ukubola, ukugula nobulwane kwe-Europe sekudlondlobalele emazingeni ashaqisayo.

Two centuries ago, a former European colony took it into its head to catch up with Europe. It has been so successful that the United States of America has become a monster where the flaws, sickness, and inhumanity of Europe have reached frightening proportions.

Maqabane, asinawo yini omunye umshikashika okufanele sigxile kuwona esikhundleni sokusungula i-Europe yesithathu? INtshonalanga yazibona iyisi- mangaliso esingokomoya esilangazelekayo. Ngenxa yalo moya wayo, i-Europe ifohle  ngenkani kwamanye amazwe, yabeka izaba ezithethelela amacala ayo enkohlakalo, yakwenza kwamukeleka njengokusemthethweni ukugqilaza kwayo cishe  isintu sonkana.

Comrades, have we nothing else to do but create a third Europe? The West saw itself on a spiritual adventure. It is in the name of the Spirit, meaning the spirit of Europe, that Europe justified its crimes and legitimized the slavery in which it held four fifths of humanity.

Yebo, umoya wobu-Europe unezingxabo ezixakile nje. Yonke indlelakucabanga ye-Europe isisabalalele ezindaweni ezaziya ngokuya ziba yihlane elingahlalwa muntu, ezizungezwe ngamawa esabekayo; okungakho-ke nje amasiko ayo achuma kulezo zindawo okuyimvelakancane ukuhlangana nomuntu kuzona.

Yes, the European spirit is built on strange foundations. The whole of European thought developed in places that were increasingly arid and increasingly inaccessible. Consequently, it was natural that the chances of encountering man became less and less frequent.

Ukuziphilela yona kuphela unomphela nokuzithanda kwayo okunyanyisayo akuyekanga neze ukucaba indlela esimweni esisakuphanjanelwa yingqondo, lapho ukubeka imibono ehluzekile kwaholela osizini neqinisobunjalo bempilo kalabhekwa ngeso lomuntu ongokoqobo, oshikashikela ukubeka induku ebandla. Kodwa esikhundleni salokhu iqinisobunjalo laba ngamazwi, amazwi abekwe ngendlela ehlukile, nengcindezi evukuzwa ngumqondo oqukethwe yilawo mazwi. Nanxa kunjalo, amanye ama-European abetholakala egqugquzela abasebenzi base-Europe ukuba bakuchithe lokhu kuzithanda ngokweqile futhi bakufulathele lokhu  kuphika amaqiniso obunjalo bempilo.

A permanent dialogue with itself, an increasingly obnoxious narcissism inevitably paved the way for a virtual delirium where intellectual thought turns into agony since the reality of man as a living, working, self-made being is replaced by words, an assemblage of words and the tensions generated by their meanings. There were Europeans, however, who urged the European workers to smash this narcissism and break with this denial of reality.

Kodwa ngokuvamile abasebenzi base-Europe abenzanga lutho emva kwalokhu kugqugquzelwa, kwazise phela nabo abasebenzi ngokwabo bakholelwa ekutheni bayingxenye ngokugcwele, yalolu hambo lokuzama izinto ezintsha olukhwezelwa ngumoya we-Europe.

Generally speaking, the European workers did not respond to the call. The fact was that the workers believed they too were part of the prodigious adventure of the European Spirit.

Zonke izithako ezimqoka zesixazululo sezinkinga ezinkulu zesintu bezilokhu, ngezikhathi ezahlakuhlukene, zingapheli emcabangweni we-Europe. Kodwa izenzo zamadoda ase-Europe azikaze zikuphumelelise ukuthunywa kwawo, okwakubalwa kukho ukufaka omkhulu umfutho, ukuchitha isikhathi bajule ekuzicabangisiseni lezi zinto, bazishintshe lapho zidinga ukushintshwa khona nendlela ezisebenza ngayo ukuze kuthi ekugcineni impilo yomuntu ithuthuk- iselwe ebangeni eliphakeme ngokungaseyikuphela.

All the elements for a solution to the major problems of hu-manity existed at one time or another in European thought. But the Europeans did not act on the mission that was designated them and which consisted of virulently pondering these ele-ments, modifying their configuration, their being, of changing them and finally taking the problem of man to an infinitely higher plane.

Namuhla singofakazi bokuthi konke kume nse e-Europe, nayo ayisadikizi nakudikiza. Maqabane, masibaleke siphume siphele kulokhu kumandawonye lapho kancane kancane imibono ishintsha itshekela ekusekeleni ukuphusa kwale nhlabakhefu ye-Europe. Masiphinde silubuyekeze udaba lobonjalo bomuntu. Masilubuyekeze udaba lokuhluzeka kwengqondo yesintu jikelele, isintu oku-fanele sixhumane kakhudlwana, amaxhama obumbano lwaso asatshalaliswe, kuthi nokucobelelana kwaso kubuyele ekubeni nobuntu.

Today we are witnessing a stasis of Europe. Comrades, let us flee this stagnation where dialectics has gradually turned into a logic of the status quo. Let at reexamine the question of man. Let us reexamine the question of cerebral reality, the brain mass of humanity in its entirety whose affinities must be increased, whose connections must be diversified and whose communications must be humanized again.

Wozani zingane zakwethu, sinomsebenzi omkhulu kakhulu okufanele siwenze ukuze sibambe iqhaza ekuqapheni konke okunyonyobela isizwe. I-Europe isikwenzile lokho ebiphokophelele ukukwenza; futhi okuningi ikwenze kahle kakhulu; masiyeke-ke ukulokhu siyikhomba ngomunwe siyisola  siyethwesa amacala, kodwa masiyitshele ezikabhoqo ukuthi mayingabi ugubhu oluzibethayo. Akusekho okusafanele sikwesabe, ngakho masiyeke ukulobizela ukufana nayo.

Come brothers, we have far too much work on our hands to revel in outmoded games. Europe has done what it had to do and all things considered, it has done a good job; let us stop accusing it, but let us say to it firmly it must stop putting on such a show. We no longer have reason to fear it, let us stop then envying it.

IThird World namuhla ithibele i-Europe njengesikhondlakhondla esinhloso yaso kufanele kube ngukuzama ukuxazulula izinkinga i-Europe eyehlulekile ukuba nekhambi lazo.

The Third World is today facing Europe as one colossal mass whose project must be to try and solve the problems this Europe was incapable of finding the answers to.

Kodwa makusicacele lokhu: okubalulekile njengamanje ukuyeka ukukhu- luma ngokuthi isivuno sizoba singakanani, nokudlondlobalisa umkhankaso, nesivinini somshikashika. Akusekho ukubuyela emuva. Kumane nje kuwudaba olunzulu lokungahuduleli abantu ekuzigwazeni ngowabo, ukungagxishi ingqondo amawongowongo ayidunga ngokushesha okukhulu, ayishiye iyigobongo. Izaba zokufica i-Europe akufanele zisetshenziselwe ukwenza umathanda kumuntu, ukumxebula kubuyena nengasese lakhe, ukumgoba inkani nokumbulala.

But what matters now is not a question of profitability, not a question of increased productivity, not a question of production rates. No, it is not a question of back to nature. It is the very basic question of not dragging man in directions which mutilate him, of not imposing on his brain tempos that rapidly obliterate and unhinge it. The notion of catching up must not be used as a pretext to brutalize man, to tear him from himself and his inner consciousness, to break him, to kill him.

Lutho, asifune kufica  muntu. Esikufunayo ngukuhlabela phambili sonke isikhathi, ubusuku nemini, sihambisana noMuntu, sihambisana nabo bonke abantu. Inhlabaluhide yojenga lohambo akufanele inwetshwe, kungenjalo umugqa ngamunye ngeke ubabone kahle labo abaphambi kwawo; futhi abantu asebazana ngokufanisana nje, kuya ngokuya kuncipha ukubonana nokuxoxa kwabo.

No, we do not want to catch up with anyone. But what we want is to walk in the company of man, every man, night and day, for all times. It is not a question of stringing the caravan out where groups are spaced so far apart they cannot see the one in front, and men who no longer recognize each other, meet less and less and talk to each other less and less.

Okubalulekile wukuthi iThird World  kumele iqale  kabusha umlando womuntu, umlando ongagcini nje ngokukhuluma ngamagalelo amangalisayo i-Europe ewaqhakambisayo kodwa lo mlando kufanele ungabukhohlwa ubule- lesi  namacala e-Europe, okubalwa kukho izigameko ezihlasimulisa kakhulu ezingamanxeba aphakade ezinhliziyweni zabantu, nezenzo eziwukuhlanya zokucekela phansi yonke imizamo namandla abantu, nokuvithiza ubunye babo. Ezinhlakeni zobunye bomphakathi wesintu, kwakunokuhlukahlukaniswa kwabanotho nabangenalutho, nodweshu lokuthibelana ngenxa yamagqubu namaqunga okubangwa ukwehlukaniswa ngukungafani ngokwamazinga okuphila. Okokugcina, ezingeni elishaqisayo lesintu sonkana kwakunenzondo engokobuhlanga, ukugqilazwa, ukuxhashazwa, futhi okubi kunakho konke, ukuqothulwa kohlanga buthule kungachithekanga gazi, okwakwenziwa ngokubuyisela eceleni abantu abayizigidi eziyizinkulungwane.

The Third World must start over a new history of man which takes account of not only the occasional prodigious theses maintained by Europe but also its crimes, the most heinous of which have been committed at the very heart of man, the pathological dismembering of his functions and the erosion of his unity, and in the context of the community, the fracture, the stratification and the bloody tensions fed by class, and finally, on the immense scale of humanity, the racial hatred, slavery, exploitation and, above all, the bloodless genocide whereby one and a half billion men have been written off.

Ngakho-ke, maqabane, masingachomi i-Europe uphaphe lwegwalagwala lokuthi isungule imibuso, izikhungo nezinhlangano, konke okubheka i-Europe njengesibonelo esihle sokulingiswa.

So comrades, let us not pay tribute to Europe by creating states, institutions, and societies that draw their inspiration from it.

Isintu silindele kithina okuphathekayo nokunesisindo kunokulingisa i-Europe, okungaba umzamo ongamukeleki nonyanyisayo.

Humanity expects other things from us than this grotesque and generally obscene emulation.

Uma ngabe sifuna ukuguqula i-Africa ibe yi-Europe entsha, kanjalo ne-Amer- ica, ibe yi-Europe entsha, masibeke ikusasa lethu ezandleni zama-European. Bazokwazi ukuthi bangakwenza kanjani kangcono kakhulu ukwedlula abakhaliphe kunabo bonke kithina.

If we want to transform Africa into a new Europe, America into a new Europe, then let us entrust the destinies of our countries to the Europeans. They will do a better job than the best of us.

Kodwa uma sifuna ukuthi isintu siqhubekele phambili, uma sifuna ukuthi sikhuphukele ezingeni eliphezulu kunaleli i-Europe esikhombise lona,  lokho kusho ukuthi kumele sisungule okusha, sivumbulule nobekungakafikwa kukho.

But if we want humanity to take one step forward, if we want to take it to another level than the one where Europe has placed it, then we must innovate, we must be pioneers.

Uma sifisa ukufinyelela ezingeni elilindelwe ngabantu bakithi kithina kumele siqalaze engxenye, hhayi e-Europe.

If we want to respond to the expectations of our peoples, we must look elsewhere besides Europe.

Ngaphezu kwalokho, uma sifuna ukwenza okulindelwe ngabase-Europe kithina, akusizi ngalutho ukubalingisa, ngisho ngabe ukubalingisa okuhle kangakanani ngokwemiphakathi yabo nendlelakucabanga yabo, kwasabona ngezikhathi ezithile ebibanyanyisa kuthi  abaphalaze.

Moreover, if we want to respond to the expectations of the Europeans we must not send them back a reflection, however ideal, of their society and their thought that periodically sickens even them.

Maqabane, ngenxa ye-Europe, ngenxa yethu, ngenxa yesintu; kufanele siqale konke kabusha, kufanele siqambe amasu amasha, sizame ukubumba umuntu omusha.

For Europe, for ourselves and for humanity, comrades, we must make a new start, develop a new way of thinking, and endeavour to create a new man.

The English translation above is by Richard Philcox.

AI English Translation of Makhosazana’s Xaba’s isiZulu translation, Sunday 21 July 2024

Now then, comrades, we would do well to decide right now to change our course. We must shake off the great darkness that we were thrown into, and turn our backs on it. The dawning of a new day must be met with determination, determination and unwavering determination.

We must forget about our dreams, discard our old beliefs and ancient friendships before humanity existed. Let’s not waste time on repeated prayers that do not bear fruit and imitation of others that makes the heart sick. Let’s leave this Europe where they talk about Man incessantly, when they kill people everywhere they find them, on the corners of all their streets, in every corner of the world.

For many centuries they have strangled almost all of humanity in the name of so-called spiritual or religious revelation. You just look at them today and they stop being confused by social and spiritual chaos.

It has shown itself to be selfish and cruel, it has shown itself that it chooses violence to always want to kill, it has killed and devoured people.

So, folks, why don’t we understand that we have better things to do than follow that very Europe?

The same Europe where they talked about man incessantly, where they insisted incessantly that they were only concerned about human welfare: today we know with what sufferings mankind has paid for all the victories of their mind.

Come on, comrades, the European game is finally over: let’s look for something different. We today can do everything, as long as we do not invade Europe, as long as we are not ruled by the desire to rush to reach Europe.

Europe is now living at such a maddening and careless pace that it has shaken off all counsel and all common sense and is speeding towards the abyss; which we would do well to avoid with all possible speed.

However, it is very true that we need something to look up to, and that we need ideas and examples. For many of us the European example is the most impressive of all. So we have seen in the preceding pages how shamefully that imitation of Europe has led us. Europe’s success, Europe’s strategies and Europe’s practices should no longer tempt us.

When I look for a person in Europe’s strategies and practices, I see only the perversion, one after another, of human nature and a list of murders.

The human condition, the future of mankind, and the cooperation between people in those activities that increase the complete humanity are the new problems, which force the creation of reasonable strategies.

Let’s decide not to imitate Europe, use both our energy and our brains in a new way. Let us try to mold a perfect man, whom Europe could not nurture until he was successfully enlightened. Let’s strengthen our muscles and our minds and go somewhere else, a new place. We are not willing to reshape a person completely, something Europe cannot do.

Two centuries ago, the United States of America, a country that had been colonized by Europe, decided to catch up with Europe. It succeeded so satisfactorily that it became a nightmare, when all the decay, disease and brutality of Europe had risen to alarming proportions.

Comrades, don’t we have another struggle to focus on instead of establishing a third Europe? The West saw itself as a longed-for spiritual miracle. Because of this spirit, Europe forced its way into other countries, gave excuses to justify its crimes of corruption, and made it acceptable as legal to enslave almost all of humanity.

Yes, the European spirit has some strange contradictions. All the thinking of Europe has spread to the places that were becoming more and more uninhabited wildernesses, surrounded by terrible cliffs; that is why its culture flourishes in those places where it is rare to meet a person.

Living only for oneself forever and its disgusting selfishness has never stopped paving the way in a situation where the mind is still confused, where putting rational ideas led to misery and the reality of life is not seen through the eyes of a real person, who is struggling to put a stick in the church. But instead of this reality is words, words put in a different way, and the pressure that is stirred up by the thought contained in those words. However, some Europeans were found encouraging European workers to discard this excessive self-interest and turn their backs on this denial of such realities of life.

But in general, the European workers did not do anything after this encouragement, since the workers themselves believe that they are a full part of this journey to try new things that is driven by the spirit of Europe.

All the essential ingredients for the solution of humanity’s great problems have, at different times, been absent from the European imagination. But the actions of the men of Europe have never succeeded in their mission, which included putting a lot of effort, spending time thinking deeply about these things, changing them where they need to be changed and how they work so that in the end human life can be improved to a higher level with no end.

Today we are witnessing that everything is standing still in Europe, and it is no longer shaking. Comrades, let’s run away and end this in places where little by little opinions are changing towards supporting the logic of this European break. Let’s revisit the issue of human nature. Let’s review the issue of sanity of humanity in general, humanity should communicate more, the deer of its unity should be distributed, and its communication should return to humanity.

Come on my children, we have a very big job to do to participate in monitoring everything that is sneaking up on the nation. Europe has done what it set out to do; and much has done very well; So let’s stop pointing the finger at them, accusing them and accusing them, but let’s tell them that they should not be a self-beating drum. We no longer have to fear it, so let’s stop trying to be like it.

The Third World today has blocked Europe as a giant whose purpose should be to try to solve the problems that Europe has failed to find a solution for.

But let us be clear about this: what is important right now is to stop talking about how much the harvest will be, and to intensify the campaign, and the speed of the struggle. There is no turning back. It’s just a serious matter of not dragging people into self-inflicted wounds, of not cramming their brains into their brains, and leaving them behind. The excuse of coming to Europe should not be used to do whatever you want to a person, to strip him of his skin and his private parts, to bend him stubbornly and to kill him.

Nothing, we don’t want anyone to find out. What we want is to move forward all the time, day and night, in harmony with Man, in harmony with all people. The line of travel should not be extended, otherwise each line will not see clearly those in front of it; and people who know each other only by analogy, the less and less they see each other and talk to each other.

The important thing is that the Third World must restart human history, a history that does not only talk about the wonderful contributions that Europe makes famous, but this history must not forget the murders and crimes in Europe, including the most horrific incidents that are permanent wounds in the hearts of people, and the crazy actions to destroy all efforts and efforts people, and their unity. In the structures of the unity of the human society, there was a division between the rich and the poor, and conflict between each other due to grudges and conflicts caused by the difference in living standards. Finally, at an appalling level of humanity as a whole there was racial hatred, enslavement, exploitation, and worst of all, silent and bloodless genocide, which was carried out by sidelining billions of people.

Therefore, comrades, let’s not praise Europe for establishing governments, institutions and organizations, all of which look to Europe as a good example to emulate.

Humanity expects from us something concrete and weighty than imitating Europe, which would be an unacceptable and disgusting endeavor.

If we want to turn Africa into a new Europe, as well as America, into a new Europe, let’s put our future in the hands of Europeans. They will know how to do it far better than the smartest of us.

But if we want humanity to move forward, if we want it to rise to a higher level than what Europe has shown us, that means we must invent something new, discover something that has not yet been reached.

If we wish to reach the level that our people expect of us, we must look elsewhere, not in Europe.

In addition, if we want to live up to the expectations of Europeans from us, it is useless to imitate them, no matter how good the imitation is according to their societies and their way of thinking, we still see from time to time what disgusts them and makes them vomit.

Comrades, for the sake of Europe, for our sake, for the sake of humanity; we have to start all over again, we have to come up with new strategies, try to mould a new person.

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RICHARD PITHOUSE
EUGENE SKEEF
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