Izinkondlo zikaGrobli Zirignon: Izinkondlo zoMnyango Wendawo Yonke kaDkt VAHI Yagué Wezincwadi Zanamuhla University of Cocody
I-Sumumé
Izingqikithi zobukhona, isikhathi nokufa ziphindelela ezinkondlweni zikaGrobli Zirignon. Kodwa-ke, ngayinye yazo ibonwa ngezindlela ezahlukahlukene yimbongi: ubukhona "buyize", ubuze obungenasizathu sokuba khona ngoba abumele iqiniso elithintekayo. Isikhathi sihamba ngokuqothula impilo nsuku zonke futhi ngokungenakugwenywa siholela ekufeni okungeyona into yosizi njengoba kuholela kwenye impilo. Izazi zefilosofi uJean Paul Sartre, u-Emmanuel Levinas no-Berdiaeff Nicolas basondela ngakuyo le ndlela ngomehluko kuphela wokuthi babona ubukhona njengesimo esibuhlungu kepha okumele kunqotshwe kudinga umthwalo womuntu. Ukuhlaziywa okwenziwe lapha nalaphaya kukhombisa ukuthi izingqikithi ezingenhla zeqa imingcele yanoma yiliphi izwe kanye nanoma yiliphi izwekazi, okufakazela ubumbano lwezinkondlo zikaGrobli Zirignon nangaphandle kwezinkondlo zaseNigro-Afrika.
Isingeniso:
Izinkondlo zabamnyama base-Afrika zanikela emzabalazweni wenkululeko yabantu baseNegro ngokulwa nemikhuba engenabuntu yobugqila kanye nekoloni. Ubugqila buphelile futhi ukuzimela kwezepolitiki kwamazwe ase-Afrika kwatholakala, kwaqala ukuhlukumeza amandla obushiqela babaholi bawo. Ngaleso sikhathi, ngenhlonipho sakhuluma ngezinkondlo zokuzivikela nokuzigxeka. Eceleni kwalokhu kwazalwa nezinkondlo ezinemizwa nezenkolo. Zonke lezi zinhlobo ezahlukahlukene zezinkondlo zisekela izenzo zazo esimweni somuntu, othandweni lukaNkulunkulu noma othandweni lomuntu nasendleleni yokuhlupheka komuntu. Ngaphandle kobufakazi obungenakuphikwa benkondlo yamaNegro-Afrika enezindikimba ezahlukahlukene ezithakazelisa umhlaba, abanye abagxeki bayenqaba ukwazisa umlingiswa wayo wendawo yonke. Bahlale bethi le nkondlo ingena esikhaleni esiqondile sendawo nendawo. Isifundo samanje sifuna ukukhombisa ubukhulu bomhlaba wonke bezinkondlo zamaNegro-Afrika yize kuvame ukuhlanganiswa nomlando wabantu baseNegro. Ukufeza lokhu, sizobheka izinkondlo zikaGrobli Zirignon. Le mbongi yase-Ivorian yashicilela ngokulandelana ngo-1981 nango-1982 amaqoqo amabili ezinkondlo evocative: Ukuphahlazeka et Ukuhlakazeka ezikhulisa izinkinga zobukhona, isikhathi nokufa. Lezi zingqikithi ezintathu ziveza imibono ejwayelekile yezinkinga zaphakade ezibhekene nabantu ngaphandle kokukhetha futhi ngokungangabazeki zakha okwangempela futhi ngaphezu kwakho konke ukuqoqwa kwezinkondlo zikaGrobli Zirignon.
Ubukhona
Igama elithi “khona” livela egameni lesiLatini elithi “existere” elisho ukuthi “ukuba khona manje” noma ngabe umuntu uyaphila noma akaphili. Ngale ndlela itshe, itshe “ngandlela-thile” ngandlela thile, aliphili. Lesi sitshalo "siyisilwane" ngu "," indoda "iyaphila". Kulokhu, ukuba nokuphikisana kakhulu nokungabi nalutho; kodwa phakathi kwezinto noma isethi yezinto ezikhona, umuntu uhlala endaweni yokuzikhethela njengoba kunguye kuphela okumele azi ngobukhona bakhe. Umuntu uhlukaniswa nezilwane noma into ngoba ukhombisa ngokusobala ubukhona bakhe emhlabeni. Lobu bukhona buyakhonjiswa futhi buqinisekiswe nsuku zonke ngamandla omuntu okucabanga, ukuveza imizwa yakhe, imizwa yakhe, ukuguqula indawo yakhe; ngazwi linye, umuntu unikezwe ukuhlakanipha. Kuyaye kuthiwe izinto nezilwane kunesici esingahlaseli. Umuntu kuphela onengqikithi angayakha noma ngasiphi isikhathi ngenxa yobuhlakani bakhe ebesikhuluma ngabo phambilini. KuLévinas "Ubukhona buthathwa njengokuqhubeka ngesikhathi". Kungenxa yokuthi umuntu "ukhona" ngesikhathi ukuthi ukhona. Ngaphandle kwaleli qiniso, yonke into iyawa kuye.
Ngokuqondene nembongi uGrobli, "ubukhona bokuba yize kokungabi nalutho okufingqiwe"
Ubukhona bufakwa endaweni lapho sisuse khona izitshalo, izilwane, amatshe, imifudlana noma izindawo zamanzi, ngamafuphi konke okwenze ubuhle bayo, kwabunikeza impilo nomuntu owengeziwe. Akekho ongakwazi ukusabalalisa incazelo yokuba khona kwayo ngoba “ikhona” kanti empeleni akunjalo. Muntu, kulesi sikhala esidabukisayo uhamba ngomkhumbi ngendlela ebabazekayo ngaphandle kokukwazi ukunamathela kunoma iyiphi into kwazise umzungezile, "isikhala" sidlulela ekugcineni futhi imfucumfucu igcwele ukudideka okungacabangeki. Ukubakhona akulutho okugcizelelwa nsuku zonke. Isimo saso esiyinhlekelele siyakhula futhi sihlale “sifingqiwe”, sijiyile lapho isikhathi siqhubeka nemashi yaso emnyama eya endaweni engaziwa. Izakhiwo ezinde ezihambisanayo ezibonwe emavesini 3 no-4 enkondlweni engezansi ziphakamisa ibanga, ukuqhubeka okungekuhle kobukhona obulokhu buhlangana neqiniso elingabalulekanga kakhulu noma elingenani elincane ngoba alina lutho oluphathekayo nolukhangayo uma kungenjalo ukudangala “okuyize” okuvela ngaphansi kothingo luka (Levinas (Emmanuel), Ukusuka ebukhoneni kuze kube sikhona, eParis, ifilosofi yefilosofi J. Vrin, 1998, p Grobli Zirignon, idem p. 22 2) usizi lwabantu, ububi obusakazeke onqenqemeni lwe ulasha okuzamula lapho khona ubukhona bakhe khona isihlalo salo: kwalasha ongenamkhawulo kunokuthile okufana nenkohliso edala izinwele yokuphila.
Akukho bukhona obazi ubude obungenamkhawulo esikhaleni nesikhathi. Ngokushesha noma kamuva ugcina eboleka isiphonso esingenalutho sezinxushunxushu ekujuleni. “Umgodi onganamkhawulo” umele kule nkondlo ukuphela kohambo olufushane noma olude olwenziwa ngumuntu ngamunye yedwa. Ukuqala kwalokhu okuhlangenwe nakho kubonakala kummangaza ekuqaleni kodwa ekugcineni, uyabona ukuthi ucwila "ekukhohlisweni" okungachazeki ngoba uzivumela aye esihogweni "njengenwele" emehlweni. . Ngenxa yalokho, ukuba khona njalo kuhumusha impicabadala esiyesabayo ngoba kudlula ukuqonda kwethu: kungumlingani onelukuluku esinikezwa yena lapho, omubi, le nto engenakudlula futhi esetshenziswe ngokweqile ukuthi ubukhona
Abantu bayazivumela, ngokungahambisani nentando yabo, ukuthi badonswe ezingalweni zokuphila. Ubengathanda ukusuka kulo “mlingani onelukuluku” azi ukuthi lokhu kudala intukuthelo nokudumala; kepha akanalo ikhono ngoba "wanikezwa" kuye ngokukhohlisa ngaphandle kokuqala ukuthola ukucabanga ngokuhlakanipha ngaphambi kokwenza ubungane naye. Ephoqiwe futhi esulile kusukela manje kuqhubeke, umuntu uzivumelanisa nokuhlala nalolu bhubhane "olwesabekayo" ezimfihlo zakhe ezinyanyekayo okungekho muntu ongazichaza ngoba "akungeneki" "kusetshenziswe ngokweqile", kuthinteka ukusangana ngokushesha lapho ebona usuku. Ebhekene nale mpicabadala, umuntu ulahlekelwa wukuzola futhi akhombise ukungabi nandaba kwakhe: njengalezi zingane ezihlakazekile ezishiye khona manjalo azisazi ukuthi zithunyelwe kanjani lapha asikwazi ukuzisiza futhi silahlekelwe yilo lonke iphrojekthi yethu eyisisekelo ekhona.
Ukuba khona kuphazamisa nakanjani ukuthula komuntu. Ugcizelela lokhu kuze kube seqophelweni lokuthi uvame ukwenza izinto ezingahambelani nezinganaki. Isimo sakhe sengqondo ngokungangabazeki sisuselwa ekuhlukumezeni okuba khona kuye nsuku zonke. Impela, ukuzalwa komuntu kuhlangana nobukhona bakhe obuzibonakaliso zakhe zinezikhathi ezinzima okufanele zinqotshwe. Le ndoda, ididekile, ayisazi ukuthi ikuphi, engasazi ukuthi izothini nokuthi yenzeni, ayisenakho ukuzilawula. Emangele “njengezingane” ezithile, ezake "zathunyelwa" ngumuntu omdala endaweni ethile, zishaya indiva lapho zifika izizathu zokuthatha lolu hambo, le ndoda izulazula emhlabeni ngaphandle kwekhampasi "ilahlekelwe yiyo yonke inkumbulo" yesisekelo sayo iphrojekthi ikhona ”. Ngakho-ke, akazi ukuthi uvelaphi nokuthi uyaphi kanye nezizathu zokuba khona kwakhe emhlabeni. Ngakho-ke ukuba khona kwayo kuyintokozo engafanele ukuthi imbongi ikusebenzise ngaphezu kwalokho: into efana nokwakhiwa okungenalutho.
Ekuboneni kokuqala, ukuba khona kubonakala kuyinto ekhangayo ekhanga umuntu ngokunganqandeki. Ngokwenza njalo, ngaphandle kokuthatha noma yikuphi ukuqaphela kunamathela kuyo ngokumangalisayo. Kube ngemuva kokuhlala isikhathi eside enkampanini yakhe lapho abona khona ukuthi wenze iphutha. Bekungafanele asuswe kusenesikhathi njengendoda enendoda “emi” ngokulangazela kuzo zonke izindawo nangaphansi kwazo zonke izimo. Ubulili besilisa, ngokunengqondo, obuyisitho esihle sokuzala ngokungazelelwe buba "okuthile" okungcolile njengokuphila okuyisisekelo nokulimazayo komoya wokuphila. Kulesi simo esingenampilo, umuntu ulwela ukususa ububi obusakazwa yilomngane omubi emphakathini wabantu. Ubunzima obunzima ukububekezelela, indoda iba nesimo sengqondo esingaphunyuki ekuqapheni kwembongi: ukuba khona wukunyathela omunye okungenani ngokomfanekiso. Ubukhona bufana nenkundla yempi enkulu lapho kunokungavikeleki okuphelele. Abesilisa nabesifazane bese befuna izindlela nezindlela zokuphunyuka empini. Ngenxa yalokhu, akekho onesibindi sokunaka ubukhona "bomunye". Wonke umuntu uze azivumele ukuthi "anyathele" lo "ezinyaweni zakhe" emjahweni wabo wokujaha ubheke endaweni yokuthula. Isandiso esithi "ngokomfanekiso" siguqula isimo sengqondo sokuzithandela somuntu komakhelwane bakhe. Yisiphi isimo sengqondo esithola ekushaqekeni ngokomzwelo okunodlame okubangelwe ukuba khona komuntu. Lokhu kuhlushwa ngokomzimba okuqondiswe ubukhona kuqala kusukela ekuzalweni komuntu, njengoba uGrobli egcizelela ngokweqile: ukuba khona kufanele kukhishwe ngaphandle bese kwehliswa ukuphotha njengomphefumulo olahlekile uzungeze indlu evaliwe. Embongi, umbungu uthokozela ukuvikeleka okulinganiselwe ezinyangeni eziyisishiyagalolunye okumele uzichithe esibelethweni sikanina noma okungenani kule “ndlu evaliwe” ebiyelwe lapho kungekho muntu wangaphandle ongeke uphazamise noma ulimaze ubukhona bayo. . Ngemuva kokuvuthwa kwayo, kusobala ukuthi izophuma iye lapho. Kungalesi sikhathi lapho ezolahlwa khona ukuba abhekane, ngokumelene nentando yakhe, ubunzima nokuhlushwa okukhona. Akekho ongasusa lo mthwalo ukuthi ukuphila kusibeka ngokungenakugwenywa. Lokhu, ngaphezu kwalokho, kungenye yezinto ezinkulu zesimo somuntu. UJean-Paul Sartre uza ngakuyo le ndlela lapho eqinisekisa ukuthi: “Uma ngikhona, kungenxa yokuthi nginokuthuka (...) Yimina engizikhiphela ngaphandle kulutho engilufisayo: inzondo, ukunengeka ekhona; lezi yizo zonke izindlela zokuzenza ngibe khona ukuze ngicwile uqobo lwami ”Umuntu akanakuthi ukhona ngempela lapho ezwa“ ukwesaba okukhona ”okujulile. Lapho, siyabona ukuthi ukuba khona akulula. Ihlala ivitiate indawo ezungezile yomuntu futhi imhudulele esivunguvungwini esicindezelekile sosizi. Ngenxa yalokho, umuntu ubheka indlela yokuphunyuka ukuze “aphume kokungenalutho” okukhona. UJean-Paul Sartre ucabanga ukuthi imizwa ngamunye wethu anayo kumakhelwane wakhe kuleli cala "inzondo, ukunengeka, injabulo, ukudabuka ..." ukulwa nobuze obusizungezile futhi okusenza "sicwile" noma kusungula ukhonkolo izizathu zokuba khona kwethu emhlabeni; yingakho ukubaluleka kwabanye ohlelweni lwethu lobukhona. Indoda eqhubeka nokuba yodwa iba nezingozi zangempela njengoba u-Emmanuel Levinas ekhombisa ukuthi "Ukubakhona kuhudula isisindo, uma kukodwa okuyikho okwenza kube nzima nohambo lwaso". Kusukela ngaleso sikhathi kuqhubeke, noma ngubani oyigqokayo eyedwa usengozini yokunqotshwa uma enganakile.
"Isinyathelo sokuqala se-existentialism ukubeka wonke umuntu umuntu lokho anakho nokuthi udedele umthwalo wakho wokuba khona kwakhe uhlale phezu kwakhe". Wonke umuntu unikeza ukuma ebukhoneni bakhe njengoba ebona kufanelekile. Ungukuphela komqondisi waso. Ngenkathi ngoGrobli, 'Ubukhona bufana nokungabi nalutho,' ukungabi nalutho okugoqiwe 'noma into edonsela kithi emkhathizwe ongaziwa, okusenza isisulu sawo, abakholelwa ngakolunye uhlangothi, bacabanga ukuthi sinamandla okwenza khona lokho esikufunayo. Kumele ube nentando. Ekupheleni kwengxenye yokuqala yalo msebenzi, siyaqaphela ukuthi ubukhona bungomunye wamaqiniso abalulekile esizathu sethu sokuba semhlabeni. Ngempela, akekho oweqayo futhi ukuyenza inkondlo kube yinkomba yendawo yonke.
Isikhathi
Igama elithi “isikhathi” livela kwelesiLatini elithi “tempus, temporis” elisho ubude besikhathi, inkathi, ukuba noma umzuzu. Isikhathi sichaza indawo engapheli lapho ukulandelana kwezinto kubonakala kubonakala khona. Kuma-empiricists, isikhathi si-oda lobudlelwano obakhiwe; i-oda lokulandelana (okuyi-oda lokuphilisana) futhi, ngaphezu kwalokho, kungakhiwa ngalo ngokuhlangenwe nakho nangomkhuba. Kuma-metaphysician kanye nezazi zemfundiso yenkolo, isikhathi siyindlela yokuba yilokho okudlulayo kunokuphakade, okuyindlela yokuba yilokho okusele. USanta Augustine ugcizelela ukuthi isikhathi asitholakali futhi akekho ongasichaza. Imibuzo yakhe eminingi engaphenduliwe ifakazela ukuthi "empeleni, isikhathi siyini?" Ubani obekwazi ukuyiveza kalula futhi kafushane? Ubani ongacabanga ngawo ngisho nasemcabangweni kalula ngokwanele ukuveza ngamagama umqondo owakhiwe ngawo? " . Isikhathi siyimpicabadala yangempela kumuntu, inkinga engakabi nayo impendulo. Simelela ngokungaqondakali "emcabangweni" wethu futhi asikho isichazamazwi esingachaza "ngokucacile ngokwanele" ngamagama "aqondile" noma ngqo ukuze sihumushe ngokushelela "umqondo" "esinawo". Ngokunjalo, "Inkinga yesikhathi yinkinga eyisisekelo yokuphila komuntu." Kumuntu, isikhathi sibaluleke kakhulu. Izenzo esizenza nsuku zonke, izenzo esizenzayo, ubudlelwano esinabo nabanye, umsebenzi esiwenza nsuku zonke, uhambo esiluthathayo nemicabango esishayelayo iyabonakala esikhaleni futhi ikakhulukazi ngesikhathi. Umuntu akakwazi ukuqeda isikhathi. Ngakho-ke lokhu kuyisisekelo, into ebalulekile nebalulekile eyiqondisayo futhi enayo ngokungenakuphikiswa. Ku-Immanuel Kant, "Isikhathi yisibonakaliso esidingekayo esisebenza njengesisekelo sawo wonke ama-intuitions (…) ngaphandle kwawo, noma yiliphi iqiniso lesimo alinakwenzeka". Sartre (Jean-Paul), L'Existentialisme est un humanisme, Paris, Nagel, 1, p Augustin (Saint), Les Confessions, Paris, Garnier, 1970, p Berdiaeff (Nicolas), Cinq Meditations sur l exist, Paris, Montaigne , 1976, p Kant (Emmanuel), Critique of pure pure, Paris, PUF, 1936, ikhasi 1972 61
Isikhathi senza into ibe yiyona nto nokuthi ingubani. Lokhu kukhona ngaphakathi nangaphansi kwengcindezi yesikhathi esidingeka kakhulu futhi sokuqala. Ngaphandle kwayo, "konke okwenzekayo akunakwenzeka" noma kuhlangana nokungabi nalutho ngaphandle kokuphila futhi kungenasimo somzimba esibonakalayo ngoba "Isikhathi sikhona ngoba kunomsebenzi, isenzo sokudala". Lonke ikhono lomuntu, amakhono akhe noma ukulangazelela kwakhe ukwenza umsebenzi wakhe kubhalwe enkambweni engaphazanyiswa yesikhathi. Ngokwenza njalo, "umsebenzi" womuntu noma "isenzo sokudala" sixhumene kakhulu neqiniso lesikhashana lapho laba abanikela njalo. Njengoba abantu benambitha ubumnandi bempilo, isikhathi siyabanciphisa ngendlela eyingozi. Leli qiniso elibuhlungu nelicindezelayo likuyo yonke indawo uGrobli Zirignon lapho eqinisekisa: impilo inesihluku, sikhona futhi siyazibuza ukuthi senzeni ngala mahora adlulayo. Imbongi iyakubona ukunqoba kwesikhathi phezu kwabantu bonke. Uvuma nokuhlulwa kusengaphambili futhi uyenelisa ukukhombisa ngamazwi amakhono akhe okubhubhisa. Usola yena ngokuthi wenza "ukuba khona okubi"; okusho ukuthi leso sikhathi senza impilo ibe yimbi ngokususa bonke ubuhle bayo, bonke ubukhazikhazi baso. Njengoba sibhekene nentukuthelo yesikhathi esibuhlungu, silapho singenakuzisiza futhi sikhungathekile, ngoba siqinisekile ukuthi awekho amandla angaqeda ububi leso sikhathi esisakazeka nhlangothi zonke. Isikhathele ukwenzakaliswa yisilo sayo esingenakucatshangwa, imbongi “iyazibuza ukuthi yenzeni” ngoba ngeshwa iyaqhubeka nendlela yayo; futhi “amahora okuthikaza” aqinisa usizi nosizi lwabantu. Imbongi ibese icabanga ukuthi ukufa kungukukhululwa, kuyisibusiso sokubalekela isihluku esibuhlungu nesibhubhisayo sesikhathi. Ukudlikizela okunolaka nokuhlala njalo okubangelwe yilo kuzoba nesiphetho esijabulisayo njengoba kukhonjisiwe nguGrobli: Ah leso akusona isikhathi esingahlehliseka futhi asikwazi ukuphinde sibe sincane kakhulu ukuthi sibuyele ebeleni likamama omuhle futhi siphumule kancane kude ukungezwani kwaleli zwe elihlukumezekile. Ngokuqondene nembongi, ayizenzisi ukuthi ibalekele isikhathi kanye nezikhukhula zayo zosizi. Esikhundleni salokho, uhlala ezingeni lokuzisola elihlanganiswe nokudangala. Ngoba ukungabi namandla komuntu ebusweni besikhathi kukhonjiswa ngonya empilweni yansuku zonke yabo bonke abantu abafayo. Impela, umuntu akakwazi ukubuyela kokwedlule futhi (uBerdiaeff (Nicolas), op cit, p Grobli (Zirignon), op cit p Idem, p. 60) bazama ukulungisa amaphutha abawenzile. Akunakwenzeka nokuthi alindele isikhathi. UGROBLI angathanda kakhulu ukuba mncane kakhulu futhi “ukujabulela kamnandi izinsuku ezinhle zepharadesi ezalahleka kusukela ebuntwaneni; kodwa ngeshwa, uyabona ukungakwazi kwakhe ukufeza inhloso yakhe ngoba lokhu kungenzeka kumenze azalwe kabusha, abuyele ekuqaleni kobukhona bakhe. Akekho onamandla okubuyisa “ukukhulelwa” kwakhe noma ukuguqula isimo sibe yimbungu esibelethweni sikanina ukuze aqale impilo entsha. Asisakwazi ukuya "ukuyohlala esifubeni sikamama olungile" ukuze "siphumule kancane" lapho. Izifiso eziphuthumayo zembongi zokubuyisa okwedlule kanye nephrojekthi esikhathini esizayo nakanjani zihlulekile. Akasoze abe nethuba lokukhumbula okwedlule noma aguqule inkambo yesikhathi. Lokhu kuzoqhubeka nokulimaza ubukhona bomuntu ngesihluku, ukuqinisa “ukungezwani kwalomhlaba”; ukusuka kuyo kungaba inkohliso yokunqoba: Futhi isikhathi siyahamba futhi siyaguga futhi sibheke ekufeni sidonswa. Ubukhona yisamba sempilo edabulwa lapha nalaphaya ngesikhathi. Isikhathi esisheshayo, esibuhlungu esisikhukulayo futhi esisuse konke okuthandwa yithi, okwenza kubi ngokuguga konke obekukuhle. Ukusetshenziswa kwesihlanganisi sokuxhumanisa “futhi” kuza ukuqinisa umqondo wokuzulazula nokusabalalisa kwalowo okhona - walowo ophilayo. Izwakalisa ukukhuphuka kwezinga lobukhona okuholela ekufeni nakanjani. Sekukonke, indikimba yesikhathi yeqa umuntu ngamunye futhi ibhekiswe kubo bonke abantu ngaphandle kokukhetha.
Ukufa
Ukufa ukuphela kokuphela kwakho konke ukuphila kwezinto eziphilayo, ukuphela kokuphela kwakho konke ukuphila. Kungukuvalwa kwezindlela zebhayoloji eziqondene ngqo nazo zonke izinto eziphilayo. Ku-Emmanuel Levinas, ukufa "kungukuma kokuziphatha, ukumiswa kokunyakaza okuzwakalayo nokunyakaza noma izinqubo zomzimba". 21 Ukumiswa kwale ndlela, yalokhu kuziphatha kanye nalokhu kuhamba okucacile kungenye yeziqiniseko ezingenakugwemeka zempilo yomuntu. Ngakho-ke ukufa ukuphela kwento emhlabeni esiqiniseke ngayo ngokuphelele. U-Amadou Hampaté Bâ uyakuqinisekisa ngale migomo: Izidalwa ziyiziboshwa. Grobli Zirignon, op cit, p Levinas (Emmanuel), Death and time, Paris, Herne, 1971, ikhasi 13 8
Isiboshwa sokufa esingapheli, umuntu uyisisulu sokufa. Kuvimba ubukhona bethu futhi akekho noyedwa ongashweleza ngodlame nentukuthelo yalo. KuGrobli Zirignon, umuntu uphoqeleka ukuthi abhekane nsuku zonke nesikhathi esimholela ekufeni: Yiso sonke isikhathi lapho sifa nokufa kuvalwa ngaso sonke isikhathi sifika ngaphezulu kwemakethe njenge-flick ebulalayo. Sizokufa “ngaso sonke isikhathi” ngoba ukuhamba kwesikhathi kuyasusa. Kumele sengeze kuleli qiniso ukungahambisani okungokwemvelo nobukhona besikhathi esisodwa / besikhathi sokuphila nokubusa kokuqala (isikhathi) ngaphezu kwesibili (impilo). Ukufa njalo kuza kumnyama kubomvu futhi kuphikisana nentando yabaphilayo; ngakho-ke "kungukufa okubulalayo", igalelo elinobudlova okungekho muntu ongaligwema. Ubukhona bomuntu buhlala bubonakala ekuphepheni kwayo. Ikhanyisa isikhashana bese iyacima: ubukhona bomuntu buhlukile kuleli langabi eliqhaqhazelayo emoyeni wakusihlwa nokuthi yikuphi ukufa okuyoqhuma. Ukukhanya okugqamile njengoba kuba yimiphumela yomlilo. Kancipha kancane kancane kuze kube kudala ubumnyama. Singabamba "ubukhona bomuntu" "emlilweni" ovuthayo othi, ngemuva kokuqeda into, wehle ngamandla ukuze uguquke ube ubusuku obucwathile nobumnyama. "Ukuba khona komuntu" kungekudala noma kamuva kugcina konakalisiwe futhi kunyamalale ngokungathandeki kwalabo abaphila. Kungenxa yalesi sizathu uGrobli ethatha umuntu "njengebhanana" uNkulunkulu alosa lapho elifisa: umuntu ubhanana, ubhanana kaNkulunkulu uNkulunkulu awosa emlilweni wobukhona nokuthi uyawadla. Hampaté Ba (Amadou), Kaydara, Dakar, NEA, 1978, p Grobli (Zirignon), idem, p Grobli (Zirignon), op cit, k. 41 9
Ubhanana uyizithelo ezingonakala. Iqedwa ngokushesha lapho ifinyelela ekuvuthweni, ngaphandle kwalokho iba umkhiqizo owonakele. Abantu banempilo elinganiselwe, kanjalo nobhanana. Liyabhubha futhi ubukhona balo bufaniswa nalobo "bhanana" ukuthi "uNkulunkulu uyosa bese uyadla" ngesikhathi sakhe esivumayo. Ngakho-ke ukuba khona komuntu kufana nokwehlisa isithunzi, ukudabuka, ukudumala, usizi nosizi. Nakanjani kusiholela ezinxushunxushwini nasekukhungathekeni: ukuba khona kwalesi sifo esingelashwa ngokufa kuphela. Kwimbongi, ubukhona buhlanganiswa nokutheleleka okuhlukanisa umzimba futhi kubangele ukuthi umzimba ungasebenzi kahle. Ukufa kuwukuphela komuthi ophilisayo futhi ophulukisa lesi sifo esikhona. Yize ukuhlupheka okusibangela ukufa nsuku zonke, uGrobli uhlala enesithunzi futhi ezethemba: ukufa akukhona ukufa ukuba nguNkulunkulu futhi kumuntu kungukufeza izifiso zakhe ezithandekayo Lo mbono wabiwa ngazwi linye ngabantu abamnyama base-Afrika. Ngempela, laba bacabanga futhi bakholelwe ngokuqinile ukuthi indoda emva kokufa kwayo ijoyina okhokho bayo kwelizayo ukuze iholele impilo engunaphakade lapho. Ukufa ukungena kuphakade. UGrobli ukugcizelela ngale migomo: "ukufa kungukuthula kwabanesibindi" Kufana nokuphumula kwaphakade, ukufa akuzizwa kunqotshiwe lapho ubhekene nesibindi nokuzimisela. Isibindi samukela ukufa sazi ukuthi sinqobile ukufa. Ingabe ukholelwa ekuphindukuzalwa kabusha noma ekwandisweni kokuphila ngemva kokufa? Konke kucabanga ukukukholelwa njengoba sibonisile phambilini ngoba imbongi igcina ukuthula kwayo phambi kwento enesihluku esingaka. Ukwenza isizini ubungako besibindi sakhe, ufaka usizo lobuciko: ngobuciko nokunye okungelona iqiniso silwela ukugcwalisa umgodi we-ek-sistence. Ibidem p GROBLI Zirignon, op cit, p Idem, k. 1 82.
Ingcweti yobuhle, lowo ozinikela ekudwebeni, emculweni, ekuqopheni… nakweminye imisebenzi emincane, engenabungozi ibulala kuye iminjunju noma ukuhlushwa kobukhona nokufa. Ubuciko akuyona umdlalo wezingane, indlela yokuzenzisa yokuzama ukufihla ubuvila noma ubugwala. Kude nalokhu; ngoba ubuciko buvumela umuntu ukuthi angalokothi acwile emicabangweni engemihle futhi abheke kabusha ukufa njengesiqalo: akuyona yonke into egwinywayo ekucwileni kwezinto konke kusekhona isiko, leli bhodlela olwandle lokhu okumbiwa phansi lokhu uphawu lokuhlekisa Intando yomuntu ingunaphakade. Yize kunesihluku sokufa, imbongi ayizikhathazi ngokulahla ithemba. Ngokwakhe, umuntu akalahlwanga ngokuphelele nangokucacile. Kukhona njalo okukhona okusinda empilweni yakhe noma ezenzweni zakhe. Kusukela ezinsaleleni zayo, imfucumfucu namanxiwa ayo, "ekuphahlazekeni komkhumbi kwezinto", singakhipha isiko. Ngakho-ke konke akulahlekile. Isiko liyingxenye yalesi sigameko somuntu esiphikisana nokufa. Kuthinta ukungafani kwesimo sezulu nobukhulu besimo sezulu. Imbongi iyifakela “ibhodlela olwandle” elihlala njalo ligobhoza ingaphezulu lolwandle amagagasi alo angakwazi ukuliphonsa emuva ogwini. Umuntu uqinisekile ngokufa kwakhe; kepha isiko lakha "uphawu lokuhlekisa ngentando yalo yaphakade". Ekugcineni, ukufa kuhlala, kuze kube phakade umphumela obulalayo wabo bonke abakhona - lowo ophilayo. Kuyiqiniso elingenakuphikwa futhi kunikeza izinkondlo zikaGrobli Zirignon ubukhulu bendawo yonke.
Isiphetho:
UGrobli Zirignon akayisho injongo yokuphila, engekho kuye. Akuqukethe lutho olubonakalayo, ukhonkolo, akunandaba. Okuqukethwe kwayo akukaze kuhlotshiswe. Ubukhona buveza indawo enkulu futhi engenalutho okungekho muntu ongayigcwalisa. Ayinakho ukuminyana ngoba ifinyelela emgodini wakwalasha esikhaleni esingenamagama lapho kungekho lutho lokuzinakekela. Futhi kungekudala noma nini bonke abantu bazoyigwinya. UJean-Paul Sartre, u-Emmanuel Levinas noBerdiaeff Nicolas bayabuqaphela ubukhona bokuba khona. Kepha, bancoma ukubhekana nakho, ukuqwashisa nomthwalo womuntu. 29 Ibidem, p ibidem, ikhasi 4 11
Ukufa akumhambisi uGrobli Zirignon. Kuyinto epiphenomenon. Akufanele kube yinto ehluphayo ngoba iholela kwenye impilo. Ngaphezu kwalokho, uhlongoza ukulwa nayo ngokuthola usizo kumasiko. Ngokudidayo, uyabona usongo lwesikhathi. Lokhu kwenza ukuguga kube kubi okwakukuhle futhi nakanjani kuholela ekufeni. Ngenxa yalokho, izimo zobukhona, isikhathi nokufa ziyakha, ngemuva kokuhlaziya imibono ehlukene yabalobi, ukukhathazeka okuqhubekayo kubo bonke abaphilayo. Zithinta umhlaba, umkhathi wonkana ngakho-ke zinweba zonke izidalwa nemibono. Ukuba khona, isikhathi nokufa kugcizelela izehlakalo zesimo somuntu. Ngokwenza njalo, uGrobli Zirignon, ngokuphatha izingqikithi ezingenhla enkondlweni yakhe, uyinikeza indawo yonke.
Umbhalo 1- Grobli (Zirignon), Epaves, Abidjan ekhaya lombhali, 1980 (Corpus) 2- Grobli (Zirignon), Dispersions, Paris, Silex, 1982, (Corpus) 3- Augustin (Saint), Les confessions, Paris, Garnier, Berdiaeff (Nicolas), izizindlo ezinhlanu ngobukhona, Paris, Montaigne, Hampaté Ba (Amadou), Kaydara, Dakar, NEA, 1978, 6- Kant (Emmanuel) Critique of pure pure, Paris, PUF, 1972, 7- Levinas (Emmanuel), Kusukela khona kuze kube manje, iParis, umtapo wezincwadi zefilosofi uJ.Vrin, 1998, 8- Levinas (Emmanuel), Ukufa nesikhathi, eParis, Herne, Meschonic (Henri) Pour la poétique 1, Paris, Gallimard, Sartre (Jean Paul), La Nausée, La nausée, Paris, Gallimard, Sartre (uJean Paul), i-Existentialism yisintu, iParis, iNagel, iTodokov (Tzvétan), 2. Izinkondlo,