Neglected Objects or Valued Human Beings': The Ndebele People's Perception Of The disadvantaged as expressed in the Proverb
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‘Neglected Objects or Valued Human Beings’:
The Ndebele People’s Perception Of The
disadvantaged as expressed in the Proverb
Lindiwe Ndlovu*
*
[Corresponding Author], [Department of African Languages and Literature, Great Zimbabwe University, Box 1235, Masvingo,
Zimbabwe], [ndlovulind@gmail.com], [263-773360518]
© 2013. Lindiwe Ndlovu. This is a research/review paper, distributed under the terms of the Creative Commons
Attribution-Noncommercial 3.0 Unported License http://creativecommons.org/licenses/by-nc/3.0/, permitting all non-
commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.
© JournalsBank.com (2013) ISSN 2220-9425European Journal of Humanities and Social Sciences Vol. 20, No.1, 2013
‘Neglected Objects or Valued Human Beings’:
The Ndebele People’s Perception Of The
disadvantaged as expressed in the Proverb
Lindiwe Ndlovu
Abstract
The paper seeks to examine the Ndebele people’s perceptions of the disadvantaged as expressed in
proverbs. It argues that the knowledge contained in Ndebele people’s proverbs reveals that the less
fortunate people in society such as the old, the poor, the mentally and physically challenged and the
vulnerable children among others were not discriminated against. Rather, they were loved and cared for
by the society not as objects but as full members who contributed to the development and well-being of
the society. The Ndebele traditional society had various mechanisms put in place to make sure that the
needy or the less fortunate were cared for and respected like other members. The contemporary situation
in Zimbabwe whereby disadvantaged people are isolated, victimized and treated as useless ‘things’
without feelings is against principles and values expressed in Ndebele culture. The status of the less
fortunate people in today’s society is deplorable and unacceptable. They are seen as less human and are
denied rights and privileges that are enjoyed by human beings. It is important to note that a nation cannot
progress or develop if other human beings are discriminated against and treated as second class citizens.
Keywords: Neglected objects, Valued Human Beings, Ndebele People’s, Proverb, Zimbabwe
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1. Introduction because most of them cannot fend for themselves,
they have been the worst affected by the economic
The relations members of the society have with the
challenges. The disadvantaged in Zimbabwe have
disadvantaged people in their communities can be
not been spared from political violence that has
used to measure the progress or development of that
brutalized and displaced many Zimbabweans.
society. Zimbabweans have adopted an ‘us’ and
‘other’ philosophy towards the disadvantaged, a The segregation and desertion of the disadvantaged
philosophy alien to Ndebele culture and African people is alien to Ndebele culture which puts
culture in general. In Ndebele culture, the emphasis on collective and communal existence.
philosophy that governs social relations is that of The disadvantaged people are now seen as a burden
ubuntu. Such a philosophy demands that one should to the people who are already burdened by the
have a humane attitude towards other human beings. economy. This paper will show that the attitude
The philosophy of ubuntu “consists of the towards the disadvantaged is contrary to the values
principles of sharing and caring for one another” contained in Ndebele culture which is almost the
(Ramose, 1999, p.192). In Zimbabwe’s same as the cultures of various ethnic groups that
contemporary society, the aspect of ubuntu has been also form the Zimbabwean, and African community
shattered as selfishness and egoism have become at large. The paper also interrogates the reasons
‘positive’ values that guide the behavior of most behind the neglect, abuse, as well as ill-treatment of
members, especially their attitude towards the less the disadvantaged. It is argued in this paper that the
fortunate. negligence towards the disadvantaged is an impact
of moral degeneration by most Zimbabweans,
The contemporary Zimbabwean society is
colonialism, capitalism and most importantly,
characterized by the dehumanization of the
irresponsible African leaders who pursue their
disadvantaged. The economic meltdown that has
selfish interests at the expense of the ordinary
engulfed the country for the past two decades has
people, especially the vulnerable. The corruption
resulted in the degeneration of people’s morals.
and immorality of Zimbabwean political leaders has
Pushed by harsh economic conditions, most
tremendously increased the vulnerability of the less
Zimbabweans have adopted survival strategies that
fortunate people in the country.
alienate and oppress the disadvantaged. It has
become very difficult for the disadvantaged to A number of scholars agree on the negative impact
survive in the harsh economic conditions and of colonialism and westernization on African social
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relationships and African institutions. Colonialism Africans have adopted and maintained alien
transformed social and economic relations among philosophies. Chiwome (2000) also concurs with
Africans in a negative manner. According to Furusa’s ideas when he comments that post-
Baokye-Boaten (2010:104): independence Africa “has opted for sources of
Africa has undergone tremendous knowledge which have continuously produced
transformations since its contact with undesirable, and in some cases, disastrous results”
Europeans and other foreign cultural (p.vii). In other words, Africa has abandoned its
elements. Africa emerged from this knowledge systems in favour of that which was
contact with a bruised cultural identity brought by colonialism and capitalism. Proverbs are
and the philosophy of the oppressed. some of the indigenous knowledge systems being
ignored by the contemporary Zimbabwean society
The spirit of communalism that used to guide
in dealing with the situation of the disadvantaged
African social and economic relations was destroyed
people. The knowledge in proverbs is the answer to
by colonialism together with its capitalist
the way people should view and treat the
tendencies. Forced removal of Zimbabweans from
disadvantaged in society. Reliance on outside
their land through various land policies meant that
knowledge and strategies is an indication of how
all social institutions that were supported by
lazy Africans have become. Such laziness hinders
agriculture were disturbed. The introduction of the
the right for Africans to shape their destiny.
monetary economy also meant that Africans had to
Chivaura (1998:2) clearly explains this when he
adjust to suit this economy. It meant that those who
notes that:
had access to cash found it difficult to support those
The situation where Africans look up to
who were unemployed because they themselves
Europe for development initiatives,
were underpaid. After independence no effort was
programs, ideas and agendas take away
done to correct and restore African values that were
their urge to think, act and create for
uprooted by colonialism. Instead, our leaders were
themselves and by themselves.
now at the forefront as far as the adoption of
western values was concerned. Today ‘‘Africa’s This is the calamity that has affected the
tragedy is her institutions that are products of the Zimbabwean people’s behavior towards the
European culture’’ (Furusa 1998, p.50). Furusa’s disadvantaged. Zimbabweans have abandoned their
argument is that, instead of African values being disadvantaged in the streets, and the so called
used in social, economic and political spheres, ‘homes’. In traditional Ndebele society there were
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no street people, street beggars or homeless people. such wisdom is expressed. Scholars that have
All people belonged to their families, the society researched on the proverbs, reveal that proverbs
and the king (abantu benkosi). There were various have a social, didactic function as well as the literal
measures put in place by the king to make sure that aesthetic value which looks at the structure of
the needy were catered for and led decent lives just proverbs. The focus of this paper is on the didactic
like other members of the community. Through function of proverbs as Chimhundu (1980)
isiphala senkosi (the King’s food reserves) and comments that “the didactic and juridical function of
inkomo zenkosi (king’s cattle) the less fortunate proverbs is considered more important than their
people could not go hungry as there was sufficient literary aesthetic value” (p.3). As aspects of a
grain and meat reserved for them. In contemporary people’s culture, proverbs teach and inculcate
society, such people are left to fend for themselves. important social values to members of a society.
Zimbabweans seem to have abandoned their ways of
solving problems and appreciation of humanity.
Through their educative role, one is able to read the
They seem to have lost their cultural centeredness.
kind of society represented in proverbs. Nyembezi
(1990) is of the idea that proverbs are an important
11. The proverb as the philosophy of life means of studying a particular people as they
“reveal what it is that the people adore, and what it
A significant method of analyzing people is through
a study of their oral literature as it is considered to is they hate; what they respect and what they
despise’’(p12). Through Ndebele proverbs, one can
be the mirror of a people’s philosophy of life. A
proverb has been defined as: observe the values that are celebrated in Ndebele
society. They are a mirror that reflects a society as
…a saying in more or less fixed form
they embody the values, beliefs and thoughts of the
marked by shortness, sense and salt and
distinguished by the popular acceptance society. Every society has its ways of socializing its
members to be good citizens. Proverbs were used by
of the truth tersely expressed in it
(Finnegan, 1970, p.397). the Ndebele society as a kind of a whip to force the
members to conform to the expectations of that
What one can deduce from Finnegan’s definition is society. Proverbs are “expressions of wisdom
that a proverb is a short, condensed statement that acquired through reflection, experience, observation
has some element of truth. What makes the proverb and general knowledge” (Mbiti, 1988, p.69).
popular is the wisdom contained in it and the way Proverbs therefore transmit the values and norms of
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a society to members. They are meant to mould the poor children as well as those living with HIV and
characters of the members of the society. AIDS. According to the united Nation’s children’s
Fund’s 2012 statistics, Zimbabwe has 1,6million
orphans and vulnerable children. These children live
111. The African Child: ‘a delicate seed for the
in pathetic places. They occupy toilets, dumped old
future’
cars and many other deplorable places. Some are
Colonialism violated the rights of the African child
child parents in households where all remaining
in many ways, such as separating the African family
members are children while a number live with poor
as women remained with children in the rural areas
members of the extended families after having lost
while their husbands were working in towns, mines
all their parents.
and white farms. African children were also given
the most inferior type of education which prepared There are various reasons why Zimbabwe has such
them to be workers of the white man. African an abnormal figure of vulnerable children. Some of
families in towns were denied decent these include; HIV/AIDS pandemic, violent
accommodation and were also exposed to poor elections that have displaced the families as well as
sanitation. These are some of the reasons why the economic hardships that have reduced most
war of liberation was fought in Zimbabwe, to restore Zimbabweans to destitution. The violent and bloody
the humanity of the Zimbabwean child. However, elections in 2008 left a trail of destruction as an
post-independence Zimbabwe has not done enough estimated 3000 families were displaced (Tarisayi,
to improve the condition of the vulnerable child who 2009, p.23). Several homes were also destroyed.
still lives in pathetic circumstances. As long as the The situation in Zimbabwe is the same as in other
plight of the vulnerable child is not addressed then Southern African countries as Fredriksen (2001: v)
Zimbabwe as a nation cannot progress because “the notes that;
future of any society is determined by the quality of
AIDS and conflicts have orphaned
its children, and the level of commitment towards
millions of children in the African
the protection of the vulnerable members” (Baokye-
subcontinent. As a result, the problem of
Boaten, 2010, p.104). Post-independence Zimbabwe
orphans and vulnerable children has
has seen the increase in the number of vulnerable
reached catastrophic proportions in
children. These include the children who live in the
some countries.
streets, the orphans, child parents, children who
have been forced into the ZANU PF militia and the
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The government of Zimbabwe has also contributed western style of living that puts emphasis on
immensely to the increase of the street children individualism, such families, though leading
through its various policies that serve the interests of luxurious lives are not willing to accommodate the
the rich. Post-independence policies such as the poor. These people have adopted a westernized idea
Economic Structural Adjustment Programme of a family. To them, an ideal family is a nuclear
(ESAP) effected in 1992, the violent land reform family. Other members of the society have also
programme launched in 2000, the demolition of turned out to be the abusers of these children, an
people’s homes under the so called Operation indication of how Zimbabweans have degenerated
Murambatsvina (operation remove all the filth) in morally. Vulnerable children are subjected to all
2005 resulted in the displacement and kinds of exploitation and oppression like being
impoverishment of many Zimbabwean children. raped, sodomised, and used for drug trafficking,
prostitution and child labor. Politicians also make
Children’s rights have been greatly violated in
use of these children to perpetrate violence on
Zimbabwe. In a country where there is gross
violations of human rights, the people who are likely opposition members. Some of the children have
been housed in children’s homes that are poorly
to be the worst affected are the children. The volatile
political situation since 2000 has compromised the funded. Although Non-Governmental Organizations
(NGOs) have contributed tremendously in rescuing
lives and characters of many Zimbabwean children.
vulnerable children, the whole burden should not be
Some have been reduced to criminals while young
girls have joined the field of prostitution. It is left to them, as these cannot provide parental
guidance to these vulnerable children.
important to note that there are members of the
extended families who are taking care of some of It is important to analyze how children are
these children, which is a positive thing and a sign conceptualized in Ndebele culture in order to see
that the element of ubuntu still exists in our how the modern society has violated the principles
societies. However, for most people and many and morals of our culture. In Ndebele traditional
families, the philosophy that has been adopted is society, children were valued, and members of the
that of a ‘dog eats dog’ situation, the survival of the society knew that they were supposed to do
fittest and such a scenario has left helpless children everything to protect them. In Ndebele culture,
stranded. Some families have abandoned these lobola (bride wealth) was “paid” by the groom’s
children in the street. There are some who can afford family to the woman’s family as a token of
to take care of such children but because of the appreciation for bearing children. In traditional
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African society, “children were considered as rituals members of the community not related to the
economic assets for a family, thus it was an child, like the midwives, traditional healers, old
economic incentive to have many children. In Africa women and men participate effectively. An
particularly, a man's wealth included his children” initiation ceremony like indunduzelo (girls’ puberty
(Baokye-Boaten, 2010, p.105). What one can ceremony) and ukuthomba (boys’ puberty
deduce from Baokye-Boaten observation is that ceremony) would have every member of the
rearing a child in the traditional society was an community participating one way or the other, in the
investment and as such it was done with great joy. preparation of the ceremony and during the
This philosophy is captured in the following ceremony itself. The Ndebele also devised various
Ndebele proverb: ways of socializing children such as use of folktales,
Ukuzala yikuzelula amathambo taboos, riddles and children’s games and songs
(To bear a child is to extend one’s life)
among others. All these were efforts by the
The message in the above proverb is that by bearing community to mould a child to be a responsible
a child one has extended one’s life because that citizen. Through their proverbs, the Ndebele insist
child would do a lot of things for the person in that the child belongs to the community and
future. The child is never a burden in society. It is therefore it is the community’s responsibility to take
like a fruit plant that one has to water, cultivate and care of the child. This view is captured in the
nurture knowing that one day one will enjoy the proverb:
fruits of that tree. In Ndebele society there are a Umntwana ozalelwe ebantwinin
number of duties at home that are done efficiently uphathwa ngabantu
(A child that is born amongst the people
by children as they are physically active and have a is looked after by the people)
lot of energy to run around. Rearing a child also
In a society where everyone knows that it is his/her
guaranteed one for a better future because that child
duty to protect the child, there would be no violation
would look after that person.
of the children’s rights. The orphans among the
Of importance in Ndebele culture as far as children
Ndebele were cared for by the society. The society
are concerned is that looking after the child is not
provided material and emotional support to the
the responsibility of the family alone, but the whole
children. Orphans were protected from various
community. This responsibility is evidenced by the
forms of abuse found in today’s society. The
numerous rituals that are undertaken for various
Ndebele also note that:
purposes during the child’s development. In such
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Intandane enhle ngumakhothwa ngunina The Ndebele had long realized that a nation that
(A better orphan is one given motherly love)
inflicts pain and hurts its children can never
The moral in this proverb is that an orphan is in a progress and that the future of every society is in its
better position if it has the mother as the remaining younger generation.
parent. However emphasized in this proverb is
It is true that for a society to archive sustainable
motherly love, and sometimes this love does not development it should develop the human factor of
necessarily have to come from the biological mother
its younger generation as these are the future
but from mothers in the community. Motherly love
leaders. The so called homes, where most of these
is tender and caring and mothers always sacrifice for vulnerable children end up being housed lack the
the welfare of their children. In Ndebele culture, the
human factor content needed by children. Although
act of mothering is the responsibility of the whole they might provide material needs like food and
community; as such the proverb is a reminder to the
clothing, children who emerge from such
society to be sensitive to the plight of orphans and to
institutions are incomplete as they lack the human
give them all the warmth and affectionate love factor content, which encompasses the morals and
similar to that of a mother’s love. In Zimbabwe
values of a society. Such children need to be
today, one finds that people no longer care and prepared for marriage, procreation and family as
provide for their orphans, the burden is left to
well as community responsibilities. Those
institutions that are not grounded in African culture.
approaching puberty stage need a “psychological kit
Rukuni (2007:41) bemoans this situation when he with which to discover, under adult guidance, and
notes that:
cope with a new world that they need to understand”
When you go into Afrikan… communities (Nyathi, 2001, p.97). The seed for the future has to
today, you will find orphans that are be sown and nurtured by the people themselves
destitute, with no homes or families to take through their culture.
care of them. You will find that some of
1V. ‘The custodians of culture’: Proverbs and old
them are taken care of by well-wishers,
age among the Ndebele
donor agencies, government
The plight of the old people in Zimbabwe is not
institutions…Basically, they are taken care
very different from that of the vulnerable children.
of by a whole bunch of unsustainable
They face a lot of challenges. Most of them live
institutions.
under dehumanizing conditions. Some are beggars
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in the streets while some are kept in the old people’s knowledge on how to handle AIDS patients and end
homes and some live in deplorable conditions in the up getting infected with the virus. The abuse of old
rural areas. The mushrooming of old people’s people in Zimbabwe has become a norm. Old
homes in Zimbabwe is an indication that most of the women are raped now and then and in most cases
families no longer look after their elderly hence they perpetrators of such crimes are not caught or
go and dump them in these homes. Most of the so punished. Those who are pensioners get paltry
called old people’s homes are like pig styles as the pension money which cannot sustain them yet they
government does not bother to allocate resources to worked very hard to develop the nation.
such institutions. Nurse Catherine Chipona quoted
by Sithole (2012) describes the pathetic conditions
In Ndebele culture, old age is respected. Old people
at Entembeni old People’s Home in Bulawayo by
are seen as custodians of culture and tradition. Their
noting that; ‘there was no food and blankets for the
experience and knowledge is respected hence they
inmates, all the toilets were blocked and there was
act as consultants. They are the backbone of the
human waste all over” (p. 8). The situation at
community and the duties they perform cannot be
Entembeni resembles the situation in other old
performed by any member of the community.
people’s homes in the country. Old people have
Describing the role played by older people in
difficulties accessing health services, food and all
traditional societies, Nhongo (2004:1) notes that:
other basic human needs. Since Zimbabwe’s
economic meltdown, social welfare has collapsed in Traditionally, their role was to advise,
the country, a situation that has impacted negatively direct and lead their families and societies
on the old people. While in other countries like in those practices, rituals and ceremonies
South Africa, old people receive allowances or that ensured their survival, existence and
grants for their upkeep, it is not the case in continuity. They were involved in the
Zimbabwe. Some of these old people in the rural socialization of society and ensured the
areas look after orphans and the sick members attainment and passing on of society’s
afflicted by HIV and AIDS. These old people have knowledge, values and norms.
been referred to as “Africa’s Newest Mothers” Old people are thought to possess the wisdom and
(Nhongo, 2004, p. 5). Such old people rarely hence when they speak, they are listened to. Words
benefit from the AIDS fund which is often abused from an old person cannot be taken for granted. This
by those in authority. Most of them don’t have the
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view is summed up in the following Ndebele “homes” because in Ndebele culture, a home
proverb: includes the nuclear family, the extended family and
Ilizwi lomdala kalitshayi phansi the community.
(The word of an old person never fails.)
This proverb encourages people to respect and
One also realizes that old age in Ndebele culture
follow the voice of the old person, for it the voice of
encompasses a spiritual dimension. These are
wisdom. The idea of secluding the old people in old
sometimes seen as amadlozi (ancestral spirits). This
people’s homes is against Ndebele culture as in
is because they are believed to be very close to the
Ndebele culture such people lived within the
ancestors and can communicate effectively with
community. Isolating such people in these homes
them. Such a view is carried in the proverb bellow:
implies that they are ‘useless objects’ that have to be
taken care of in more of ‘detention’ camps. It also Idlozi liyaphakelwa
implies that the old people cannot give back (Ancestral spirits should be cared for)
Such a proverb can be uttered as a way of reminding
anything to the community. What society doesn’t
an individual to take care of one’s grandparents as
realize is that by locking away such people, it is also
they are close to the ancestral spirits and caring for
locking away the knowledge that can be very useful
them is as good as appeasing the spirits. Neglecting
to the progress of the society. These are the people
or offending the old people on the other hand is also
who have gone through a number of challenges,
the same as offending ancestors and as a result they
have seen and overcome all forms of oppression and
can turn their back on you and misfortunes befall
can therefore advise as well counsel the society on
you. There is nowhere in Ndebele proverbs where
many issues, political, social as well as religious.
old people are portrayed negatively or as a burden,
Also important is the role that these people played in
yet today’s society labels them with lots of stigmas
the socialization of children through folktales and
like witches and wizards. It is high time people
legends. Today’s children are socialized through the
change their attitudes towards old people in their
television, social networks such as face book, twitter
communities. Hlahla (2012) argues that elderliness
and the media at large. Old people also played a
should not be seen as a disease but “richness” (p.6).
major role in resolving conflicts in Ndebele
Hlahla quotes an African proverb to substantiate her
traditional society. They were behind the success of
argument. The proverb goes: “the mouth of an
many marriages. It is weird to hear people referring
elderly man is without teeth, but never without
to the institutions where old people are kept as
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words of wisdom”p.6. The above proverb reminds being? It is such a view that leads to the abuse of
us that there is need to harness the knowledge and such people. They are seen as things of no value.
wisdom of our elderly for the development of our The Zimbabwean society isolates such people,
communities. abuses and exploits them. They sometimes make a
mockery of them. This is evidenced by various
derogatory terms used when referring to them. Such
V. The Ndebele proverb and the physically and
terms include, ungopo (one eye), ungunyu (one with
mentally challenged
an amputated arm), idunyasi, isibhonda (a mentally
The philosophy binding many social relations in challenged person), and many other terms. Such
Ndebele culture is that of ubuntu. Such a philosophy terms are disrespectful. There are also a number of
is effectively captured in the common Ndebele derogatory jokes about people who are mentally or
proverb which is also found in many other African physically challenged. It is because of such stigma
languages: attached to such people that society neglects and
Umuntu ngumuntu ngabantu isolates them. In Zimbabwe, one also finds that the
(A human being is humane because of other money that is donated to such people by various
human beings)
organizations does not usually reach the
This proverb sums up the Ndebele people’s attitude beneficiaries. It is squandered and abused by people
towards the physically and mentally challenged. The in leadership positions, people who are not even
above proverb can be translated to mean that ‘‘to be disabled. This goes a long way to show how
human is to affirm one’s humanity by recognizing insensitive and wicked Zimbabweans have become.
the humanity of others and on that basis establish
human relations with them’’ (Ramose, 1999, p.154).
More often than not, people tend to believe that The evidence from Ndebele proverbs indicates that
when a person is physically or mentally challenged, Ndebele culture is against the discrimination of the
that person ceases to be a compete human being. physically and mentally challenged. Actually, it is
Because of such thoughts, they draw a demarcating taboo in Ndebele to segregate such people. The
line and adopt an “us” and them philosophy. These following proverbs capture such ethos:
become the ‘other’ and less human and ‘us’ the ideal Ubulima abuhlekwa
(Disability is not to be laughed at)
human. The question then is; does loosing eyesight
or a limb take away some aspects of being a human Ungahleki isilima ungakakhuli
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(One should not laugh at a disabled community at large. They were not grouped together
person before one’s old age)
and kept away. They were members of the
The proverbs warn members of the community community and contributed in their own way to the
against discriminating and mocking the disabled. development and success of the community.
The Ndebele are aware that disability can affect Isolation overemphasizes the element of disability
anyone, it knows no boundaries. The Ndebele and renders such people as useless outcasts. When
therefore warn people against any act that might society removes such people from the community,
humiliate or degrade the disabled. One also feels the implication is that they are not human enough to
threatened by the message contained in most interact with other human beings. They are strangers
Ndebele proverbs; as such proverbs are sharp and or outsiders. Such an attitude towards them has
pointed statements that one cannot go against. Such worsened their conditions as they have been reduced
heavy caution is contained in the proverb: to beggars who have no right to enjoy the resources
Inxeba lendoda alihlekwa of the country. Zimbabwe is a country rich in
(One should not laugh at the wound of natural resources like diamonds, gold, coal,
another person)
platinum and land for farming. Such resources are
The above proverb protects the disabled against usually exploited by people in powerful positions
those who might want to hurt their feelings because and do not benefit the ordinary Zimbabwean
of the situation they are in. It warns that one should especially the disadvantaged.
not celebrate the misfortunes of others. It is such
warnings that compel people to help the disabled
If society could learn from the wisdom in our
people and not inflict pain on them. Ndebele
culture then their perception of disability would
proverbs also show that the disabled in Ndebele
obviously change. It would also help the society to
culture are loved, appreciated and cared for. Such a
notice and resolve the challenges faced by such
moral is captured in the proverb:
people. In Ndebele and African culture in general,
Akusilima sindlebende kwaso
humanness is the greatest value celebrated. Its core
(No disabled person is shunned by his/her principles are kindness, reciprocity, respect, charity,
family) compassion and selfishness. All these are the values
of ubuntu and in order for one to qualify to be a
This is why there was no institution for the disabled. human being one has to comply with such
They belonged to the respective families and the regulations prescribed in such a philosophy. The
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1002European Journal of Humanities and Social Sciences Vol. 20, No.1, 2013
disabled need support from the community. Most
Zimbabweans might not be rich but that does not
The core values that define the Ndebele people and
justify the cold shoulder that is given to the
African people at large are reciprocity,
disabled. It has been observed that in social relations interdependence, hospitality and co-operation. All
‘‘there is no greater gift you can give to another
these are values against individualism and
human being than to provide support and help’’ selfishness. The Ndebele had a way of protecting the
(Rukuni 2007, p.99). One can be helpful in many
poor. For example through an economic custom of
different ways. The challenges faced by the disabled
ukusisa, a poor person was given cattle to look after.
are not only financial. From this custom, most poor people were able to
provide for their families. A number of proverbs in
Ndebele language emphasize this element of
V1. Proverbs and the poor
reciprocity and interdependence that protected the
The major reason why the Zimbabwean war of
poor in Ndebele society. These include:
liberation was fought was because the colonialist
Izandla ziyagezana
had denied the people of Zimbabwe their resources
(Hands wash each other)
and had reduced them to poor laborers. However,
Imikhombe iyenanana
the attainment of independence did not improve the
(Gifts of meat are exchanged)
economic conditions of the ordinary Zimbabweans.
Zimbabwe’s post- independence has seen poverty The last proverb explains the fact that a person who
is given a gift of meat is supposed to reciprocate the
increasing to frightening proportions forcing a
number of people to the point of starvation. In act by giving a gift of meat. As such to be poor does
not mean that there is nothing you can offer to other
Zimbabwe, a number of the people live below the
people as every person is different from another
poverty datum line. However, there are people who
can hardly afford a single meal, the poorest of the hence has a unique talent. In Ndebele culture
humanness is not measured through the economic
poor. Most of these are unemployed, have no proper
shelter, no access to health care and sanitation. In status of a person but through the social behavior of
that person, especially the attitude towards the
this condition of poverty, it is important to note that
disadvantaged in society. Wealthy people in
there are people who are very rich. Zimbabwe is a
country rich in natural resources, but these are Ndebele culture were also responsible citizens as
they were often reminded through proverbs that
enjoyed by few selfish individuals.
wealth is something that can disappear overnight.
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1003European Journal of Humanities and Social Sciences Vol. 20, No.1, 2013
The rich people were therefore very cautious in the
It is very unfortunate that rich Zimbabweans have
way they handled their wealth and they felt
chosen to safeguard their wealth while the poor live
compelled to help the disadvantaged. The proverb: and die in poverty.
Inotho ngamazolo VII. Conclusion
(Wealth is like dew)
From the discussion above, it is clear that Ndebele
reminded rich people that it was dangerous to boast
proverbs contain values that empower the
around because of their riches as wealth could melt
disadvantaged. In these proverbs, the less fortunate
like snow. Riches come and go and therefore they
members of the society are not victims but complete
should not affect the way one relates with other
members who should participate in the development
members in the community, especially the poor.
of their societies and who should also benefit from
African philosophy of ubuntu is against worship of
the resources of the country like all other members
material things at the expense of human lives. In
in the community. It is high time that Zimbabweans
African wisdom is against amassing of wealth for no
revert to African ways of knowing things. African
reason. Wealth is created for a noble and worthy
knowledge such as the knowledge contained in
goal, it is ‘‘good and important in eradicating
proverbs should be placed at the centre of human
poverty’’ (Rukuni, 2007, p.86). A Sepedi proverb
relations especially relations that affect the
has been used by Ramose to clearly indicate how
disadvantaged. Proverbs are a key to the
Africans view wealth vis-à-vis human life. The
restoration of human relations that have seen the
proverb; feta kgomo o tshware motho means that:
disadvantaged being subjected to intense suffering.
… if and when one is faced with a decisive In Ndebele language and culture, the
choice between wealth and the conceptualization of a person or a human being does
preservation of the life of another human not demarcate people into disabled, poor, orphans
being, then one should opt for the amongst other categories that we now put emphasis
preservation of life (Ramose, 1999, on and attach stigma. All human beings deserve to
p.194). be accorded the same respect and treatment..
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1004European Journal of Humanities and Social Sciences Vol. 20, No.1, 2013
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