Ngife kanjani?
Ngofa kanjani?UMathias Greffrath, usolwazi kwezeSimo neNhlalisano eMphakathini ongumlobeli woMsakazo wakwelaseNyakatho neJalimane, iNorddeutscher Rundfunk, kanye namaphephandaba ehlukene, usethulela umbono wakhe kulolu daba oludingidwa emphakathini oluphathelene nezinsuku nemizuzu yokugcina empilweni. OkaGreffrath uthi:
Uma singazikhethela: Singafisa ukufa ngayiphi indlela? Kwawona lo mbuzo uyaphaphalaza: Nalowo nalowo uzifela yedwana. Akukho ukufa “okuhle” okungathiwa kufanele wonke umuntu. Ukumelwa yinhliziyo, uzifele-nje ngokuphazima kweso ngokungenabuhlungu, kungakhethwa ngabaningi. Ngubani kodwa ofa kanjalo? Kungabakuhle lokho – ufe-nje ungasavalelisanga?
Kubangani bami kukhona abafisa ukudeda ngomnyelele-nje, “sengathi ubuziphumulele ethunzini wase uwelela ngaphesheya-nje”; abanye bazifisela okufika ngokujuma, uvalelise unomelekeleli okunika umjovo wokugcina.
Mina? Ngifisa ukufa ngayiphi indlela?
Angazi. Engikwaziyo-nje ukuthi angifisi ukufa njengalaba abane engibaziyo: Owokuqala washonela ekhaya labadala, ntambama, eyedwa, exinwé yizinhlungu, kungekho sandla ayengabambelela kuso. Omunye washona ebusuku esibhedlela, watholakala ngakusasa esezithulele; unesi wathi ‘ulalé ngoxolo’ – esho-nje, azi ngani? Owesithathu owagcina ethé “Injwayezi yintothobalo!” ngaphambi kokuba aquleke – izidakamizwa ezinzima ezazingamdedeli aphinde aphaphame kanti-ke futhi zingenele ukuthi angafa. Akabange esakwazi ukuxoxisana nanoma ngubani omunye ngalo musho wakhe wokugcina owawufana nesahlulelo ayesibeka phezu kwempilo yakhe yonke. Izinsuku eziyisithupa gulukunqu elokhu ebintoza, encishelwa umphefumulo. Wayecabangani? Wayesacabanga khona ukucabanga? Owesine washonela kwakhe ekhaya, ezithulele egqolozele ubonda; ngakusasa umkakhe wathola amafindo ekhethinini – sengathi wayezama ukuzikhunga, waswela amandla. Yilowo nalowo akabanga namuntu omelekelelayo esebhekene nokufa.
Usizo kubhekenwe nokufa: Iphalamende [eJalimane] lizothatha isinqumo entwasahlobo liphawule ukuthi yiziphi izindlela zokufa elifuna kube yizo elizivumelayo emphakathini, yiziphi elifuna ukuzamukela, yiziphi elifuna ukuzenqabela. Lo mphakathi onothile nonolwazi nenhlakanipho onekhono lokwelapha nokuphilisa eledlula onke asekabakhona. Udaba lwezindlela zokufa; ludaba lwezempilo nokwelashwa?
Aké sikhumbuzane: Usizo kubhekenwe nokufa. Kwakwenziwa njani kudala kwelaseYurophu kwelenkolo yobuKhristu – ezikhathini cisho wonke owayekhona [90%] wayeziphilela ngokulima nokufuya, engumlimi? Kunencwadi engihlabé umxhwele muva-nje elotshwé nguMichela Murgia waseSisili esihloko sayo sithi “Accabadora”.
UAccabadora yinkosikazi eyayisizinqumele yazijuba ukuthi iyokwelekelela noma ngubani osefisa ukufa noma ongaphumeleli ukuzifela. Wayefana nombelethisi maqondana nokufa. Komakhelwane akekho owayengazi ngalokho, akekho owayengamazi, kodwa akekho owayekhuluma ngalokho. Kwakuthi uma eseceliwe uAccabadora ukuthi asondele azofeza inkonzo yakhe, abomndeni baqhelise konke okuphathelene nenkolo yobuKhristu endlini, ingani phela abamaSonto basebekade bawejwayeza umphakathi ukuthi yibo bodwa-nje okufanele basondele uma kubhekenwe nokufa. Nomphristi wayededa, anyenye, aphume abashiye uma sekungena uAccabadora, nodokotela abhale ukuthi “umelwe yinhliziyo” ezincwadini ngomufi. UAccabadora – ebambisene nomphakathi owemukela inkonzo yakhe nangokungamdaluli – wayezifeza lezo zaba ngokuvumelana kuphela-nje nonembeza nekhono lakhe, lapho kungekho zibopho ngokwenqubo nangokolwazi lwezokwelapha noma lwezenkolo noma lwezemithetho – emkhathini ophakathi nobubele nobugelekeqe, ngokuvumelana kuphela-nje nonembeza nekhono lakhe.
Indodakazi yako msizikazi okuxoxwa ngaye encwadini kaMichaela Murgias yathi uma izwa ukuthi unina baphunyuzwa ababhekene nokufa ngokuthi adedelwe ngokuhlwa asondele kosebhekene nokufa, amhabulise umbhemiso oyisidakamizwa bese embeka umqamelo emakhaleni ancishelwe umoya, yathukuthela kakhulu. ‘Uma ukufa kuza’, kusho indodakazi ithethisa unina imsola, ‘kufika ngesikhathi esibekiwe, kuzifikele ngokwakho.’ UAccabadora waphendula kulokho: “Wazizala ngokwakho wena, Maria? Waziphumela ngamandla akho-nje kuphela esiswini sikanyoko? Inongwana wazigqabulela wena-nje mathupha? Kwadingeka kube khona abelekelelayo mhla uzalwa, ababethatha izinqumo, baphuthume basize; kuyodingeka futhi kube khona abelekelelayo suku-lumbe, abayothatha izinqumo, baphuthume basize lapho kudingeka khona. Nawe kuyodingeka ukuthi uthathe izinqumo empilweni yakho ongeke uzithakasele njalo – izinqumo oyozithatha ngoba kudingekile ukuthi zithathwe.” Yaqoqa okungokwayo indodakazi, yamshiya lapho unina, yaya kwelikude. Sekwedlule iminyaka eminingi bayibona isibuya futhi isihambé yabona ukuthi emhlabeni ungaze udabuke phakathi ngokuqwagayisana kukanembeza nemibono nezinqubo ezaziwayo – imfica edindilizé phansi eshikashikwa yisifo, esebhekene nokufa ngqo unina osezigugele, ebubuliswa yizinhlungu, nayo ayaze yakwazi ukusigwema leso sinqumo.
Inqubo yakudala kwabomndeni nomakhelwane emphakathini seyedlula; eYurophu sekulandelwa imithetho ebekiwe, kuqhutshwe ngezindela engathi zingconywana ezivezwa ulwazi ngokwelapha nokuphilisa nokubakhona kwalawo mathuba okwelashwa. Kodwa eqinisweni lokusebenzwa kwamakhambi egazini, akukho mehluko ezabeni zokwelekelela kubhekenwe nokufa: Umbhemiso oyisidakamizwa kanye nokucinana okunciphisa umphefumulo – isebenza kanjalo le mithi yasezibhedlela, iMorphium, isikhutha [CO²], noPentobarbital, njengombhemiso oyisidakamizwa kanye nomqamelo owawusetshenziswa nguAccabadora. Kunye-nje osekushintshile mayelana nentuthuko kwezolwazi ngokwelapha nokuphilisa kanye nenguquko kwezomthetho eyedlula amasiko asendulo: Esikhundleni sokuthi umndeni nomakhelwane emphakathini baqhubele phambili inkosikazi ehlakaniphile nenesibindi, sekunamaKhomishani, izigungu ezigunyazwé ngokomthetho ukuthatha izinqumo ezimweni ezinjalo – kanye nesikhala!
Sekwedlulé amashumi – amakhulu – eminyaka emphakathini kulokhu kudingidwa udaba lwesidingo sokwelekelela ezimweni kubhekenwe nokufa. Iminyaka ngeminyaka selokhu kuhiliziswana kwenziwa ubunzima obulethwa yinqubekela-phambili kwezomnotho okusilethela impilo engconywana. Umnotho emphakathini osuzimele kahle uthi isiyinde kakhulu manje le mpilo esesikwazi ukuyiphila.
Kuyaphikiswana. Nakwabakholwayo ngokunjalo. UMbhalo oNgcwele nawo awelekeleli ngokutheni. UMbhalo ugcwele izingxoxo ngokubulala nokubulalana okunye kwakho okwakuvamé ukuthathwa ngokuthi kuwubuqhawe nokuhlabana; uMbhalo awehluleli kulokho, ngisho nangokuzibulala kukaJuda, awumethwesi umlahle ngecala. Ngokwazolo-nje lokhu ukuthi [emabandleni athile kwabakholwayo] ukuzibulala kuthathwe ngokuthi kuyisiphambeko [isono] esiphindiwe. Ukuzibulala-ke kodwa khona kwehlukile ekwelekeleleni obhekene nokufa. “Ungabulali”, lowo mlayelo owuphatheleni nezaba zokwelekelela obhekene nokufa. Ayikho iMfundiso kwezeNkolo ephathelene neZaba zokweLekelela kubhekenwe nokuFa [ngesiZulu = ukuGwinyiswa iGabade]. Nalapha kudwanguzwa-nje emnyameni. Emandulo abakholwayo babekwesaba ukujunywa ukufa, kwakubancisha ithuba lokubalisa nokulayela, ithuba lokuyovuma izono nokuyocela intethelelo, ithuba lokwemukela imigcobo yokugcina, babesaba ukwedlulela esihogweni bengasaziqinisanga ngokwenqubo yokholo lwabo; babezazela-nje ukuthi uMdali nguye owadala impilo, nguye futhi onqumayo ukuthi iphela nini, umphristi kwakunguyena owayeyiso, eyisandla sakhe. Kwahamba kwahamba kwathi ngezikhathi zokwanda kwenkolo yobuKhristu [eYurophu] igunya lokuphelekezela nokwelekelela ezimweni kubhekenwe nokufa ledlula ezandleni zabelaphayo, ledlulela ezandleni zabefundisi. Kuhambé kwahamba kwaqala uguquko nalapho, luvezwa yinqubekela-phambili kwezolwazi ngokwelapha nokuphilisa kanye nolwazi nemfundo-jikelele. Kanti-ke nabacwaningi kwezeNhlakanipho ngoLwazi kwezeNkolo njengoThomas Morus (“oNgcwele”) babevumelana nombono wezaba zokwelekelela kubhekenwe nokufa, “uma isifo singelapheki nogulayo simbhuquzisa simgazinga singaphezi.”
Namuhla? Imibono yosolwazi kwezeNkolo ayivumelani – kusukela kwababambelele ekungavumelaneni nombono wokuzenza izaba, kuze kufike kwabakhuthaza ukuthi unembeza adedelwe, azikhululekele. Akufanele umuntu avunyelwe “ukuyidedela lula-nje impilo iphunyuke esandleni sakhe”, kusho uMphathisihlalo woMkhandlu ohola iBandla laseLuthela eJalimane uWolfgang Huber. “Kalula-nje” – lelo zwi liyangixaka: akekho osuka “kalula-nje” ashiye umhlaba, nòma evinjezelwe umzwangedwa ophambanisa ikhanda, nòma edliwa umdlavuna sekwembulwa kwembeswa, akekho osuka ayekelele “kalula-nje” impilo iphunyuke ezandleni. NoWolfgang Huber nokho uyavuma ukuthi oshikashikana nobunzima bokubhekana nokufa kufanele abe negunya lokuzifisela nelokuthatha isinqumo – obhekene nokufa igunya lokuzifisela ukuthi sengathi sekungafika kumenele ukufa; owelekelelayo – igunya lokulalela alandele unembeza noma aholwe luthando – exhaswé umphakathi. NoNikolaus Schneider onguMphathisihlalo emva kukaHuber ozosibeka phansi lesi sikhundla entwasahlobo ukuze abe nesikhathi sokuyokweseka umkakhe obangwa nezibi, ushaya abuye neno ekungavumelaneni kwakhe nokubulala ngokwesifiso sobhekene nokufa: “Kuyohlala kuvela izimo” kusho uSchneider, “ezidinga kuthathwe kuzo izinqumo ukwemukeleka kwazo koPhezukonke nasemphakathini okubonwa ngezindlela ezehlukene. (Mina) ngikhuthaza ukuthi esimweni esinzima kuthathwe isinqumo kulandelwa unembeza njengokwenkonzo yothando.” KuSchneider kuzibonakalela kuzilungele-nje ukuthi amphelekezele umkakhe ayothola abamelekelelayo eSwitzerland, kumenele ukufa, uma umkakhe ezikhethela leyo ndlela: Uthando luphambili, lwedlula imigomo nezibopho. Ngisho nosolwazi wasebandleni lamaKhatholika uRobert Spaemann owaziwa ngokuphikisana kwakhe nombono wokumela ukuzanywa kwezaba kubhekenwe nokufa, oze akhiphe amazwi anzima athi “ukhukhulela-ngoqo”, uyavuma engxoxweni muva-nje ukuthi kwayena angamelekelela amthandayo ebhekene nokufa, kumenele – akungenele nasejele lokho.
Njengoba ingahambisani-nje imibono yabezenkolo yobuKhristu, kunjalo nasemibonweni yabelaphayo. EJalimane bathi odokotela uma bebona inqubo entsha kwelaseHolandi, lapho khona umthetho omusha ubahlelela ubavumele odokotela “ukubulala ngokwesifiso [sobhekene nokufa]”, ngokungavumelekile eJalimane ngenxa yesimo semithetho yakhona esingacacile, [odokotela baseJalimane bathi uma bebona lokho] bavele ngemibono eminingi ephikisanayo. Muva-nje bese bevumelene ngokuthi ukwelekelela ozibulalayo “akusiso isenzo somelaphi”, obesekunika udokotela ithutshana lokuthatha isinqumo ngokwakhe ezilandelela unembeza wakhe; isivumelwano esisha seNhlangano yabeLaphi sesiyakwenqabela ukwelekelela ozibulalayo – okuyisivumelwano esingemukeleki kubo bonke odokotela, esingemukeleki emiKhandlwini yabeLaphi beziFundazwe ezithile.
EJalimane uma kudingidwa lolu daba lokuvumelana nezaba zokwelekelela kubhekenwe nokufa, kubuye kukhumbuleke izigemegeme ezihlasimulisa umzimba ezazigilwa ngezikhathi zombuso wobudlova nengcindezelo wamaNationalsozialisten [kaHitler, 1933-1945], ze-“Euthanasie” okwakungumkhankaso wokushabalalisa “impilo okungafanele iphile”. EJalimane-ke kusuka lezizigemegeme ezisakhunjulwayo zobudlova nokhukhulela-ngoqo kobandlululo nobuqili ngezikhathi zalowo mbuso, zenze kube nzima ukuthi izakhamuzi ezizikhululekele namuhla zithathe izinqumo ezidingekayo kubhekenwe nezinhlungu ezinzima ebusweni bokufa. Emazweni omakhelwano angenawo lo mlando wezigemegeme zobudlova [njengakwelaseHolandi-nje] negama elithi “Euthanasie” lizwakala ngenye indlela kunakwelakithi eJalimane – lizwakala njengoba incazelo yalo isho: “ukufa okuhle” – engingathi mina “ukufa okungenzima”.
NgokwezoMthetho akukacacisisi kahle: Ukuzibulala akujeziswa, kanjalo nokwelekelea – njengokuyolanda nokuletha ushevu.
Leli zwi elithe “ukuzibulala” kufanele ligcine likhishwé laphela enkulumweni ngoba obulalayo, ozibulalayo, wenza isenzo ngenhloso yokuyenga nokuqilibeza. Ingani “ukubulala ngokwesifiso [sobhekene nokufa]” kwethweswa isijeziso seminyaka emihlanu ejele. Ongesiso isazi kwezemthetho angeke akwazi ukuyilandela yonke le mincingo okwehlukaniswa ngayo: Nòma umuntu ulandele walethela obhekene nokufa ushevu awudingayo wamsondezela, nòma wamelekelela ukuthi awusebenzise ngenxa yokuthi engasakwazi ukuzithathela mathupha – umphumela waleso senzo nokuthi ngubani-ke oveze lowo mphumela ngibona kuzifanela-nje mina. Udokotela esimweni esinjalo kungeke kuthiwe ubengumenzi waleso senzo, kungathiwa-nje ubelithuluzi eliphilayo [living tool]; kuyofanele ahlelisane nonembeza wakhe kulokho.
Lapho bevumelana khona bonke, osolwazi kwezenkolo nakwezokwelapha nokuphilisa, kusekutheni ziphendulwa izaba zokwelekelela kubhekenwe nokufa zibe yithuba lokuthola inzuzo. Ibhizinisi ngezaba zokwelekelela kubhekenwe nokufa – akwemukeleki neze neze-ke lokho! Yilapho-ke kodwa okuvela khona ingxaki elandelayo: Ngokwesifiso sikaNdunankulu wezeMpilo kanye neNhlangano yabeLaphi kufanele kwenqatshelwa ngisho nabelekeleli abangakhokhisi uma besebenza behlangene, bebambisene [organised] kanjalo njengoba udokotela kungenzeka elekelele engakhokhisi.
Kulapha-ke lapha ingxaki isiqondana khona nenhlalakahle emphakathini – isiyedlula ekubeni yingxaki ngokwesiko noma ngokwezenkolo noma ngokwezomthetho-nje. Onemali nonolwazi oludingekayo uyokwazi ukuzitholela izindlela zokwelekeleleka ekubhekaneni nokufa; nonodokotela wakhe amethembayo ovumayo ukuzihlelela nonembeza wakhe ekwelekeleleni uma kudingeka ngokunjalo. Ngalo mshoshaphansi kugcina kungasazeki ukuthi kwenzekani, kuphi, nini. Oswele abeluleki nongenamkhulumeli nozihlalela yedwana nokuthi ethi uzama ukukhuluma nodokotela, amfulathele – lowo-ke uyokhala zome uma efisa ukwelekelelwa esebhekene nokufa. Yihlazo elikhulu kabi leli lokuthi uma ungenalutho, ungenabani ungazifela nje-ke nezinhlungu uwedwana!
Baningi abafisa ukuthi babesekhaya uma beficwa ukufa. Ingxenye yesine yeshumi [40%] (eJalimane) ishonela esibhedlela, ingxenye yesithathu yeshumi [30%] ishonela emzini wabadala. Bayingcosana kabi kulabi okuthi-ke sebeshona kube khona oseduze kwabo, obanakekelayo nohlalayo alinde nabo. Umsindo emsakazweni nasemaphephandabeni ngokungahambisani kwemibono ngesidingo sokujezisa noma sokwahlulela imibono evumelana nezaba zokwelekelela kubhekenwe nokufa nokuphumuzana njengokwesifiso, [lomsindo] ugcina wenze zingabe zingasezwakali nezibubulo zababhekene nokufa nsukuzonke – izinkulungwane ngezinkulungwane.
Akekho ofisa ukufa singakafiki isikhathi sakhe – umanje-nje esenayo inhlansana yethemba ngempilo. Inhlansana yethemba iyacima ishabalale nokho, uma umuntu emzini wamakhehla nezalukazi esalala eboshelwe embhedeni; iyacima ishabalale uma umuntu esalala ezihhemela-nje ehlohlwé izidakamizwa, kuphuma kungena abahlengi nabahlengikazi abangakufundelanga ukuhlenga, abangakhokhelwa ngokufanele, besetshenziswa kanzima; iyacima ishabalale inhlansana yethemba uma obhekene nokufa elokhu ebeleselwe ngabamenza agcine esezibona eseyisinengiso; iyacima uma eseyisidwedwe-nje esizama ukuphefumula sixhunywe emshinini wokumxaka ngencumbe nowokufutha amaphaphu esebhinciswé amanabukeni. Asidingi ncazelo yangokomthetho ukuze sazi ukuthi: Izinkulungwane ngezinkulungwane zibulwa kanje ngaphambi kokuba zigcine zidedelwe zazifela.
Lukhona usizo: amakhaya okuyophumula okokugcina usulindele ukuphuma komphefumulo [hospice; “emphumulo”] kanye nengxenye yesibhedlela okuthotshwa kuyo izinhlungu sekubhekenwe nokufa [palliative section]. Igama elithi “palliative” njengencazelo yalo ethi “kuhlengwa kwembeswe ngejazi”. “Saphinda saphila ngaphambi kokufa!” yisisho esivela encwadini emnandi kakhulu ebhalwé nguWalter Schels noBeate Lakotta abaxoxa kuyo ngempilo yabaningi ababekade bexoxisana nabo emavikini nasezinsukwini zokugcina besekhaya lokuyolindela ukuphuma komphefumulo [hospice; “emphumulo”] – okuyindawo okungesiyo eyezaba zokwelekelela ofisa ukuziphumuza, kodwa okuyindawo yokuphelekezela osebhekene nokufa. Nalapho bathi abaziyo kufiwa “kahle” – sebexoxa benandisa. Kusukela ekubonakaleni kokwehluleka kwemizamo yabelaphayo kuze kube sekuphumeni komphefumulo umuntu uphelekezelwa ngendlela yokuthi impilo yakhe iphetheke ngaphandle kwezinhlungu njengoba kukwazeka, engaxakwa ngezidakamizwa, esingethwe ngabantu azana nabo, abayaziyo nabayazisayo nempilo asedlulé kuyo, axoxisana nabo nangovalo nokwesaba anakho, babambene nangezandla baphululane – abomndeni nezihlobo, abahlengikazi nodokotela. Umculo uvunyelwe, umnyango uvuliwe noma uvaliwe, kufundelwana izinganekwane nezindaba, kuyahlatshelelwa, onekati nonenja nonesilwanyana asithandayo uyasivumela sisondezwe uma ethanda. “Kulula” lapha ukuvalelisa nokuvalelisana? “Qha!” kulandula uBeate Lakotta. Uvalo nokwesaba, amahloni nokuzinyeza ngenxa yokulahlekelwa yikhono lokuzisebenzisela nokuzinyakazisela izitho zomzimba ngokwakho, ukudabuka nokudumala ngamathuba angasebenzisekanga naphunyuka empilweni, isihe nozwelo ngabomndeni abazosala nesililo, ukungaqiniseki nòma kusekhona osazohlangabezana nakho emva kokufa, ubuhlungu benhliziyo ngokwehlukana nezihlobo nokushiya umhlaba – konke lokho kuhambisana nokufa. Yindalo leyo. Nalapha emphumulo, ekhaya lokuzophumula okokugcina usulindele ukuphuma komphefumulo, kungenzeka – uma izinhlungu ziqhubeka zingadambi – udokotela agcine esesondelé nomjovo othi uzithoba izinhlungu, ube ungakuthikazisi ukulindela nokulindisana ukufika kokufa. La makhaya omphumulo ayithuba elinesandla esihle neso elibanzi esimweni sabaphilayo nasebebhekene nokufa. Ocwaningweni oseké lwenziwa, bayingxenye egamenxe esikhombiseni kwezilishumi [75%] abafisa ukuthi udokotela avunyelwe ukumnika umjovo wokumphumuza okokuphela – “umnqamula-juqu” – obhekene nokufa ozicelela wona. Kodwa bayingxenye egamenxe kwezintathu-nje kuphela [35%] abahambisana nalowo mbono uma sebeké bathola ithuba lokuzwa bachazelwe kahle ngethuba “lekhaya lomphumulo” – ithuba lekhaya lokuzoziphumulela okokugcina usulindele ukuphuma komphefumulo.
Uma la mathuba omphumulo akhona yonke indawo, ngabe sesiguquké ngokubonakalayo isimo. Kuyadabukisa ukuthi akukabi njalo. Isibalo samakhaya omphumulo kanye nasamagumbi asebebhekene nokufa ezibhedlela sesikhulé ngokuphindwé kasikhombisa kule minyaka eyishumi nanhlanu edlule, namuhla sekunamathuba aphindwé kathathu abaphelekezeli esimweni sokubhekana nokufa abahambela abafisa ukuzishonela emizini yabo, ekhaya. Nalokho nokho akwenele. Ngokusho kweNhlangano yokuVikela abaGulayo bayingxenye yeshumi nesithupha-nje ekhulwini [16%] kwababhekene nokufa abathola ukuphelekezelwa abakudingayo esimweni abakuso. Lezo-ke yizibalo okungaba nemibono eyehlukene ngazo – izibalo okufanele kebabonisane, bahilizisane ngazo abaphathi nababi bezimali. Ikakhulukazi-ke kodwa kusafanele kuboniswane, kuhiliziswane ngesimo sokubhekana nokufa emakhaya asebegugile nabasebegula kakhulu – kuhlala khona ababalelwa ezinkulungwaneni ezingamakhulu ayisikhombisa [700 000]. Ababavumeli abomshuwalense wezempilo uuthi bathuthe bayongena ekhaya lomphumo uma isidingo sibavelela, abayitholi impatho abayidingayo lapho bekhona (emakhaya asebegugile nabasebegula kakhulu) okulokhu kwakhalwa ngokungabikho khona kwabasebenzi abenele. Umbuzo umane uzivelele nje-ke lapho mayelana nokufa “okuhle”: Umshwalense wempilo ukhokha inkulungwane namakhulu amathathu amaYuro [1.300 Euro] ukhokhela ohlala ekhaya lasebegugile nabasebegula kakhulu, iSikhwama seNhlalakahle soMphakathi sikhokha izinkulungwane eziyisithupha namakhulu amahlanu amaYuro [6.500 Euro] sikhokhela osekhaya lomphumulo – ekhaya lokuyoziphumulela okokugcina usulindele ukuphuma komphefumulo. Lokhu kwenza ukuthi ubandlululo kwezokwelashwa lulandelwe ubandlululo sekubhekenwé nokufa uma abanye bomshuwalense wempilo bebambelela embonweni wabo othi “kubahlali basemakhaya asebegugile nabasebegula kakhulu asikho isidingo sempatho yekhaya lasemphumulo”. Kwabemishuwalense yempilo nakulabo ababenzela lezi zibalo abazisebenzisayo ekulinganiseni izindleko nasekuqoqeni izimali ezikhokhwayo, izinga lokwaziseka kwemizamo yezokwelapha nezokwaluleka, uma singazama-nje ukubalisisa, ingaphansi ngokuyindlenye eyodwa eshumini [1%] kunezindleko zabo – esingakulinganisa ngokuthi: akusiyo ngisho ingxenye yeshumi yezindleko zomngcwabo kuleli lakithi!
Akumangalisi ukuthi isifiso somjovo “umnqamula-juqu” lokhu singakaze siphele emphakathini – akumangalisi uma isimo silokhu sinje. Ongenazinhlungu, ephatheké ehlengeké kahle, angeke afise ukusheshe afe. Yilowo nalowo ugcina ezithandela ukuziphilela kade kangangoba kukwazeka esikhundleni sokulokhu elangazelela ukuthi kufike manje manje kumenele ukufa. UWalter Jens, usolwazi ngokweKhono lobuNtengu owayaziselwa intshisekelo yakhe enkulukazi yokuvumela ukubulala ngokwentando yozicelelayo ngokwenqubo yasemandulo, wagcina esehlalé iminyaka eyishumi ebudaleni bakhe esahlaselwa yisifo sokulahlekelwa yingqondo. Kwathi langa lithize umkakhe ezama ukumkhumbuza ukuthi leyo ndlela phela isekhona, wazithathela okuyikhekhana okwakuphambi kwakhe, wazimamfuzela ngokukhulu ukweneliseka. Ngubani ojahe phi?!
Yingakho kunginikinisa ikhanda-nje mina ukuzwa kuqwagayiswana ngodaba lokubulala ngokwentando yozicelelayo [ebhekene nokufa] – ikakhulukazi uma lokhu kuqwagayisana kuphelekezelwa ngamazwi angcwelekazi – “isiThunzi”, “ubuNtu” -, kube kungashaywa mkhuba ukubulawa kwenhloso nesifiso sokuphila okwenziwa izinkulungwane ngezinkulungwane zezikhawu mihla yonke le emakhaya asebegugile nasebegula kakhulu, okuphathwa-nje kuyo yonke le miqwagayiswano emphakathini.
Nalaba abahlala bexwayisa ngokuthi ukuvunyelwa kwezaba zokwelekelela kubhekenwe nokufa kungaba yingozi ezikhathini lapho khona “[izindleko] zokunakekela asebegugile zidlongobala ngamawala”, ukubulala ngokwentando yozicelelayo [ebhekene nokufa] “kunewozawoza lengxazululo eshibhile” njengendlela “eyemukeleka ngesasasa emphakathini yokubagodusa ngokushesha” “abaphila indendende sebezigugele” – njengokusho kukaMongameli weNhlangano yoDokotela muva-nje – okuyisixwayiso esikhombisa ubulukhuni bengqondo yezomnotho eyesekele okuphathelene nenhlalakahle nobuntu emphakathini.
Umbuso akufanele uvune, ukhuthaze ukubulala – akunakuguqulwa lutho lapho; umbuso ozondelele inhlalakahle emphakathini kanye nezakhamuzi zawo akufanele bavumele isimo esivuna noma siveze isidingo sofuna ukuzibulala. Okungukuthi: imizamo yokuthola inzuzo ngezaba zokwelekelelana kubhekenwé nokufa kufanele yenqatshelwe ngokomthetho; ikakhulukazi-ke kodwa uhwebo namabhizinisi ahluma ngokwenza imali ngeminyaka yokugcina yempilo kufanele apheziswe. Ingxaki-ke kodwa iqala khona lapho: ukutshala izimali ezizeni nasezakhiweni zamakhaya asebegugile nasebegula kakhulu yithuba eliphephileyo nelinenzuzo konemali yalokho – kusho incwadi engiyitholé ifakwé esitsheni sezincwadi esangweni kwami. Sengathi kukhona ukuxhumana okuthile phakathi kwesifiso somjovo kanqamula-juqu, namaqhinga yabanezimali okukhwandla nokuphundlisisa inzuzo, kanye nokuncishwa kwamathuba kwabangaba ngabahlengi nabahlengikazi emakhaya asebegugile nasebegula kakhulu – ukuncishwa kwangamabomu kwenziwa ngabaphethe ezomnotho.
Mina-ke? Ngifisa ukuzifela kanjani – uma ngingavelelwa ngozi, ngingamelwa nhliziyo? Angazi. Engikwaziyo-nje yikuthi: hhayi ekhaya lasebegugile nasebegula kakhulu kulesi simo lawo makhaya ayiso namuhla [kithi eJalimane], hhayi futhi ngixhunywe emapayipini nasemishinini. Angazi noma ngiyoba ngomunye abambalwa abathola ithuba lokwemukelwa ekhaya lomphumulo, noma ngiyobhaliswa nami kwabayovakashelwa kuzothotshwa izinhlungu sebezilindelele ukufa ekhaya. Angazi noma ngiyokwazi ukutho udokotela oyokhuluma nami aqonde-nje athi: Sekuya ekupheleni ngempilo yakho; udokotela oyomelekelela lo mhlobo wami esengimnika igunya lokuthath izinqumo – njengoAccabadora – izinqumo “ezingeke zithakaselwe nguwonkewonke, izinqumo okufanele zithathwe”. Uthi lokho kuyosiza ukuthobisa uvalo lwami nokwesaba ukuthi ngiyofa? Qha! Ukudla amathambo ekhanda ngombuzo othi, “Ngifisa ukuthi ngife kanjani suku luthize?”, kungedlulisela komunye umcabango: Ngifisa ukuthi ngabe ngangiphilé kanjani. Umcabango ongowekusasa lezolo – namuhla!
Oyihumushele esiZulwini:
nguBheni wakwaKhumalo eBaQulusini ekwaMachanca eJalimane [Dr Ben Khumalo-Seegelken]