Ngasekupheleni kukamantshi wakhe Ukwehla Nokuwa KoMbuso WaseRoma (umqulu wokugcina owaqedwa ngo-1776) u-Edward Gibbon uyama ukuze azindle ngokuthi ngekhulu le-15 amaGreki - abadali bempucuko yesimanje - aqala kanjani ukuqaphela amazwe amasha. yasenyakatho yeYurophu, โababengasakwazi ukukuqamba ngegama lamaqaba.โ Ngokuthembela kuma-akhawunti abo, udweba "isithombe esingcolile" "sempilo nomlingiswa" waseJalimane, eFrance naseNgilandi. Okuthakazelisa ngokukhethekile uGibbon, owayeyiNgisi, ukulandisa komlobi waseByzantium ongumGreki, uDemetrius Chalcondyles (1423-1511), wokuphila eNgilandi ngesikhathi sakhe. Okwahlukanisa amaNgisi kwabanye abantu baseYurophu, uChalcondyles wabhala, kwakuwukungahloniphi kwabo ukuhlonishwa komshado noma ubumsulwa besifazane. AmaNgisi ayenomkhuba wokujikijela amakhosikazi awo namadodakazi awo ezivakashini zesilisa ezazizolala nawo njengophawu lokwamukela; futhi phakathi kwabangane babo, abesifazane โbabolekwa futhi bebolekwa ngaphandle kwamahloni.โ I-Gibbon ithinta ukungakukholelwa lokhu kulandisa, iphikisela ngeze ngokuthi โsiqinisekiswa ngobuhle bomama bethu, singase simomotheke ngenxa yokuthatheka, noma sikucasukele ukungabi nabulungisa kwamaGreki.โ Wabhala ukuthi ukulandisa kukaChalcondyles โkungase kufundise isifundo esibalulekile, ukungawethembi ukulandisa kwezizwe zakwamanye amazwe nezikude, nokumisa ukukholelwa kwethu kuzo zonke izinganekwane eziphambuka emithethweni yemvelo nobuntu bomuntu.โ
Abantu bakithi baseGibbon abakaze basithathele phezulu lesi sifundo. Ekuphakameni kokunqoba kwabo kombuso emashumini eminyaka kuphela ngemva kokufa kukaGibbon, amaNgisi cishe asungula ukubhala okuhambayo kwesimanje njengohlobo lwezokuvakasha ze-forensic. Kodwa umfutho wokuqala ngezinye izikhathi wawuphakanyiswa, ikakhulukazi ngekhulu le-18 nasekuqaleni kwele-19. Okuphawulekayo mayelana nalokhu kwakuyindikimba yomsebenzi owenziwe abahloli bamazwe owathunyelwa eNtshonalanga Afrika yi-Association for Promoting the Discovery of the Interior of Africa (eyasungulwa eLondon ngo-1788), lapho okugqame kakhulu kwakungama-akhawunti aseMungo Park. Indlela kaPark - ngesikhathi efika eNtshonalanga Afrika, endaweni lapho kuhlala khona iGambia yesimanje, wazinika isikhathi sokufunda ulimi lwendawo lwesiMandingo, futhi wabonisa inhlonipho efanele ngobukhosi base-Afrika, ebonisa ukuhlonipha amakhosi nezikhulu zendawo, nokuhlonipha ngisho nezigqila nje kuphela. abantu abangenamalungelo amancane - wayephakeme kakhulu uma eqhathaniswa nalokho manje esesikujwayele kakhulu kangangokuthi cishe akusizi ngalutho ukuyibamba njengezinga legolide. Kodwa kufanelekile ukuqashelwa ngenxa yaleso sizathu. Kamuva ngekhulu le-19 kwafika lokho uGraham Greene aye wakuhleka usulu ngokuthi โumgcolo omhlopheโ, okuyingxenye yento entsha impela - ukuphakama kweBrithani: kwakuyinkathi isazi-mlando uPhilip Curtin asibize ngokuthi โubandlululo-mbumbulu lwesayensi.โ Okufakazela lokhu kwakuyi-Wanderings ka-Richard Burton eNtshonalanga Afrika (eyanyatheliswa ngo-1863) kanye ne-W. Winwood Reade's Savage Africa (1864): amapheshana anenhlamba kanye ne-voyeuristic i-Pan Africanist u-Edward Blyden ayichaza ngo-1887 njengomsebenzi "wemiqondo ehluzekile futhi engavamile". Kwakuyizingcezu zenkathi; eminyakeni eyishumi eyaholela eMpini Yezwe II, kwavela uhlobo oluhlukile lokubhalwa kohambo: Uhambo lukaGraham Greene ngaphandle kwamamephu (1936), i-akhawunti yohambo lwakhe esuka eSierra Leone enqamula eLiberia, kanye neMidanso kaGeoffrey Gorer yase-Afrika ngonyaka owedlule, yayiqinile futhi inozwela. nama-akhawunti athembekile, angenazwelo ngombuso, futhi akhanyisa i-Afrika ngezindlela ezintsha ezijulile. Lezi zincwadi zihlala ziyimibhalo ebalulekile yomlando.
Ngesikhathi u-VS Naipaul, umbhali onekhono elimangalisayo owazuza uMklomelo KaNobel ngo-2001, engena e-Afrika, kusukela ngasekupheleni kweminyaka yawo-1960, okuningi kwalokho 'okungatholwa' e-Afrika kwase kubhaliwe ngakho; kwakungekho lutho olungavamile mayelana nezwekazi 'lokuhlola'. U-Naipaul, owazalelwa eTrinidad of Indian heritage, naye ungumkhiqizo wombuso; kodwa ukuhlala isikhathi eside kanye nempumelelo eNgilandi kumguqule, okungenani emehlweni akhe, waba iNgisi lohlobo luka-Evelyn Waugh, ehogela amazwe angemva kobukoloni ngohlobo lwendelelo etshaliwe yokuthi abantu abangenabumnyama kangako kunaye bangaba namahloni okubukisa. funa babekwe icala lokucwasa. U-Naipaul, vele, ubhekane nalokhu kusolwa, okugqame kakhulu kusukela ngesikhathi sakhe saseCaribbean, imbongi enkulu uDerek Walcott. Kodwa njengoba kucace bha ukuthi 'uyi-wog' ngokwakhe, okumele ngabe wabhekana nezingqinamba zokucwasa ngokwebala eNgilandi, lolu hlobo lwesihlamba lumane lwengeza enganekwaneni yakhe njengeciko eliphakeme, ngaphandle kwencazelo.
Nokho, uNaipaul wayecophelele ngesikhathi ehlangana okokuqala nezwekazi: cishe ezinyangeni eziyisishiyagalolunye azichitha eMpumalanga Afrika, ikakhulukazi e-Uganda, ngo-1966, wazivumela kuphela isihloko sikamagazini esikhuluma ngokuketulwa kuka-Idi Amin nengxenye, nakuba isikhathi eside kunawo wonke. , yenoveli yakhe ethi, In a Free State (1971).
Ngaqala ngafunda le ncwadi emzini wommeli waseBrithani waseJamaican owathi - njengabanye abaningi ongqondongqondo baseCaribbean - wadelela uNaipaul kodwa wacishe waphoqeleka ukufunda izincwadi zakhe, eLondon ngo-1997. Kuleyo noveli, njengamanye amanoveli amakholoni ayandulela (ikakhulukazi ekaGreene I-Heart of the Matter, eyayiseSierra Leone eyayibuswa yiBrithani ngeminyaka yawo-1940s) I-Afrika iyisizinda kuphela; abalingiswa ababalulekile abantu baseYurophu abavela kwamanye amazwe: empeleni umbhangqwana wamaNgisi ongajwayelekile oshayela e-Uganda ephazamisekile ngaphansi kwemithetho yewashi, ebhekene nodlame, bese ecela ukukhosela endaweni yaseYurophu. Lokhu kwakuyiqiniso olwazini lukaNaipaul futhi kunalokho kwakuhlakaniphe ngaye. Ngaluthwa ngokubhala ekuqaleni: nakuba ngathola ukulandisa kuphansi kunokaGreene, imisho kaNaipaul elula nenhle kakhulu nezigcawu ezinhle kuhlanganiswe ukuze kukhiqizwe ukuzijabulisa okuphakeme. Noma nini lapho uNaipaul ebambezeleka kancane kumlingisi wase-Afrika, nokho, amahlaya ashintsha abe ukunengeka. Esigcawini sehhotela, umthengisi wotshwala wase-Afrika ushiya โukuphazamiseka okuncane kwephungaโ; nangabanye base-Afrika abafundile abagqoke kahle โ mhlawumbe osopolitiki noma osopolitiki noma izisebenzi zikahulumeni โ umlandeli ukhuluma ngokungananazi, โBabengawakhokheli amasudi ababewagqokile; kwezinye izimo baxoshwe ama-drapers.โ Lesi kwakuyisikhathi lapho u-Idi Amin exoshe amaNdiya e-Uganda futhi eshaqa amabhizinisi awo; noNaipaul, owayezwelana namaNdiya, manje waba nomuzwa wokuthi bonke abantu base-Afrika e-Uganda babenesandla ebuselani. Lokhu bekuwukuqala ngqa kokubona ingqondo kaNaipaul emnyama ephithene.
Kwakungesikhathi sakhe ese-Uganda lapho uNaipaul ahlangana khona nentsha yaseMelika eyayizoba umbhali, uPaul Theroux, okwathi ngo-1998 washicilela i-akhawunti ejabulisayo nejabulisayo yobungane bakhe obude no-Naipaul, emveza njengomuntu ophelelwe yithemba futhi ongaziphathi kahle. owagcina uhlobo olukhethekile lonya kubantu ababuthakathaka nabangakwazi ukuzivikela, kanye nesimo sengqondo sikaNaipaul kubantu base-Afrika njengobandlululo. Le ncwadi ayizange ishaqise noma ubani owayelandele imibhalo kaNaipaul kanye nezimemezelo zokugabisa emashumini eminyaka, kodwa uTheroux walahlwa ngokufanayo ngabagxeki abaningi ngokugwaza ngemuva - kwaze kwaba yilapho, okuwukuthi, ukushicilelwa komlando ogunyaziwe kaPatrick French weNaipaul, The. I-World is What is ngo-2008, eyaqeda la macala ngemininingwane eshaqisayo.
Ngo-1975, esabelweni seNew York Review of Books, uNaipaul wachitha amasonto ambalwa eZaire (manje eyiDemocratic Republic of Congo), okwavela kuyo isihloko eside esithi, โInkosi Entsha YaseCongoโ, kulowo magazini, futhi. inoveli โ abanye abathi iphumelela kunawo wonke kaNaipaul โ A Bend in the River. Le misebenzi emibili ihlanganisa kangcono isimo sengqondo sikaNaipaul nge-Afrika, futhi ifanele ukufundwa eduze. Yomibili le mibhalo iyincwadi yokuhlonipha uJoseph Conrad, owabhala imisebenzi emithathu ebalulekile - izindaba ezimbili, 'Indawo Engaphandle Kwenqubekelaphambili' kanye nenoveli edumile ethi Inhliziyo Yobumnyama; kanye ne-Congo Journal - ezweni: Ithonya likaConrad kuNaipaul lifana nengqophamlando entanyeni kaNaipaul lapho i-Afrika ithinteka khona; futhi lokhu kuthonya kokubili imililo futhi kunciphisa umbono wakhe zwekazi. Kwakusobala kuConrad ukuthi uNaipaul wathola isithakazelo sakhe ikakhulukazi kulelo zwe Emaphakathi ne-Afrika.
U-Naipaul ufike e-Zaire ngemuva nje kwempi edumile ka-Mohamed Ali ye-rumble-in-the-jungle no-Foreman: le ndawo yayisesematheni kubafundi bakhe ikakhulukazi baseMelika. Intshisekelo kaNaipaul kwezombangazwe nomlando lapha, njengakwezinye izindawo emibhalweni yakhe eminingi, iyinto evamile futhi ayinangqondo: empeleni unomzwelo omncane kakhulu wezombangazwe, azigqaja ngawo, futhi akanalo neze ikhono lokuphenya ngomlando ongathi sรญna, isahlulelo angasiphikisa. Wayebonakala engakhululekile ngeCongo abafundile ahlangana nabo, kuhlanganise nabafundi basenyuvesi ababekwazi ukukhuluma ngokuhlakanipha ngoStendhal. Wabona phakathi kwabo uhlobo oluthile 'lolaka' - igama alithanda kakhulu - uhlobo 'lokucasuka' ayenomuzwa wokuthi "kuzoguqulwa noma nini kube isifiso sokuqeda nokuhlehlisa, ukunganaki kwe-Afrika, ukufutheka abantu bakudala beza kubo futhi bathole ukuthi bakhohlisiwe futhi bacasulwe.โ Inkulumo yokugabadela, engasho lutho, yokuzidla; futhi ngokuphindaphindiwe ucela uConrad, njengakulesi sigaba esichazayo: โKuJoseph Conrad, eStanleyville...kwakuyinhliziyo yobumnyama. Kulapho, endabeni kaConrad, lapho uKurtz abusa khona, i-agent yezinyo lendlovu yehliswa kusukela ekucabangeni kuya ekuhlaselweni, yabuyiselwa emuva eminyakeni yakudala yomuntu, ihlane, ukuba yedwa namandla, indlu yakhe ezungezwe amakhanda abantu ababethelwe. Ngemva kweminyaka engu-70, kuleli jika lomfula [ukugcizelela kwami] kwenzeka okuthile okufana nephupho likaConrad.โ Wayebhekise kuMobutu, umholi waseZaire ngaleso sikhathi owayenenkohlakalo engenathemba, okwathi - ngokungafani noKurtz - "wayengahlanyiswa wukuhlangana nehlane kanye nenkolelo-mbono, kodwa ngenxa yempucuko eyasungulwa" abafana noKurtz.
Lendikimba - ye-Afrika yokungabi nalutho kanye nengozi ecashe lapho noma yimuphi umuntu onengqondo kufanele abaleke - ibhalwe encwadini eyalandela, ethi, A Bend in the River(1979) Kuyo uNaipaul, manje osezethemba kakhulu futhi ngokuqinisekile ekhukhumele kakhulu kunangesikhathi lapho enza khona. wabhala eFree State, uyaganga. Umlandisi ungumhwebi waseNdiya oxoshiwe ozama ukuthola ingcebo eCongo ehlakazeka ngokushesha. Le ndawo yayinezimpi zombango, futhi kwase kuqhamuke indoda enamandla esebenzisa amasosha aseYurophu namasosha ayo anonya ukuze abeke uhlobo oluthile lokuhleleka. Lo myalelo ungowobuzwe ngokuphelele, kodwa indoda enamandla inesitayela: ize iveze 'inkolelo-mbono', futhi inyathelise incwadi yesisho sayo, ayibona ihlakaniphe njengekaMao. Umbono wakhe mkhulu: uhlose ukudala 'umuntu omusha' e-Afrika ezokwazi ukuhambisana nomhlaba wonke. Udala idolobha elisha, iDomain: kodwa le Domain iyinkohliso; kungumsebenzi wabantu baseYurophu, futhi, uma ushiyelwa kubantu base-Afrika, ongenayo incazelo kubo, uzobuyela 'ehlathini'. Lona ngokusobala kakhulu umbono kaNaipaul nge-Afrika yangemva kobukoloni: I-Afrika isingene imbewu ngemva kokuba umkoloni waseYurophu ehambile, izindlu zokuhlala abazakha - njengezindlu zamavillas amaRoma azishiya eBrithani - manje seziphenduke izindawo zokukhempa zakudala. โUtshani obukhulu nezingadi kwase kubuyele emahlathini; imigwaqo yayingasekho; imivini nezihlahla ezinwabuzelayo zase zikhule phezu kwezindonga zikakhonkolo eziphukile, ezicijile noma zesitini sobumba esingenalutho.โ Ekugcineni, kunesiphithiphithi nobudlova obungenakugwenywa; futhi uSalim usinda ngokulambisa nempilo yakhe - waya e-Europe, leyo nqaba yokuqina, ukuphepha kanye nempucuko, indawo uNaipaul lapho kudala abiza khona ikhaya lakhe.
Njengoba-ke i-Afrika yangemva kobukoloni iwukungathembeki nokwehluleka okudabukisayo, kufanele kube ne-Afrika ebalulekile eye yasinda kuzo zonke izihluku ezinkulu, ukuhweba ngezigqila (okuphathelene nayo le noveli yenza izinkomba eziphusile), ukungena kwamakholoni, kanye nokuncibilika kwe-postcolonial. U-Naipaul unikeza inkomba kule noveli ukuthi le ngqikithi iyinkolo, ingokomoya lase-Afrika: into eye yasinda ekuhlaselweni okukhulu kwamanye amazwe; lokho kuye kwamelana ngisho nezinkolo ezimbili ezinkulu zobukhosi kusukela ezikhathini zasendulo, ubuKristu nobuSulumane, obuye bakhukhula zonke ezinye izinkolo ababehlangane nazo kwenye indawo. UbuKristu bucekela phansi ubuhedeni bombuso obunamandla baseRoma kanye nobuSulumane banqoba umbuso weZoroastrianism woMbuso omkhulu wamaPheresiya cishe lapho uhlangana khona. Ingabe bobabili bahlulekile e-Afrika? Kodwa lona akuwona umbuzo othakasela uNaipaul, naye owathi akanayo inkolo. โNgicabanga ukuthi ungasho,โ u-Indar, umlingiswa oshiseka kakhulu uNaipaul kule noveli ukuthi, โabanye abantu baye bahlubuka ngalezo zinkolo [ubuKristu nobuSulumane] kangangokuthi abasaxhumani ne-Afrika.โ Lokhu, eqinisweni, ukuphindaphinda kwe-pathology yaseYurophu yakudala ukuthi abantu base-Afrika banamuhla, abangakwazi ukuxoxisana ngokugcwele namathonya angaphandle namasiko abo azuzwe njengefa, bangena ohlotsheni oluthile lwe-neurotic dualism futhi balahlekelwe ukuxhumana ne-Afrika endala yothando. U-Naipaul ube nalo mbono ongabazisayo 'ngendikimba yakhe yokuvakasha' e-Afrika ebhala incwadi yakhe ethi The Masque of Africa: Glimpses of African Belief (2010), okungase kushiwo njengomsebenzi wakhe wokuqhakambisa izwekazi.
Wathola ukwesekwa okugcwele kwalo mbono kuSusan, โimbongi evelele kanye nothisha wezincwadiโ, e-Uganda: ezimisele mhlawumbe ukujabulisa isivakashi sakhe esidumile, esingaba umgqugquzeli, uSusan utshela uNaipaul lokho ngokucacile ayefuna ukukuzwa: โAbantu bami babe impucukoโฆ Abefundisi bezenkolo โฆ basihlanyise ingqondo โฆ Uma umuntu noma uhlanga lufika futhi likuphoqelela, lithatha yonke into, futhi kuyinto embi ukuyenza.โ EGabon, lapho uNaipaul egubha khona ihlathi lemvula eliluhlaza (ethola ingokomoya lama-Afrika lapho) bese ekhala ngokuthi amaShayina (athi ayayizonda imvelo) azoliphika maduze, omunye ungqondongqondo oshaywe inkanyezi utshela uNaipaul, โIzinkolo ezintsha, ubuSulumane. kanye nobuKristu, baphezulu nje. Ngaphakathi kwethu kunehlathi.โ
Kuyindikimba uNaipaul aseke wayihlola ngaphambilini, nakuba eshubile, esihlokweni se-Ivory Coast esavela kumagazini i-New Yorker ngo-1984. Esihlokweni esithi, โIzingwenya ZaseYamoussoukroโ, uNaipaul ubonakale encoma impumelelo enkulu yalelozwe. ngaphansi komholi wayo umakadebona, uHouphouรซt-Boigny. Ayehlanganisa i-Abidjan (inhloko-dolobha yezwe), โeyaqala ngokungathembisi odakeni olumnyama lwechweba elinemithiโ eyayiyidolobha elikhulu lezentengiselwano neliyinkimbinkimbi. Ngakho-ke i-Afrika ye-postcolonial, ngemuva kwakho konke, akukhona ukwehluleka konke? Ngemva kokwenza lokhu kuvumela, nokho, uNaipaul wabe esethola i-feticher eyayidume ngabantu bendawo; bese ezungeza izingwenya echibini lokwenziwa ngasesigodlweni sikamongameli. Ekugcineni, uNaipaul waqala ukuzibuza ukuthi ingabe u-Abidjan no-Yamoussoukro babemi esihlabathini, indalo ebolayo yomlingo.
Inkolo yase-Afrika, ngokombono kaNaipaul, iwukubala umlingo; futhi uNaipaul ukholelwa ukuthi โizinkolo zomhlabaโ ezinjalo zibuyisela ingqondo โekuqaleni kwezintoโ. Akekho, vele, ozoya eNaipaul ukuze afundiswe ngenkolo yase-Afrika, okunezifundo eziningi ezinhle kakhulu ngazo. Omunye uyamfunda ukuze athole imisho emihle, futhi ezwe ukucwasa kwakhe kwakamuva.
Ku-The Masque of Africa uNaipaul ubhala imibono yakhe ngeqhaza lezenkolo e-Uganda, Ghana, Nigeria, Ivory Coast, Gabon, naseNingizimu Afrika ngo-2008-2009. Uthola le ndima yonke indawo imxakile. Esikhumbuzweni somfanekiso wokuthi umuntu akufanele aphinde abuyele lapho esemdala endaweni lapho umuntu ayezijabulisa khona esemncane, uNaipaul ushaqekile nge-Uganda, ayithola igcwele abantu abanonya abalahla udoti emadolobheni abo futhi badle namakati. . Ubonakala ethanda iNtshonalanga Afrika, ikakhulukazi iGhana, kangcono: uthola i-Accra idolobha elihlelekile likamasipala, lihlanzekile futhi ligcinwe kahle. Umbono wakhe ngeGhana, vele, usizwe umusa womunye wabaphathi bakhe baseGhana, ophephisa uNaipaul ononya enkingeni yokukhokha ezinye izikweletu, kodwa uqinisile nge-Accra. Nokho, ezingxenyeni ezithile zeGhana, umangazwa izindaba zabantu abadla amakati. Ujabulela u-J. J. Rawlings, owayengumongameli waseGhana, ngenxa yokuthi ikati elisendlini yakhe lapho uNaipaul ebungazwa khona libonakala lijabulile, kanti umkaRawlings ungumvakashi obukekayo. Uqoqa izindaba ezinyantisayo "zonya lwasekhishini" e-Ivory Coast: abantu bendawo, naphezu kokuhlala emadolobheni, babulala amakati ngendlela enesihluku ikakhulukazi futhi bawadle. Ohambweni oludlule, ilungu leqembu elibusayo lezwe lijabulise uNaipaul esidlweni sakusihlwa, futhi uNaipaul wenza ngokufanele ukuphawula mayelana nobuhle bezwe (futhi usho izitatimende eziyinhlamba ngeGhana). Ngalesi sikhathi, abahlonishwayo base-Ivory Coast, bematasa ngezinkinga zabo zezombangazwe, abekho ukuzohlanganyela inkampani ekhanyayo yaseNaipaul ekhaya, futhi i-Ivory Coast isiphenduke izwe elinonya nokusalela emuva. Uthola izindunduma zikadoti yonke indawo lapho eya khona. Kusukela ezinyanyeni ku-Richmond, inceku yomsingathi wakhe waseGhana - lezi yizinhlobo zabantu uNaipaul abathandayo, imithombo yakhe ebalulekile yencwadi - uNaipaul uqoqa futhi ngobuwula alandise amahlebezi amabi mayelana no-Houphouรซt-Boigny ezitika ngokunikela ngabantu njengomkhuba wemimoya. Ngeke wazi kule akhawunti eyisiphukuphuku ukuthi uHouphouรซt-Boigny wayengumKatolika impilo yakhe yonke, wayeyilungu lephalamende laseFrance, futhi wasebenza ngokuhlukile ezikhundleni eziningana zongqongqoshe eFrance ngaphambi kokuholela izwe lakhe ekuzimele ngo-1960 njengomholi walo ohlonishwa umhlaba wonke. .
E-Nigeria, ucishe akhungathekiswe amandla nezinxushunxushu zaseLagos ngaphambi kokuncoma umoya wayo wokuhweba. Uthuswa udoti okhona futhi. Eqhele ngamakhilomitha amaningi ukusuka eLagos, uthola injabulo engapheli ehlathini elihlanzekile elizungezwe amaYoruba njengendawo engcwele yenkolo: lapha futhi ubonakala ethola ingqikithi yengokomoya lase-Afrika ehlathini. Lapho efika eNyakatho neNigeria, kuboniswa ukungathandi kukaNaipaul inkolo yamaSulumane kwakudala: uqala ukubona imfucumfucu ngaphandle kwesikhumulo sezindiza esincane edolobheni lasendulo laseKano, alihleka usulu, futhi ukhala ngobumpofu nokungakwazi ukufunda nokubhala okungenzeka ukuthi kwadalwa yi-Islam. indawo. Ubika ukuthi ubona izingane zamaSulumane โezingenakubalwa, ezinemilenze emincaneโ โzigqoke izingubo ezincane ezinothuli, umkhiqizo ongahluleki wemishado eminingi nezancinza eziningi.โ Nakuba ezombusazwe zinkulu kakhulu eNigeria, futhi nakuba iBoko Haram yayisivele isebenza, awuwutholi umqondo walokho ku-akhawunti kaNaipaul eshelelayo kodwa ewubulima. Ngeke wazi nokuthi izwe likhiqize ababhali abaqavile uChinua Achebe noWole Soyinka, bobabili asebebhale ngokukhulu ukungenelwa ngepolitiki nenkolo eNigeria. U-Naipaul ukhulume amazwi adelelayo ngabo bobabili ababhali, futhi u-Achebe kudala echitha uNaipaul ethi uConrad wanamuhla ongenangqondo okhuluma โudoti wokuzikhukhumezaโ nge-Afrika. Ingxenye ekhuluma ngeNingizimu Afrika, ebuthakathaka kakhulu kule ncwadi entekenteke kakhulu, engasho lutho futhi engasho lutho, ingeyamasekeni: UNaipaul uthembele ekuqondisweni kombhali waseNingizimu Afrika onempikiswano uRian Malan. Naphezu kobuciko bayo obukhulu kanye nobunkimbinkimbi (โizakhiwo eziphakeme zaseGoli azizange zime esihlabathiniโ, uNaipaul uthi, ngokuzithoba), uNaipaul uzwa ngezinyanga ezisebenza ngezitho zomzimba womuntu eGoli. Uhlangana noWinnie Mandela, ozwakalisa ukudumala kwakhe ngeNingizimu Afrika entsha. U-Naipaul ube esengena ekucabangeni kwakhe okujwayelekile kwezwe esedlule, bese ephetha: โNgemva kobandlululo isinqumo asikwazi ukwenzeka kuze kube yilapho abantu abafisa ukuzibophezela e-Afrika bephula ingxenye ethile ebalulekile yokuphila kwaboโ. Lokhu, yiqiniso, uConradian ongathandeki; futhi, vele, kungamampunge.
Khona-ke, umuntu angakufingqa kanjani ukusebenzelana kukaNaipaul okude, okucishe kuthathe isikhathi eside, ne-Afrika, izwekazi ngokusobala angalithandi? UNaipaul wayeseminyakeni yawo-70, ikhehla eliphethwe isifuba somoya futhi eliqinile lizabalaza ukuhamba, lapho lithatha uhambo olude lokuya e-The Masque of Anarchy: ezikhathini eziningi ukhathazeka ngokuphazamiseka, izinkinga ezincane, kanye nezicelo ezifanele zemali ngababoni, abashisekeli, ingcebo- ababalisi, nabanye ngesikhathi sabo. Wazizwa ngokusobala ukuthi kunokuthile okusha nokubalulekile angakusho nge-Afrika. Engxoxweni ngemva kokushicilelwa kwencwadi, uNaipaul wakhuluma 'ngokukhula kokuzwelana' ne-Afrika okwambuyisela lapho ebudaleni bakhe, โukubhala nge-Afrika ngenye indlelaโฆNgangibheke ukuwohloka kwabantu, njengokungathi. Kwakufanele ngikhethe kakhulu. Ngangingafuni ukubhala ngepolitiki, noma izinkinga zangaphakathi zendawo. Bengifuna nje ukuhlala nezinkolelo eziyisisekelo, uma ngingazithola.โ
Umqondo kaNaipaul wozwelo uyimfihlakalo futhi awusho lutho njenge-Afrika yakhe. Futhi ingabe umsebenzi wababoni, ama-fรฉtichers, ababikezeli benhlanhla uyisibonelo 'sokuwohloka kwabantu'? Ingabe ibalulekile enkolelweni yama-Afrika noma kuwumzamo wokwenza imali okuthi- nakuba ubalulekile kwezinye izimo - empeleni uyingxenye yenkolelo yase-Afrika? Impela, i-Islam eNyakatho neNigeria indala ngokwanele ukuthi ingathathwa njengendabuko lapho? Akunangqondo ukucabangela lezi zinkolo ezimbili ezinkulu, ubuSulumane nobuKhrestu, nezimangalo zazo ezinkulu zokuziphatha, zefilosofi nezobuntu, ezingaphandle kunoma yiliphi izwe lapho zenziwa khona kabanzi. Isikhohlakali esingenalwazi kuphela esingenza izimangalo ezinjalo; futhi nakuba engumbhali ophumelelayo futhi ngezinye izikhathi ohlakaniphile, uNaipaul uye waziveza, ngokuphindaphindiwe, njengomuntu othanda kakhulu lapho i-Afrika kanye nabantu bayo bekhathazekile. Akazange aguquke (igama alithandayo).
Ngakho-ke iMasque yase-Afrika yehluleka, futhi yehluleka kakhulu. Mhlawumbe ama-Afrika kufanele ayeke ukunaka abahambi abacwayizayo - bacula emuva emakhulwini eminyaka adlule, futhi i-Afrika, naphezu kwezinkinga zayo zamanje, iqhubekele phambili.
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