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Ngisanda kuqeda inoveli yokugcina kaZola ethi โIqinisoโ (1902). Nakuba ingeyona eminye yemisebenzi yakhe emikhulukazi, ukuyifunda kwakuyisipiliyoni futhi kusenezifundo ezibalulekile kubantu ababambe iqhaza kwezepolitiki ezithuthukayo namuhla.
Ukuze unikeze isizinda esithile, โIqinisoโ kuwukusetshenzwa kabusha kwenganekwane kwe Indaba kaDreyfus (1894-1906), uZola ayebandakanyeka kakhulu kuyo. Izimo zithe ukuhluka. Ikhuluma ngothisha wesikole ongumJuda, osolwa ngokungeyikho ngokudlwengula nokubulala ingane, esikhundleni sikaDreyfus, owayeyisikhulu sezempi esolwa ngokungeyikho ngokuyinhloli yeJalimane. 'Isitha' iSonto LamaKatolika hhayi ibutho. Ngaphandle kwalokho, indaba yenoveli ifana kakhulu nezehlakalo zempilo yangempela yendaba kaDreyfus.
Njengoba isihloko sibonisa, indikimba eyinhloko yale ncwadi impi phakathi kwamandla aqhubekayo engqondo neqiniso, ngokumelene namandla ezombusazwe asabelayo kanye nezithakazelo ezinikezwayo. Le mpi isaqhubeka nanamuhla, okuyikhona okwenza le ncwadi ibe nokubaluleka kwayo kwesimanje. Izinhloso zihlukile, kodwa impi iyafana.
Encwadini, nasendabeni ka-Dreyfus, amandla anamandla okuphendula kwakuwumshini wokunyathelisa ophikisana nama-semitic. Ngaphandle kwengcindezi eyaba nayo, uSimon (uthisha wesikole osolwa ngokungafanele encwadini), noma uDreyfus babengeke batholakale benecala. Namuhla umshini wokunyathelisa awuwona u-anti-Semitic, kodwa ngingaphikisa ukuthi amazinga omzwelo aphikisana namaSulumane akhulunywayo ayaqhathaniswa uma engalingani. Khona-ke, abezindaba basola amaJuda ngokusobala ngokudinga igazi lezingane ezincane ngemikhuba yawo. Kulezi zinsuku, angicabangi ukuthi ungakwazi ukubalekela noma yini engenangqondo (nakuba ngingafakazelwa ukuthi angilona iqiniso), kodwa sinesimo samaphephandaba esitshela ukuthi i-Islam ikhuthaza abantu ukuthi bafel' ukholo futhi bayothola izintombi ezingama-72. ezulwini njengomvuzo wabo.
Encwadini, kunezinto eziningi ezithandwayo futhi itulo eliyinkimbinkimbi nepolitiki ligxile ekusebenzeni kwabo kwangasese. Okuyinhloko kuzo iSonto LamaKatolika. Isigebengu sangempela esisencwadini uthisha kanye noMfowethu esikoleni samaKhatholika, futhi iBandla lenza konke elingakwenza ukuvala lokhu kusukela ekuqaleni nje. Mhlawumbe ngeke kumangaze ukuthi eminyakeni engaphezu kwekhulu edlule, njenganamuhla, iSonto LamaKatolika lalihileleke ekwenzeni nasekufihleni ukuxhashazwa kwezingane. Odabeni lukaDreyfus, inzalo eyinhloko yayiyibutho. Kuzo zombili izimo, kwasheshe kwacaca ukuthi ubani owayenecala langempela kubo bonke ababewazi amaqiniso. Namuhla, akucaci ukuthi ubani onentshisekelo enkulu 'empini yobuphekula'. Impela, baningi abenza inzuzo ngakho: izinkampani zikawoyela, osonkontileka 'bezokuvikela', amafemu akha futhi anakekele isimo sokubhekwa, futhi, yebo, osopolitiki kanye nezikhulu.
Encwadini nasendabeni ka-Dreyfus, bekubaluleke kakhulu ukuthi ukuqulwa kwecala kungenziwa esidlangalaleni. Kule ncwadi kunqunywe ukuthi ubufakazi (obuhlobene nokudlwengulwa nokubulawa kwengane) bushaqisa kakhulu ukuthi umphakathi ungabuzwa ngakho-ke icala liqulwa ngasese. Odabeni lukaDreyfus, kubhekwe ukuthi lungabi sesidlangalaleni ngoba ubunjalo bobufakazi buzobeka izimfuno zezwe engcupheni. Namuhla, uhulumeni uthi ukuqulwa kwecala lobuphekula kufanele kuqhutshwe ngasese ngesizathu esifanayo, ngakho-ke ukuhlolwa kokuthi lokhu kuholele kanjani ekuphendukezelekeni kobulungisa odabeni lukaDreyfus kufike ngesikhathi.
Empeleni okuwukuphela kobufakazi obumelene noDreyfus kwakuwumbhalo (the ukushelela) eyayibhalwe esandleni esasifana nesandla sikaDreyfus (kwenzeka okufanayo encwadini). Ecaleni (inkantolo yezempi umphakathi owawungakwazi ukuya kuyo), 'uchwepheshe we-graphologist' wafakazela ukuthi umbhalo wesandla wawufana. Kwatholakala ukuthi isazi sokuqala sokuthwebula ibutho esasiye sathintwa sasithe mancane amathuba okuthi kube okufanayo. Ingxenye yalokho kamuva okwashintsha umbono womphakathi wavuna uDreyfus kwaba yilapho le ncwadi inyatheliswa futhi abantu abahlukahlukene babona ukuthi ngeyomuntu onecala futhi beza ngaphambili. Ngenxa yokuthi icala lalingekho esidlangalaleni, lobu bufakazi obungenangqondo bavunyelwa ukuba bunqume isiphetho sikaDreyfus. Ngaphezu kwalokho, 'idosi eyimfihlo' yolwazi yanikezwa amajaji futhi ayizange yenziwe ukuba itholakale ku-Dreyfus' ukuzivikela. Futhi, uhulumeni namuhla uthi usongo lobuphekula luthethelela lesi sinyathelo.
Njengoba ngishilo, indaba yencwadi iyimpi yokucabanga neqiniso ngokumelene namandla okusabela kanye nezintshisakalo zangaleso sikhathi. Kuyathakazelisa ukucabanga ukuthi le mpi ihamba kahle kangakanani namuhla. Isiqephu esilandelayo sisikisela izinga lokungazi kwangaleso sikhathi, futhi njengoba umhumushi ephawula, sisekelwe emibikweni yamaphephandaba yangaleso sikhathi.
Wethula udaba lwezezimali olungajwayelekile ngamabhondi ezindlu ePharadesi, ibhondi ngayinye inenani lamafranc amahlanu. Lesi sifunda besigcwele amasekhula kanye nama-prospectuses achaza ukusebenza kwalezo zitshalomali embusweni wezulu. Ngebhondi ngayinye kwakukhona amakhuphoni ayishumi engxenye yefranc, emelela imisebenzi emihle, imithandazo, nezixuku okwakukhokhwa njengenzalo emhlabeni, futhi engahlengeka ezulwini ehhovisi lika-St. Antony owenza izimangaliso. Izinkokhelo nazo zanikezwa ukuze kuhehwe ababhalisile. Amabhondi angamashumi amabili anikeze ilungelo lesifanekiso esinemibala songcwele, futhi ikhulu lifake umshwalense wesisindo sonyaka ukuze kuzuze umniniyo ngokukhethekileyo. Ekugcineni, kusho i-prospectus, igama lika-St. Antony's Bonds lanikezwa lesi sikripthi, ngoba kwakunguye ongcwele owayezosihlenga ngokuphindwe kayikhulu emhlabeni olandelayo. Futhi isimemezelo saphetha ngala mazwi: 'Lezi ziqinisekiso ezinamandla angaphezu kwawemvelo zenza lezi zibopho ziphephe ngokuphelele. Ayikho inhlekelele yezimali engabasongela. Ngisho nokubhujiswa komhlaba, ekupheleni kwesikhathi, kuzozishiya zisebenza, noma kunalokho kuzobeka ababambe iqhaza ekujabuleleni inzuzo egcwele.'
Lesi siqephu siyathakazelisa ngenxa yezizathu ezahlukahlukene. Ngokwami, ngithole kungimangaza ukuthi muva nje ngasekupheleni kwekhulu le-19 iBandla lalizokwenza lolu hlobo lwento (engakholelwa ukuthi yashabalala ngemva kokuba imfundiso yezono eyaholela ekudalweni kobuProthestani ngekhulu le-16). Kuyathakazelisa futhi ukuthi abanye sebehambe ibanga elingakanani kusukela ngalezo zinsuku, nokuthi abaningi abakaze (cabanga ngazo zonke izithembiso zamahlelo nezinkolelo-ze).
Encwadini isizathu siyathuthuka futhi ekugcineni siyanqoba ngemizamo yothisha besikole samabanga aphansi. Ithiyori kaZola (futhi ngicabanga ukuthi iseyinhle), yayiwukuthi uma ukwazi ukugxilisa izingane uthando lweqiniso, nokujwayela ukucabanga, lokhu kuzogcina kuxazulule zonke izinkinga zomphakathi. Engxenyeni eyinhloko yencwadi, intuthuko ihamba kancane ngendlela emangalisayo futhi ayiqiniseki neze. Ngemva kwesizukulwane semizamo yomlingiswa oyinhloko uMarc, izingane manje esezikhulile ziye zathuthuka ekukholelweni konke okushiwo ngothisha ongumJuda uSimon, zaya ekukholelweni ukuthi ubufakazi cishe abulungile ngokwanele ukuba bubekwe icala kodwa abuyona into ebakhathazayo. . UZola kunalokho uchitha incwadi ngezahluko ezimbalwa zokugcina lapho iqiniso nokucabanga kuthuthuka ngokuzumayo ngokugxuma okukhulu nemingcele, okuholela ohlotsheni lwe-Utopia. Uma ufunda incwadi, ngikweluleka ukuthi weqe lezi zahluko.
Ngicabanga ukuthi kuyathakazelisa ukuqhathanisa le thiyori yenqubekelaphambili yomphakathi nemibono yakamuva ye-socialist 'yokukhulisa ukwazi' kanye nemibono yoguquko lwenguquko. Kungumbono wesikhathi eside, futhi uthi asikwazi ukuzuza izinguquko ezinkulu ekwakhiweni komphakathi ngaphandle uma ukuthambekela kwenani labantu kubonisa uguquko esakhiweni. Akunakwenzeka, kulo mbono, ukuba nomphakathi onobulungiswa nokhululekile uma abantu balowo mphakathi bengayihloniphi imibono yobulungisa nenkululeko. Ngakho-ke, kulo mbono, umsebenzi wethu wokuqala kufanele ube imfundo. Ezahlukweni ze-Utopian zencwadi yakhe, inhloko yekolishi lokuqeqesha othisha isho lokhu okulandelayo, okungase kulalelwe namuhla:
Into eyodwa engijabulisayo, futhi ongayibalulanga, ukuthi kulezi zinsuku abafundi baqashwa kalula kakhulu emakolishi okuqeqesha. Okwakungenza ngikhathazeke kakhulu ezikhathini zangaphambili ukungathenjwa, indelelo okwawela kuyo umkhakha wobuthishela, ungakhokhelwa, ungahlonishwa njengoba wawunjalo. Kodwa njengoba amaholo enyusiwe, manje njengoba udumo lwangempela luthinta amalungu athobekile omsebenzi, abantu abazobhapathizwa bafika bevela kuzo zonke izingxenye, ukuze umuntu akwazi ukukhetha nokukhetha, futhi akhe abasebenzi abahle kakhulu.
Kuyithiyori enzima ukukholelwa kuyo njengesishoshovu sezenhlalakahle, ngoba kungenzeka kakhulu ukuthi ushintsho oluncane noma olungabonakali oluzobonwa esikhathini sethu sokuphila uma silulandela. Ngezingozi ezinqunyelwe isikhathi zokuguquka kwesimo sezulu, kungase kungabe kusaba imodeli esimeme yenqubekelaphambili. Sesikushilo lokho, uma ufuna ukukhombisa ukweseka kwakho le thiyori embukisweni olandelayo oya kuwo, leli culo layo:
Yini esiyifunayo?
Intuthuko kancane kancane!
Sifuna nini?
Ngokuhamba kwesikhathi!
Esinye isihloko empini yokucabanga neqiniso encwadini umzamo ongalingani odinga ukwenziwa yilabo abasohlangothini lweqiniso. Kudingeka kuphela ubufakazi obubuthakathaka kakhulu ukukholisa othile ngokuthile afisa ukukukholelwa, kodwa kuthatha ubufakazi obuqandโ ikhanda ukuze ukholwe othile ngokuphambene. Elinye lamaqhinga eBandla kanye noshicilelo encwadini ukwazisa ngokuphindaphindiwe izingcezu ezintsha zobufakazi obuthaka kakhulu obumelene noSimon (ezikhathini eziningi obuqanjwe ngokuphelele). Ubufakazi abugculisi, futhi esimweni ngasinye ekugcineni kuboniswa njengephutha, kodwa lokho kucishe kuhambisane nephuzu. Iphuzu liwukuthi lobu bufakazi obuncane bungabambelela kubo abafuna ukukholelwa ukuthi unecala.
Iqhinga elifanayo liyabonakala namuhla. Icala lakamuva lombiko weLancet ngenani lokufa ngokweqile okubangelwa impi yase-Iraq iyisibonelo. Abagxeki bombiko badinga kuphela ukugqamisa iphutha elithile elincane noma iphutha elisobala futhi bazizwe benesizathu sokuyibhala yonke into. Lokhu kuchazwe nguDaniel Davies ngokuthi โUkugxeka Okulimazayoโ. Labo abaphikisana nezindlela ezinengqondo zocwaningo kufanele basebenze kanzima kakhulu ukuze babonise ukuthi ukugxeka okubi ngakunye akuvumelekile, kodwa abagxeki bangakwazi ukukhiqiza ngobuvila iphutha elithile elisha ngomsebenzi omncane kakhulu. I Deltoid blog usenesikhathi eside ekule mpi. Nakuba lona kuwumsebenzi omuhle futhi obalulekile, nginomuzwa wokuthi kungase kuthene amandla abasekeli bokucabanga, futhi enze okuncane ukuqhubekisela phambili injongo. Kungaba okuthakazelisayo ukucabanga ngaleli phuzu mayelana nempi yesikhathi eside yokukhombisa ukuthi ugwayi ubangela umdlavuza, kanye namanje ukukhombisa ukuthi izingozi zokuguquguquka kwesimo sezulu zingokoqobo.
Ngokwepolitiki, le ncwadi iyathakazelisa kakhulu futhi kukonke ithatha isimo sengqondo esifanele. Kukhona itimu eyodwa embi edlulayo nokho: ukucwasa ngobulili. Kanye nezimpi zezombangazwe, kukhona ezomuntu siqu. UMarc kufanele abhekane nomkakhe uGenevieve othatheka ngenkolo. UZola upenda lokhu njengesizathu ephikisana nenkolo, owesilisa njengesizathu nowesifazane njengenkolo. Kuyisu elihle ukuhlanganisa indaba yomuntu siqu yenoveli nendikimba yayo yezepolitiki, kodwa ayivikeleki nhlobo. Lokhu, kanye nezahluko ezimbalwa zokugcina ezimbi ze-Utopian, zingamaphutha amakhulu encwadi. Ngaphandle kwalokho, engingakusho ngokumelene nayo ukuthi iyahamba kancane ezingxenyeni. Ngiyincoma kunoma ngubani onentshisekelo kwezepolitiki noshintsho lwezepolitiki. Incwadi, kanye nomlando wendaba kaDreyfus, kunokuningi okumele kusitshele khona namuhla.
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Nikela