Ulawulo Lomntu Lulinganisiwe Esikalini
Icandelo 3—Ngaba ‘URhulumente Wabona Baphambili’ Ngokwenene Ungoyena Ulungileyo?
I“Aristocracy”: lo ngurhulumente wezihandiba, abantu abambalwa abanamalungelo, okanye abantu abakumgangatho ophezulu ekucingelwa ukuba bakufanelekela ngakumbi ukulawula; i“oligarchy”: ngurhulumente olawulwa ngabambalwa, abantu okanye iintsapho, ngamaxesha amaninzi ngeenjongo ezigwenxa nezokuzingca.
KUBONAKALA kusengqiqweni ukuba uhlobo loyena rhulumente ulungileyo beluya kubakho ukuba ubusekwe ngabona bantu bafanelekileyo. Abona bantu balungileyo ngabafundileyo abafaneleke ngakumbi, nabanobuchule obungakumbi— iqhubela phambili njalo le ngxoxo—yaye ngenxa yoku bakwazi ngokufaneleke ngakumbi ukukhokela abanye. Urhulumente wezihandiba olawulwa ngabantu abanjalo abakudidi oluphezulu usenokuba uneendidi ezininzi ezahlukahlukeneyo; ngokomzekelo, ulawulo lwezihandiba, ulawulo lwezityebi (plutocracy); ulawulo lwabefundisi, ulawulo olungokobuthixo; okanye ulawulo lwamagosa, ulawulo lwabantu abaqeshelwe ukulawula.
Amabutho amaninzi amandulo, phantsi kolawulo lwamadoda amakhulu esizwe okanye iinkosi, ayephantsi kolawulo lwezihandiba. Ngaxa lithile eRoma, eNgilani naseJapan, ukukhankanya nje amathathu, onke la mazwe ayephantsi korhulumente wezihandiba. KwiGrisi yamandulo, igama elithi “aristocracy” (ulawulo lwezihandiba) lalisetyenziswa ukubhekisela kwizixeko ezizimeleyo okanye, iipoleis, apho kwakulawula iqela elincinane labantu. Ngokufuthi iqela leentsapho eziphambili zazisabelana ngegunya. Noko ke, kwezinye iimeko, zimbi iintsapho zazizirhwaphilizela igunya ngokungekho mthethweni zize zimisele uhlobo lolawulo olucinezela ngakumbi.
Njengezinye izixeko ezizimeleyo zamaGrike, mandulo iAtene yayilawulwa zizihandiba. Kamva, njengoko ukuguquka kwempucuko kwakwenza akwabi namandla ukwahlulwahlulwa kwabantu ngenxa yodidi abakulo kwaza kwaphazamisa ukumanyana kwazo, izixeko zalawulwa ngolawulo-melo. Kwelinye icala, iSparta, ekuthiwa yasekwa ngenkulungwane yesithoba Ngaphambi kweXesha Eliqhelekileyo yayilawulwa ngamalungu ambalwa asemkhosini. Esi sixeko kungekudala sayivukela iAtene ekukudala ikho, yaye zozibini ezi zixeko zalwela ukulawula ilizwe lamaGrike ngelo xesha. Ngaloo ndlela, ulawulo lwabaninzi, njengoko kwakunjalo eAtene, lwangquzulana nolawulo lwabambalwa, njengoko kwakunjalo eSparta. Kambe ke, ungquzulwano lwazo lwalubanzi, lubandakanya okungaphezulu nje kokungavisisani ngolawulo lwaseburhulumenteni.
Ingcamango Ebalaseleyo Igqwethekile
Ukwahlukahlukana kwezobupolitika ngokufuthi kwakungumbandela weengxoxo ezingentandabulumko phakathi kwezithandi zobulumko zamaGrike. Owayesakuba ngumfundi kaPlato uAristotle wenza umahluko phakathi kolawulo lwezihandiba nolo lwabantu abambalwa. Ulawulo olupheleleyo lwezihandiba walufaka kuluhlu lohlobo lorhulumente olungileyo, ingcamango ebalaseleyo eyavumela abantu abanobuchule obukhethekileyo nabanemilinganiselo ephakamileyo yokuziphatha ukuba bazinikele ekukhonzeni uluntu ukuze kungenelwe abanye. Kodwa xa lwathi lwaphantsi kwabantu abakumgangatho ophezulu abacinezelayo nabazingcayo, ulawulo olupheleleyo lwezihandiba lwadodobala lwaza lwaba lulawulo lwabantu abambalwa olungenabulungisa. Olu lawulo walugqala njengohlobo lorhulumente ogqwethekileyo.
Ngoxa wayekhuthaza ulawulo ‘lwabaphambili,’ uAristotle wavuma ukuba ukuhlanganisa ulawulo lwezihandiba nolawulo-melo mhlawumbi oko bekuya kuvelisa imiphumo enqwenelwayo, ngcamango leyo esabangela umdla kwabathile abacinga ngezobupolitika. Enyanisweni, amaRoma amandulo ngokwenene azihlanganisa ezi ndidi zimbini zoorhulumente aza aba nomlinganiselo othile wempumelelo. IThe Collins Atlas of the World History ithi, “imicimbi yezobupolitika [eRoma] yayingumcimbi womntu wonke.” Sekunjalo, kwangaxeshanye, “abemi ababengabona batyebileyo nabo babenethamsanqa lokuba ngabantwana begazi bamisela urhulumente wabantu abambalwa abathi phakathi kwabo babelana ngezikhundla zokuba ngoomantyi, iinkokeli zasemkhosini nabefundisi.”
Kwanangasekupheleni kwamaxesha aphakathi nasekuqaleni kwamaxesha anamhlanje, imimandla yabantu baseYurophu yahlanganisa ulawulo-melo nolawulo lwezihandiba kurhulumente wayo. ICollier’s Encyclopedia ithi: “IRiphabliki yaseVenice eyayisabambelele ngokungqongqo kwisithethe, awathi ekugqibeleni uNapoleon wayibhukuqa, ingumzekelo ocacileyo wolawulo olunjalo lwabantu abambalwa; kodwa ubukho bezixeko Ezikhululekileyo Zobukhosi Obungcwele baseRoma, uManyano lweziXeko zaseJamani, needolophu ezizilawulayo zaseNgilani nakwintshona Yurophu butyhila utyekelo olukwanjalo ngolawulo olungqongqo lwabantu abambalwa olwaluphantsi [kwezihandiba] ezithile ezimbalwa kodwa ezaziziphakamisile nezazikudidi oluphezulu lwabantu.”
Kuye ngokusekelwe kwizizathu ezivakalayo kwavunyelwana ngelokuba bonke oorhulumente ngandlela ithile balawulwa zizihandiba, ekubeni bonke bezabalazela ukuba nabona bantu bafanelekileyo basemagunyeni. Ingcamango yodidi olulawulayo iye yayomeleza le ngcamango. Ngoko le ncwadi yeembekiselo iqukumbela ngokuthi: “Ukuthi udidi olulawulayo nokuthi abantu abaphakamileyo kuya kusiba ngamabinzana angoomabizwafane kuchaza oko uPlato noAristotle babesithi kokona kufanelekileyo.”
Iphulo Lokufuna ‘Abaphambili’
Iinkulungwane ngaphambi kokuba kuvele izithandi zobulumko zamaGrike, ibutho labantu elaliphantsi kolawulo lobufeudal (olwalusekelwe kwiinkosi nakubakhonzi) lwalubangela umlinganiselo othile wokuzinza noxolo kwiTshayina yamandulo eyayiphantsi kolawulo lwasebukhosini lwesizwe samaChou. Kodwa emva kowama-722 B.C.E., ebudeni besihlandlo esibizwa ngokuba lixesha leCh’un Ch’iu inkqubo yobufeudal yayisiba buthathaka ngokuthe ngcembe. Kwinxalenye yokugqibela yeli xesha, kwavela iqela elitsha labantu abakumgangatho ophezulu, ababeyilwe ngababesakuba “ngamanene,” ababekhonza kwizikhundla zobufeudal, nabayinzala yezidwangube zakudala. Amalungu olu didi lutsha luphezulu angena kwizikhundla zaseburhulumenteni. Kunjengokuba iThe New Encyclopœdia Britannica ibonisa ukuba, uConfucius, isilumko esaziwayo samaTshayina, wagxininisa ukuba “bubuchule neempawu ezintle zokuziphatha, kunokuzalwa, okwakusenza ukuba ubani afanelekele ukuba yinkokeli.”
Kodwa eYurophu kwithuba elingangeminyaka engamawaka amabini kamva, inkqubo yokukhetha abantu abakudidi oluphezulu, abo bakufanelekele kakuhle ukulawula, yayingenanto yakwenza kangako, ‘nobuchule neempawu ezintle zokuziphatha.’ Unjingalwazi waseHarvard uCarl J. Friedrich uthi “abakudidi oluphezulu eNgilani eyayilawulwa zizihandiba ngenkulungwane yeshumi elinesibhozo babengabantu abakudidi oluphezulu ababesekelwe ngokuyintloko kumnombo wabo wegazi nobutyebi ababenabo. Oku kwakunjalo nangeVenice.” Wongezelela ngokuthi: “Kwamanye amazwe anjengePrussia yenkulungwane yeshumi elinesibhozo, udidi lwabantu abaphezulu lwalusekelwe kumnombo wegazi nobuchule obungokwasemkhosini.”
Ingcamango yokuba iimpawu ezifanelekileyo ‘zabantu abafaneleke ngakumbi’ ezazidluliselwe kwinzala yabo yafak’ isandla ekuvelisweni kohlobo lomtshato owawuqheliselwa kulawulo lwemonarchy kwimihla yamandulo. Ebudeni bamaXesha Aphakathi, ingcamango yokuba kudidi oluphezulu ngokwemvelo yanda. Ukutshata umntu nje oqhelekileyo kwakufana nokusingela phantsi isizwe sezidwangube, ukonakaliswa komthetho ongokobuthixo. Amalungu olawulo lwemonarchy ayenyanzelekile ukutshata kuphela abo bazalwa zizidwangube. Le ngcamango yokuba kudidi oluphezulu ngokwemvelo kamva yabangela ukuqiqa okuthethelelwa ngokungakumbi—oko kokuba ukuba kudidi oluphezulu kwakusekelwe kumalungelo aphucuke ngakumbi, imfundo, iziphiwo, okanye izinto ezinokuphunyezwa.
Umgaqo owaziwa njengothi noblesse oblige wawuyilelwe ukuqinisekiswa ukuphumelela kolawulo lwezihandiba. Intsingiselo engqalileyo ethi “nobility obligates,” ichaza “imbopheleleko yokuba ngobekekileyo, onobubele, nokuziphatha okufanelekileyo nto leyo inxityelelaniswa nabantu bodidi oluphezulu okanye abangabantwana begazi.” Ngenxa yokuba “bekudidi oluphezulu,” abo bazelwe zizihandiba babebophelelekile ukwanelisa iintswelo zabanye ngendlela efanelekileyo. Lo mgaqo wawusetyenziswa kulawulo lwezihandiba olunjengolo lwaseSparta yamandulo, eyayinyanzelisa abaphumi-mkhosi bayo ukubeka izilangazelelo zabanye ngaphambi kwezayo, yaye kwakunjalo nangodidi lwabaphumi-mkhosi baseJapan, amasamurai.
Ulawulo Lwezihandiba Lufunyaniswa Lulula
Ukungagqibeleli kolawulo lwezihandiba kucaciswa ngokulula. KwiRoma yamandulo, kuphela ngabantwana begazi, ababesaziwa njengoosolusapho, ababenelungelo lokuba ngamalungu eBhunga likaRhulumente wamaRoma. Abantu abaqhelekileyo ababesaziwa njengezixhwitha-ntamo, babengenalo ilungelo elinjalo. Kodwa ekubeni ayengengawo nakancinane amadoda ‘anobuchule naneempawu ezintle zokuphatha,’ njengoko uConfucius wayefuna kube njalo kubalawuli, amalungu eBhunga likaRhulumente aba ngawonakeleyo nacinezelayo ngakumbi. Oku kwaphumela kwizidubedube zasekuhlaleni.
Phezu kwawo nje amaxesha eenguqulelo eziphindaphindeneyo, iBhunga likarhulumente wabantu abambalwa laqhubeka, ubuncinane de uJulius Caesar wamisela ulawulo lobuzwilakhe kwiminyaka embalwa ngaphambi kokuba agwintwe ngowama-44 B.C.E. Emva kokufa kwakhe, urhulumente wolawulo lwezihandiba waphinda wavuselelwa, kodwa ngowama-29 B.C.E. wayesele ephinde wathatyathelwa indawo. ICollier’s Encyclopedia icacisa isithi: “Ngenxa yokwanda kwegunya, ubutyebi nomhlaba waseRoma, ulawulo lwezihandiba lwaba lulawulo lwabantu abambalwa olonakeleyo, yaye ukuphulukana kwalo nenkxaso yabantu kwabonakala ngokuphulukana kwalo nentlonelo yabantu ngokubanzi. Ukuwa kwalo kwavelisa ulawulo olupheleleyo lwemonarchy.”
Kangangeminyaka emalunga ne-1 200 eyalandelayo, eYurophu kwakuqheleke oorhulumente bolawulo lwezihandiba, nangona babebizwa ngokuba lulawulo lwemonarchy. Kungekudala iinguqulelo ezininzi zobupolitika, ezoqoqosho nezingokwempucuko ngokuthe ngcembe zayiguqula le nkqubo. Kodwa ebudeni balo lonke elo xesha, amalungu olawulo lwezihandiba lwaseYurophu aqhubeka enegunya, ekwazi ukuphinda azuze imihlaba yawo nempembelelo yawo yokucinezela ngokusebenzisa imikhosi, ngoxa ayephila ngokudla izinto zabanye, ebaxhaphaza, engoontamo-lukhuni yaye engakhathali.
Ngeminyaka yee-1780 ulawulo lwezihandiba lwangena engxakini enkulu. ULouis XVI waseFransi, ezifumanisa enobunzima obungokwasemalini, wawacenga amalungu olawulo lwezihandiba lwaseFransi ukuba awancame amanye amalungelo awo. Kodwa kunokuba amxhase, asebenzisa eli thuba lokuba esengxakini, ngethemba lokulusingela phantsi ulawulo lwemonarchy aze azuze igunya lawo awayelahlekene nalo. UHerman Ausubel, unjingalwazi wembali kwiYunivesithi yaseColumbia ucacisa esithi: “Enganelisekanga kukulawulwa kwabantu, ngukumkani, ongummeli wolawulo lwezihandiba, [amalungu olawulo lwezihandiba] ayefuna ukuba ulawulo lwezihandiba lube nabameli abakwazizihandiba.” Esi simo sengqondo safak’ isandla ekuqaliseni kweMvukelo yaseFransi yowe-1789.
Ezi ziganeko zezisa iinguqulelo ezinkulu eFransi ezaba nemiphumo efikelela kude. Ulawulo lwezihandiba lwaphelelwa ngamalungelo alo akhethekileyo, inkqubo yolawulo lobufeudal yapheliswa, kwenziwa iSibhengezo Samalungelo Abantu nesaBemi, sibhengezo eso esathi saba ngumthetho. Ukongezelela koku amagunya abefundisi asikelwa umda ngokwasemthethweni.
Urhulumente wabambalwa—enoba aba bambalwa bebecingelwa njengabona baphambili—uye wabekwa esikalini ngabaninzi waza wafunyaniswa elula.
Ekugqibeleni Kufunyanwa ‘Abaphambili’
Isibakala esicacileyo sokuba ‘abona baphambili’ bengasoloko bephila ngendlela ababizwa ngayo salatha obunye bobuthathaka obuyintloko ‘borhulumente wabona baphambili,’ obubobu, kukho ubunzima bokufumanisa enoba ngoobani ‘abona baphambili,’ ngokwenene. Ukufikelela iimfuneko zokuba ngoyena ufanele ukulawula, kufuna okungakumbi kunokuba sisityebi nje ukuzalwa zizidwangube, okanye ukuba nobuchule obungokwasemkhosini.
Akunzima ukuqinisekisa ukuba ngabaphi na oogqirha, abapheki, okanye abenzi bezihlangu abangabona baphambili. Ngokulula nje sijonga kwimisebenzi yabo noko bakuvelisayo. UNjingalwazi uFriedrich uthi: “Noko ke, ngorhulumente, imeko ayilula kangako.” Ingxaki kukuba abantu abavumelani ngoko urhulumente afanele abe kuko noko afanele akwenze. Kwakhona, usukelo lukarhulumente ngokuqhubekayo luyaguquguquka. Ngaloo ndlela, kunjengokuba uFriedrich esithi: “Kusoloko kungaqinisekwanga ngabo bakumgangatho ophezulu.”
Ukuze ‘urhulumente wabona baphambili’ abe ngoyena ulungileyo ngokwenene bekuya kufuneka ukuba abantu abakumgangatho ophezulu bakhethwe ngumntu onolwazi olungaphezu kolomntu nongasileliyo ekugwebeni. Bekuya kufuneka ukuba abo bakhethiweyo ibe ngabantu abangaxengaxengiyo kwingqibelelo yabo yokuziphatha, abazinikele ngokupheleleyo kusukelo olungaguquguqukiyo lorhulumente wabo. Ukukulungela kwabo ukubeka intlalontle yabanye ngaphambi kweyabo bekuya kufuneka kungathandatyuzwa.
IBhayibhile ibonisa ukuba uYehova uThixo sele elukhethile udidi lwabantu abanjalo—uNyana wakhe uYesu Kristu neqaqobana labalandeli bakhe abathembekileyo—yaye ubamisele ukuba balawule phezu komhlaba kangangeminyaka eliwaka. (Luka 9:35; 2 Tesalonika 2:13, 14; ISityhilelo 20:6) Ngokungafaniyo nabantu abasilelayo kodwa njengezidalwa zokomoya ezingenakufa nezingasileliyo, uKristu nabalawuli kunye naye baya kuthululela umhlaba ngeentsikelelo zoxolo oluhlala luhleli, unqabiseko nolonwabo, bebuyisela uluntu emfezekweni. Ngaba ukhona urhulumente wabantu—‘kwanorhulumente wabona baphambili’—okwaziyo ukunikela oko?
[Ibhokisi ekwiphepha 24]
Ulawulo Lwabantu Abambalwa Lwezi Mini
“Utyekelo lolawulo lwabambalwa . . . luye lwaphawulwa kubo bonke oorhulumente abanabameli abaqeshiweyo beenkqubo eziphambili zobupolitika. Ibutho elandayo lanamhlanje norhulumente walo libeka igunya elikhulu ezandleni zeengcaphephe ezingabalawuli nakwiikomiti zazo. Kwanakumaziko angokwasemkhosini, akukafunyanwa sicombululo sanelisa ngokupheleleyo kwingxaki yokuba aba bameli baqeshiweyo banokuphenduliswa njani yaye igunya labo linokusikelwa njani umda ngaphandle kokuba, kwangaxeshanye kuthotywe umgangatho nokuba sengqiqweni kwenkqubo yokuwiswa komgaqo-siseko.”—The New Encyclopœdia Britannica.
[Umfanekiso okwiphepha 23]
UAristotle wayekholelwa kwelokuba ukuhlanganiswa kolawulo lwezihandiba nolawulo-melo kwakuya kuvelisa olona hlobo lululo lorhulumente
[Inkcazelo]
National Archaeological Museum, Athens