Isizathu Sokuba UManyano Lwalufuneka
IMFAZWE YEHLABATHI I yayiyintlekele yeminyaka emine ebulalayo nebhuqayo, ekungazange kubekho injengayo ngaphambili. Ehlulahlulwe angamaqela amabini aphikisanayo namanyeneyo, onke amagunya amakhulu ehlabathi, namanye amazwe, aqalisa ukulwa, ilelo icala lizingomb’ isifuba lisithi liza koyisa, likhuthazwa yigwatyu nemiyeyezelo yabemi abakhohlisekileyo ababecinga ukuba imfazwe yayisisiganeko esizukileyo sobuqhawe.
Kodwa kwisithuba nje seenyanga ezimbalwa, ihlabathi layiqonda kabuhlungu ilahleko ebangelwa yimfazwe. Yaye xa yaphelayo, indyikitya yokufa, ukutshatyalaliswa ngokungenalusini kwabantu nezinto eziphathekayo, yalishiya ihlabathi lintyumpantyumpeka etyaleni elikhulu lemfazwe. Kwakufuneka kwenziwe okuthile ukuze kuthintelwe ukuqhambuka kongquzulwano olunjalo kwakhona. Kutheni kungenziwa ilungiselelo anokuthi ngalo amazwe akwazi ukucombulula ukungavisisani kwawo ngoxolo kunokuba akucombulule ngezigalo? Ngaba leyo yayiyimbono entsha? Akunjalo.
Isizathu Sokungaphumeleli Kwemigudu Yangaphambili
Ngaphambi kweMfazwe Yehlabathi I, kwamiselwa inkundla yokuzama ukucombulula ukungavisisani ngoxolo. Le yayiyiNkundla Esisigxina Yoxolelaniso (Permanent Court of Arbitration) EHague eNetherlands. Ekuqaleni kweminyaka yee-1900, abantu abaninzi babenethemba lokuba yayinokuba yindawo yokucombulula ukungavisisani kunokubhenela emfazweni. Kodwa yintoni eyenzekayo kwiNkomfa Yoxolo YaseHague ngowe-1899 nangowe-1907 eyathi yakhokelela ekumiselweni kwale nkundla, ngokuqhelekileyo eyaziwa ngokuba yiNkundla YaseHague?
Kuzo zombini ezi ntlanganiso amazwe awayenabameli awazange avume ukuluthobela uxolelaniso olwalunyanzelwa, ibe awazange avume ukumisela inani eliqingqiweyo okanye ukunciphisa oovimba bawo bezixhobo. Enyanisweni, asikhaba ngawo omane nasiphi na isindululo sokubeka phantsi izixhobo aza aluthintela naluphi na ucwangciso olwaluya kuwabophelela ekucombululeni ukungavisisani kwawo ngoxolelaniso.
Ngaloo ndlela, xa iNkundla YaseHague yathi ekugqibeleni yaqalisa ukusebenza, amazwe ayeqinisekise ukuba yayingakumiseli mda ukuzimela geqe kwawo. Njani? Ngokusebenzisa icebo elilula: Ukusa ityala phambi kwabagwebi akwenza kwaba ngumcimbi wokuzikhethela. Yaye amazwe awayesiya kule nkundla ukuze kulungiswe ukungavisisani kwawo ayengabophelelekanga ukuba azamkele nakanjani na izigqibo eyayizinikela.
Noko ke, eli cebo lokulondoloza ulongamo lwamazwe lalubeka engozini uxolo nonqabiseko lwehlabathi. Ngoko ukhuphiswano lokufumba izixhobo lwaqhubela phambili lungathintelwa lwade ekugqibeleni ehlotyeni lowe-1914 lwabangela ukuba uluntu ngokungenalusini luqhumise oombayimbayi abathi baphelisa uxolo lwehlabathi.
Into exakayo kukuba njengoko uxolo lwaluphela, iSerbia, kwimpendulo yayo kwisisongelo sokugqibela seAustria, yavakalisa ukukulungela kwayo “ukusamkela isivumelwano soxolo, ngokuwuyekela lo mbandela . . . kwisigqibo seNkundla YaseHague Yamatyala Amazwe Ngamazwe.” Kodwa ekubeni ukusetyenziswa kweNkundla YaseHague yayingumcimbi wokuzikhethela, iAustria ayizange izive inyanzelekile ukusamkela esi “sivumelwano soxolo” esasinokwenziwa. Ngoko ukuze kulondolozwe uxolo kwabhengezwa imfazwe—ibe abantu abangaphezu kwama-20 ezigidi ababengabandakanyekanga nababebandakanyekile emfazweni baphulukana nobomi babo ukuze lufunyanwe!
Abefundisi Bafuna UManyano
NgoMeyi 1919, ubhishophu wamaEpiscopal uChauncey M. Brewster kwingqungquthela yesithili esiphantsi kwakhe eUnited States wavakalisa ukuba “ithemba lehlabathi loxolo lobulungisa noluhlala luhleli lixhomekeke ekwenziweni ngokutsha komthetho weentlanga phantsi kwegunya elitsha. . . . Umthetho wamazwe ngamazwe ufanele ube negunya elingqongqo ngakumbi kunezigqibo zeNkomfa YaseHague [eyamisela iNkundla YaseHague]. Ngoko ke, intsebenziswano yamazwe ifanele ibe phantsi kombutho othile oneempawu zesivumelwano okanye umanyano.”
UMercier owayeyikhadinali yamaRoma Katolika eBelgium wayenoluvo olufanayo. Kudliwano-ndlebe kunye naye ngoMatshi 1919 wathi: “Kum kubonakala ukuba umsebenzi oyintloko wooRhulumente kukunika isizukulwana esizayo isiqabu kulwaphulo-mthetho olunganqwenelekiyo ihlabathi eliseva intlungu yalo.” Amazwe awayexoxa ngesivumelwano soxolo saseVersailles wawabiza ngokuthi ‘ngabavuseleli behlabathi elitsha’ yaye wakhuthaza ukusekwa komanyano lwezizwe ukuze kufikelelwe olu sukelo. Wayenethemba lokuba olu manyano lwaluya kuba ngumlondolozi woxolo ofezekileyo.
Iphepha lokuqala leThe New York Times kaJanuwari 2, 1919 lalinalo mxholo ulandelayo: “UPopu Unethemba Lokusekwa KoManyano Lwezizwe.” Kwisiqendu salo sokuqala lavakalisa oku: “Kwisigidimi soNyaka Omtsha esiya eMerika, . . . uPopu Benedict uthe kukho ithemba lokuba iNkomfa Yoxolo yayinokubangela ulungelelwaniso lwehlabathi elitsha, noManyano Lwezizwe.” Kwisigidimi sakhe upopu akazange alisebenzise ibinzana lokoqobo elithi “ulungelelwaniso lwehlabathi elitsha.” Noko ke, ngenxa yendlela awawabalaselisa ngayo amathemba oManyano iOfisi yeAssociated Press okanye eyeVatican Press ngokucacileyo yacinga ukuba elo binzana lifanelekile.
Khawucinge ngala mathemba ngokwamaxesha awavakaliswa ngawo. Uluntu olukhathazekileyo lwalukhala lufuna ukuba imfazwe iphele. Iimfazwe ezininzi gqitha kumazwe amaninzi gqitha zazibangele umonakalo olusizi. Yaye ngoku eyona inkulu kuzo zonke ekugqibeleni yayiphelile. Kwihlabathi elalilangazelela ngamandla ithemba, amazwi kapopu ahlala enkenteza: “Kwanga lungazalwa olo Manyano Lwezizwe oluya kuthi, ngokuphelisa ukugaywa kwamajoni, lunciphise izixhobo; oluya kuthi, ngokuseka iinkundla zamatyala zamazwe ngamazwe, luphelise okanye lucombulule iingxwabangxwaba, oluya kuthi, ngokusekela uxolo ngesiseko esiluqilima, luqinisekise umntu ngamnye inkululeko nangamalungelo alinganayo.” Ukuba uManyano Lwezizwe lwalunokukuphumeza konke oko, eneneni lwaluya kuludala “ulungelelwaniso lwehlabathi elitsha.”
Izizathu Zokusilela Kwalo
Iinjongo neendlela zoManyano zokwenza izinto zavakala zintle kakhulu ezindlebeni yaye zisebenziseka. Uxwebhu lwesiVumelwano soManyano Lwezizwe lwabonisa ukuba injongo yalo ‘yayikukukhuthaza intsebenziswano yamazwe ngamazwe nokufumana uxolo nonqabiseko lwehlabathi lonke.’ Ukufumana uxolo nonqabiseko kwakuxhomekeke kwintsebenziswano yamazwe ‘nasekwamkeleni kwawo imigaqo yokungabheneli emfazweni.’
Ngaloo ndlela, ukuba kwakuvela ukungavisisani okunzulu, amazwe abandakanyekileyo nangamalungu, ekubeni enze isifungo sokuba aya kugcina uxolo, kwakufuneka ukuba adlulisele imbambano yawo “kwinkundla yoxolelaniso okanye izinziswe ngumgwebi okanye iBhunga [loManyano] lenze uphando ngayo.” Ukongezelela, kwinkqubo yalo yokugcina uxolo uManyano Lwezizwe lwabandakanya iNkundla Esisigxina Yoxolelaniso, EHague. Kwakucingelwa ukuba ngokuqinisekileyo konke oku kwakuya kukuphelisa ukuba sengozini yokubakho kwenye imfazwe enkulu. Kodwa akuzange kube njalo.
Ngokutsho kwabanye ababhali-mbali, esinye isizathu sokuba uManyano lungaphumeleli ukulondoloza uxolo sasikukusilela ‘kwamalungu alo amaninzi ukuqonda ilahleko eyayibandakanyekile ukuze kubekho uxolo.’ Ukuqingqa ubungakanani bezixhobo kwakunendima ebalulekileyo koku. Kodwa amazwe ayengazimisele ukumelana nale lahleko. Ngoko iziganeko ezazenzekile zabuya zenzeka—ngokuthe chatha kunangaphambili. Kwakhona amazwe aqalisa ukukhuphisana ngokufumba izixhobo. UManyano aluzange lukwazi ukuweyisela amazwe ekubeni asebenzisane ekukunqumamiseni oku. Zonke izibongozo neengxoxo azizange ziphulaphulwe. Amazwe asilibala isifundo sowe-1914: Imizi-mveliso emikhulu yezixhobo ityekela ekuveliseni imvakalelo yolwaneliseko lokuba ngowongamileyo ngokwasemkhosini.
Imfuneko yokuqonda ukubaluleka ‘konqabiseko lwamazwe onke’ yayiyenye indima ebalulekileyo ukuze kubekho uxolo. Ukuhlaselwa kwelizwe elinye kwakufanele kujongwe njengokuhlaselwa kwawo onke. Kodwa eneneni kwenzeka ntoni xa elinye lawo labhenela kuhlaselo kunakuthethathethwano? Kunokuba asebenzisane ngokumanyeneyo ukuze aphelise iimbambano, amazwe azahlulahlula aba ngamaqela awahlukahlukeneyo nabunjwe ngamazwe amanyeneyo, efuna ukukhuselana. Yayiyinkohliso efanayo eyawabangela azibona ekwinyophane awayekuyo ngowe-1914!
Kwakhona uManyano lwathamba amadolo ngokwala kweUnited States ukuba lilungu lalo. Abaninzi bacinga ukuba ‘yayilelona gunya likhulu nelalinento yonke yokulwenza lusebenze’ yaye ubukho beMerika kuManyano kwakunokulunika umlinganiselo wokuba nempembelelo elizweni jikelele nto leyo eyayibaluleke kakhulu ekuphumeleleni kwalo.
Kodwa kwakukho ezinye izizathu zokusilela koManyano. Khawuqwalasele esi siqendu silandulayo esisekuqaleni kuxwebhu lwesiVumelwano salo: “Naliphi na iLungu loManyano linako ukurhoxa kuManyano, emva kokuba lifake isaziso sokuba linqwenela ukwenjenjalo kwiminyaka emibini ngaphambili.” (IGatya 1(3)) Olu khetho, enoba lwalulolwenjongo entle kangakanani na, lwabangela ukuba uManyano lungazinzi, ibe ngenxa yoko, oku kwasiphelisa isigqibo samazwe sokuhlala enyanisekile kulo.
Le nkululeko yokurhoxa yabangela ukuba ubukho boManyano buxhomekeke ekubonakaliseni kwamalungu alo inceba, malungu lawo ayenokurhoxa nanini na ethanda. Amalungu ngamanye aba ngawona abalulekileyo kunoManyano ngokwalo. Yaye ngoko, ngoMeyi 1941, amazwe ali-17 ayesephumile kuManyano. Oombayimbayi abakhulu beMfazwe Yehlabathi II babeliphanzisa ithemba ‘lolungelelwaniso lwehlabathi elitsha’ yaye bebangela ukubhanga koManyano.
Kwakufanele kubekho indlela elungileyo!
[Amagama acatshulweyo akwiphepha 7]
UManyano Lwezizwe lwasilela ukuthintela iMfazwe Yehlabathi II
[Umfanekiso okwiphepha 7]
ICassino, eItali, eyahlaselwa ngeenkanunu ngoMatshi 15, 1944
[Inkcazelo]
U.S. Army