Ngiyabingelela eNkundleni. Bo baba (labo mama)nansi speech esethulwa ngu muyi uThomas Sankara yena owayeyi politician yase West Africa. Lisizwa njani bo baba?



Woman's fate is bound up with that of the exploited male. This is a fact. However, this solidarity, arising from the exploitation that both men and women suffer and that binds them together historically, must not cause us to lose sight of the specific reality of the woman's situation. The conditions of her life are determined by more than economic factors, and they show that she is a victim of a specific oppression. The specific character of this oppression cannot be explained away by setting up an equal sign or by falling into easy and childish simplifications.

It is true that both she and the male worker are condemned to silence by their exploitation. But under the current economic system, the worker's wife is also condemned to silence by her worker-husband. In other words, in addition to the class exploitation common to both of them, women must confront a particular set of relations that exist between them and men, relations of conflict and violence that use as their pretext physical differences. It is clear that the difference between the sexes is a feature of human society. This difference characterises particular relations that immediately prevent us from viewing women, even in production, as simply female workers. The existence of relations of privilege, of relations that spell danger for the woman, all this means that women's reality constitutes an ongoing problem for us.

The male uses the complex nature of these relations as an excuse to sow confusion among women. He takes advantage of all the shrewdness that class exploitation has to offer in order to maintain his domination over women. This is the same method used by men to dominate other men in other lands. The idea was established that certain men, by virtue of their family origin and birth, or by divine right, were superior to others. This was the basis for the feudal system. Other men have managed to enslave whole peoples in this way. They used their origins, or arguments based on their skin colour, as a supposedly scientific justification for dominating those who were unfortunate enough to have skin of a different colour. This is what colonial domination and apartheid are based on.

We must pay the closest attention to women's situation because it pushes the most conscious of them into waging a sex war when what we need is a war of classes or parties, waged together, side by side. We have to say frankly that it is the attitude of men that makes such confusion possible. It is men's attitude that spawns the bold assertions made by feminism, certain of which have not been without value in the war which men and women are waging against oppression. This war is one we can and will win – if we understand that we need one another and are complementary, that we share the same fate, and in fact, that we are condemned to interdependence.

At this moment, we have little choice but to recognise that masculine behaviour comprises vanity, irresponsibility, arrogance, and violence of all kinds toward women. This kind of behaviour can hardly lead to coordinated action against women's oppression. And we must say frankly that such attitudes, which can sink to the level of sheer stupidity, are in reality nothing but a safety valve for the oppressed male, who, through brutalising his wife, hopes to regain some of the human dignity denied him by the system of exploitation. This masculine foolishness is called sexism or machismo. It includes all kinds of moral and intellectual feebleness – even thinly veiled physical weakness – which often gives politically conscious women no choice but to consider it their duty to wage a war on two fronts.

In order to fight and win, women must identify with the oppressed layers and classes of society, such as workers and peasants. The man, however, no matter how oppressed he is has another human being to oppress: his wife. To say this is, without any doubt, to affirm a terrible fact. When we talk about the vile system of apartheid, for example, our thoughts and emotions turn to the exploited and oppressed blacks. But we forget the black woman who has to endure her husband – this man who, armed with his passbook, allows himself all kinds of reprehensible detours before returning home to the woman who has waited for him so worthily, in such privation and destitution. We should keep in mind, too, the white woman of South Africa. Aristocratic, with every possible material comfort, she is, unfortunately, still a tool for the pleasure of the lecherous white man. The only thing these men can do to blot out the terrible crimes they commit against blacks is to engage in drunken brawls and perverse, bestial sexual behaviour.

And there is no lack of examples of men, otherwise progressive, who live cheerfully in adultery, but who are prepared to murder their wives on the merest suspicion of infidelity. How many men in Burkina seek so-called consolation in the arms of prostitutes and mistresses of all kinds! And this is not to mention the irresponsible husbands whose wages go to keep mistresses or fill the coffers of bar owners.

And what should we think of those little men, also progressive, who get together in sleazy places to talk about the women they have taken advantage of. They think this is the way they will be able to measure up to other men and even humiliate some of them, by having seduced their wives. In reality, such men are pitiful and insignificant. They would not even enter our discussion, if it were not for the fact that their criminal behaviour has been undermining the morale and virtue of many fine women whose contribution to our revolution could be of the utmost importance.

And then there are those more-or-less revolutionary militants – much less revolutionary than more – who do not accept that their wives should also be politically active, or who allow them to be active by day and by day only, or who beat their wives because they have gone out to meetings or to a demonstration at night.

Oh, these suspicious, jealous men! What narrow-mindedness! And what a limited, partial commitment! For is it only at night that a woman who is disenchanted and determined can deceive her husband? And what is this political commitment that expects her to stop political activity at nightfall and resume her rights and responsibilities only at daybreak. And, finally, what should we make of remarks about women made by all kinds of activists, the one more revolutionary than the next, remarks such as ‘women are despicably materialist,’ ‘manipulators,’ ‘clowns,’ ‘liars,’ ‘gossips,’ ‘schemers, ‘jealous,’ and so on. Maybe this is all true of women. But surely it is equally true of men.

Could our society be any less perverse than this when it systematically burdens women down, keeps them away from anything that is supposed to be serious and of consequence, excludes them from anything other than the most petty and minor activities!

When you are condemned, as women are, to wait for your lord and master at home in order to feed him and receive his permission to speak or just to be alive, what else do you have to keep you occupied and to give you at least the illusion of being useful, but meaningful glances, gossip, chatter, furtive envious: glances at others, and the bad-mouthing of their flirtations and private lives? The same attitudes are found among men put in the same situation.

Another thing we say about women, alas, is that they are always forgetful. We even call them birdbrains. But we must never forget that a woman's whole life is dominated – tormented – by a fickle, unfaithful, and irresponsible husband and by her children and their problems. Completely worn out by attending to the entire family, how could she not have haggard eyes that reflect distraction and absentmindedness? For her, forgetting becomes an antidote to the suffering a relief from the harshness of her existence, a vital self-defence mechanism.

But there are forgetful men, too – a lot of them. Some forget by indulging in drink or drugs, others through the various kinds of perversity they engage in throughout life. Does anyone ever say that these men are forgetful? What vanity! What banality! Banalities, though, that men revel in as a way of concealing the weaknesses of the masculine universe, because this masculine universe in an exploitative society needs female prostitutes. We say that both the female and the prostitute are scapegoats. We defile them and when we are done with them we sacrifice them on the altar of prosperity of a system of lies and plunder.

Prostitution is nothing but the microcosm of a society where exploitation is a general rule. It is a symbol of the contempt men have for women. And yet this woman is none other than the painful figure of the mother, sister, or wife of other men, thus of every one of us. In the final analysis, it is the unconscious contempt we have for ourselves. There can only be prostitutes as long as there are pimps and those who seek prostitutes.

But who frequents prostitutes? First, there are the husbands who commit their wives to chastity, while they relieve their depravity and debauchery upon the prostitute. This allows them to treat their wives with a seeming respect, while they reveal their true nature at the bosom of the lady of so-called pleasure. So on the moral plane prostitution becomes the counterpart to marriage. Tradition, customs, religion, and moral doctrines alike seem to have no difficulty adapting themselves to it. This is what our church fathers mean when they explain that ‘sewers are needed to assure the cleanliness of the palace.’

Then there are the unrepentant and intemperate pleasure seekers who are afraid to take on the responsibility of a home with its ups and downs, and who flee from the moral and material responsibility of fatherhood. So they discreetly seek out the address of a brothel, a goldmine of relations that entail no responsibility on their part.

There is also a whole bevy of men who, publicly at least and in ‘proper’ company, subject women to public humiliation because of some grudge they have not had the strength of character to surmount, thus losing confidence in all women, who become from then on ‘tools of the devil.’ Or else they do so out of hypocrisy, proclaiming their contempt for the female sex too often and categorically, a contempt that they strive to assume in the eyes of the public from which they have extorted admiration through false pretences. All these men end up night after night in brothels until occasionally their hypocrisy is discovered.

Then there is the weakness of the man who is looking for a polyandrous arrangement. Far be it for us to make a value judgment on polyandry, which was the dominant form of relations between men and women in certain societies. What we are denouncing here are the courts of idle, money-grabbing gigolos lavishly kept by rich ladies.

Within this same system; prostitution can, economically speaking, include both the prostitute and the ‘materialist-minded’ married woman. The only difference between the woman who sells her body by prostitution and she who sells herself in marriage is the price and duration of the contract. So, by tolerating the existence of prostitution, we relegate all our women to the same rank: that of a prostitute or wife. The only difference between the two is that the legal wife, though still oppressed, at least has the benefit of the stamp of respectability that marriage confers. As for the prostitute, all that remains for her is the exchange value of her body, a value that fluctuates according to the fancy of the male chauvinist's wallet.

Isn't she just an object, which takes on more or less value according to the degree to which her charms wilt? Isn't she governed by the law of supply and demand? Such a concentrated, tragic, and painful form of female slavery as a whole!

We should see in every prostitute an accusing finger pointing firmly at society as a whole. Every pimp, every partner in prostitution, turns the knife in this festering and gaping wound that disfigures the world of man and leads to his ruin. In fighting against prostitution, in holding out a saving hand to the prostitute, we are saving our mothers, our sisters, and our wives from this social leprosy. We are saving ourselves. We are saving the world.

Uze lomnqodo omuhle dade kodwa qala uphendule umbuzo wami othi why abafazi abangashadile kuyibo abalwela ama ikhwali raights

u HILLARY Clinton Ushadile maar uyawalwela amarights abafazi, bobani naba bafazi abangashadile okhuluma ngabo??????

Nomcondo,
Personally I think the women have gone a long way since that time Thomas Sankara wrote that article. Thina sisakhula sasisizwa kuthiwa nxa amadonda ekhuluma indaba omama akumelenga bahlanganyele. Kodwa khathesi there are powerful women who do take part in serious discussions and come up with solid meaningful contributions that sometimes put real men to shame. Examples of these women are udade uMabila, Thandindaba, etc just to name a few lapha eNkundleni. If I’m expand even further & look at Africa as a whole there are powerful women that do not use bottom power,I mean real powerful women like Liberia’s iron lady president, Nkosazana Zuma, Kenya nobel prize winner Prof. Maathai, Winnie Madikizela ?, etc. Really, Nomcondo women have gone a long way. Need I mention the likes of Oprah Winfrey (with all her trillions of real money), Hillary Clinton, German Chancellor, Thatcher, Candi Rice, Susan Rice, etc . Furthermore, most boardrooms of the world’s powerful bluechip companies are filled with qualified capable women. To be honest I believe nowadays this is a non issue, except perhaps maybe in rural parts of Africa and in Arab countries. Women have always controlled the world proxy now they are coming to the forefront. As they say behind every successful man there is a beautiful woman?

i think all this happened because of the rights which were given to woman by man and kuyinto enhle to see omama bethu besiba nempumelelo yokusi phatha, and i believe ukuthi in every successful woman there is handsome man behind isizatho wukuthi ngisafunda angizange ngihlangana no miss owayefundisa imaths but we had osisi ababeyitshaya imaths amadoda ayelule intamo,but alll in all women are good leaders.

NOmcondo kunjani mfowethu. ngiyezwa mfo kodwa i beg to differ.this talk of women power, women being equal to men is nothing but trash.ukhuluma ngaboWinnie? Nkosazana Zuma-Dlamini? mfethu ngabantu bokumenyezwa labo.

in the bible God created Man in his own image.then he took a rib from the man to create the woman. kucacile lokhu. so how can these 2 entities be said to be the same? we are not. all the problems of society stem from this fake asumption that man and woman are the same. the trueth is we will never be the same.

women are by nature the centre for good, harmony, love. man are by nature built like or for, or to be a killing machine, the protector, the provider. how can these be said to be the same?

if only man had protected tha woman enough, the woman would have been happy staying at home and bringing up children. our children are growing up without the love that only the mother can provide because the mother is busy working. which infact is a failure on the part of the man.

all in all asiphileni ngesintu umama abengumama enze imisebenzi yabomama lobaba naye ashone ejokweni yedwa. asfani masingazikhohlisi. ngiyabonga

lendaba yabomama kithi kwaMthwakazi mina ngizofaka i suggestion. back to the roots. back to what mother nature intended us to be. live in harmony with our abilities and inabilities. stop this fake society trash. omama babuyele ekuphekeni nokukhuliseni ingane. sithi singamadoda nxa sibuya emisebenzini sithole sebezicombile kungathi baya ku beauty contest hayi lento yokufica umama ekhathele ngoba kwayena ubuya ejokweni.

asikwenzeni kubenzima ukuthi bafune ukuya emsebenzini. senzeni imithetho ezobavikela so much so that abangeke bazizwe bencindezelwe. indoda ingashaya umama siyizingele thina madoda siyibulale. indoda igakhulelisa umama siyizingele thina madoda siyinikeze igane yayo iyondle yona hayi ukushiya umama nomuthwalo okuzomenza aphoqeleke ukufuna umsebenzi ondle leyangane. umama uma engakwazi ukusebenza imisebenzi yabomama eg teaching and stuff ahole ehlezi. esikolweni bavunyelwe ukufunda noma yini banganqatshelwa lutho. sibenzele everything omama. sibahloniphe kakhulu. do you think ukhona umama oyofuna ukuvuka ekuseni ngamakhaza eyofuna umsebenzi? angiboni. thina nje madoda sabulawa yikho lokho ukuthu yee yee we are the same. pe pe pepe no man

Duze
Abanye batshona bekubulala ngembambo la, lamuhla lawe uzewangibulala. Ngingahleki so tshomi. Uthini? Manje uhleko engilutshaye la alubhaleki ngabo hkhk engihlala ngibabona la, umakothi uze waphuma ekameleni ethi mhlawumbe sekunyenye kwangena elinye itshatshazi emzini wakhe. Nango etshayelela isivalo, "Inkundla leyo eyawayo"

So wena uthi kudala kwakunganje , umhlaba uyaphenduka, kwakubusa uMambo LoMzilikazi, safika kutshangane saguqa ngamadolo, inkosi uLobengula yasinyamalala.
Ye ndoda sisuphule okuzimpompi konke lokhu sibuyele siyeguqa ngamadolo kutshangane ye, siwankunkuluze? Sivunule amabhetshu njalo, is it also what nature intended for us? Anyway uyatsho its your suggestion.
I suggest we allow people to excel each in their precious gift. Omanjinela kungakhathalekile ukuthi igender ntoni. Scientist, prime minister, konke kuyafana nje.
Yebo phela ungubaba ma selisendlini yakho, Uzamuzwa ephethe ethi daddy how about this and that, angazi ngenzeni. Wena umangale uthi kanti uprime minister sengenwe yini.
Uyazi engivumelana lawe kunga, akula nto engi phutha off njengo kubona ipulling sock (tights) selihlala ekhanda.
Later

Mthwentwe mfowethu ngempela akubuyelwe emva. lempilo le yi fake yodwa. futhi akusiyethu. kube yithina uthi kube siyamvumela umame aye empini? lutho mfo bangavuka abakwaMthwakazi emathuneni. pho yini sesikubona kukuhle lokhu? ngoba esintwini sakithi umame wuyena insika yomuzi uhlala ekhaya akhulise ingane. ngokwehluleka kwethu thina madoda namhlanje umama uyaphoqeleka ukusebenza phela nanzi ingane zashiywa nguyise

mfowethu izinto eziningi ezingahambisani nesiko lethu sesavela sezivumela nje

Duze
Banjani ngakwakho. Ngakwami siyatotoba.
Kodwa uqinisile mfo okutshoyo? Singalahli amasiko ye, sibuyele emva, angikholwa. Ngenze ngikholwe. Konje amasiko yintoni Duze kababa. Yizinto ongazifica esihotsheni noma eqaqeni nje utshaye ugcwalise umgodla? Yini amasiko? Yizinto ezilungileyo zodwa, kumbe kuhlangene nje, kudinga ukuthi sikhethe okuhle sitshiye okubi?

Sanibonani bobhuti nodade, angethembe ukuthi niphilile. Thina sisaphila ngapha kwelika Hhinsa ezilalini koMadiba noMzizi. Umoya, maye, ungathatha okusandojeyana ukuphose lena olwandle.
Duze, uyihlabe esikhonkosini, asefani nomame. Pho kusho ukuthini lokho? uSkhotha akefani noDuze kumbe noKuzolunga nanoMuntuongenakudla, lokho kusho ukuthi uDuze akemuntu na?
Khohlwa yibhayibheli, mntakababa kholwa mina ophila phambi kwakho ngoba uzongibuza ngikuphendule ngokwa lelizwe esiphila kulo, hhayi okusenhliziweni noma emoyeni ngoba amazwe awafani. Kukhona okomoya nokwasemhlabeni!!!
Isiko yinto enhle nelungile kuwo wonke umuntu, uma kunobandlululo akusisiko ngumkhuba, mfowethu.
Kodwa ke, noNomcondo usilethela umbedo wodwa. Mhlasimpe kwaku-relevant kudalo kodwa manje wumswane wodwa lombhalo wakhe. esikhathini samanje sibambisene, ohlukunyezwayo wothandayo, ngathi siboshelwa ukubabuka kabi abafazi!!

Majahamahle, liphila njani lonke.
Mina angitsho ukuthi omama bayegamula izihlahla babiye uthango. angitsho ukuthi bayegamuli'ntungo, babaze amajogwe lezikeyi kunye lezileyi. Angitsho njalo ukuthi omama bembethe icamouflashi babelethe inkafulakufa baye e-iraq leAfiganisti, hatshi, that is extreme. It is based on a wrong concept that we are the same as women. We are not the same but again we are not better nor worse.
There is a place for a woman, there is also a place for a man. There is as well a place for both.
Mind you this thing about equal rights in the home stemmed out of the abuse that was in the home and society. However, we have seen it rather stretched too far.

IN OUR GENERATION IT WOULD BE EVIL TO DENY WOMEN GOING TO SCHOOL. Bona manje ma itshatshazi lami selitshaye langena kubo Osiford labo Havard, ngenzeni? Ahlale nje endlini ondle abantwana? Thats not me. Lalo isiko lakwaMthwakazi angiboni livumelana lakho lokhu ukuthi ahlale nje endlini.

Mthwakazi blesses, lifts up, and liberates iloba ngubani. Umakothi ma elesandla samabele noma uphoko kumbe yinyawuthi, ijodo you name it, uyamcandela indimanyana yakhe khonapho ensimini yakho, egabaze ngesiphiwo sakhe. Uzobonakala ke wena jahelibanzi emanathweni ugqoke isudu yakho elithanga noma eluhlaza tshoko lethayi efanayo. Inengi liyobe lingazi but thina abasikibebunda siyabe sikwazi isudu le ithengwe ngemali yamajodo kamazibanibani.
So even in this economy we live in, lift up her highness as much as poss. Release her, let her self actualise. Help her majesty, help unlock her potential, uzokumangaza izinto azenelisayo. Izingane azikhuliswa ngokutshona lazo but ngomthetho wala ekhaya. Zikhuliswa ngesandla sikamama. Laye umama uhlela ngesinqumo sikababa. SUBMITTING UNDER THIS HER GREAT GUY.Submission is not weakness but is a position of power. She is not submitting under your wrath or heavy handedness but under your love,leadership and protection. Laye undoda who in turn should submit under some authority, abadala kulaye endlini yakwabo, esigabeni kusiya phezulu, dlozi , Somandla kusiya ngokuthi ukholobani. Mina ngikhonza uJehova. THERE IS NO ONE WHO IS NOT UNDER SOME FORM OF AUTHORITY. Yisidensi nje kuphela lobuhlongandlebe ungabona umuntu ezenzela okwakhe. Ma kuright right even osowenu kumele bakhone ukukukhuza.

Skhotha kunjani mfo. phila nsizwa mina ngisaphila. we mfo ngiyakuzwa futhi ngivumelana nawe. kodwa namanje ngisasho ukuthi kulempilo esiphila kuyo akusemnandi ukphila ngoba siphila impilo eyifeki. sesagijimela empilo yezinye izizwe sakhohlwa ngokwakithi. all fake. kithi umama ubengumuntu angawenzi umsebenzi odinga amandla. umsebenzi ohlangene nokubulala. ingane bezithi uma zikhula uma iyintombazane idlale imidlalo yamantombazane . namhlanje zifuna ukuba ngamabhokisa.zifune ukudlala ibhola lezinyawo.besezitshintsha indlela ezihamba ngayo kubesengathi zingabafana. ziphuze zidakwe zenze zonke lezinto ezenziwa ngabadlali bebhola. yini nje leyo? amantombazane?

inkinga yikuthi uma ngithi asifani nabomame abantu bavele bathi ngethe singcono kubomame. cha. asikuvumeni ukuthi kukhona izinto zabomame. zikhona ezabobaba. singesabi ukuthi kuyahloniphisa ukubona umama etshaywa aze aquleke ngesibhakela. avuze igazi impela umama kuthiwe kulungile lokho. cha. kodwa uma amadoda evuthelana eringini bayiqumbe phansi indoda kumnandi ukubukela. naturally. live in harmony with our being. oro kanjani mfowethu.

Duze, hayi arghh, angio ndoda mina lol. Kodwa bhudi, i "back to roots" oyitshoyo kayisa sebenzi lezinsuku, espetshali kithina esesiphila emazweni wabelungu. Siyazisebenzela, sizithathe out nxa sifuna.
Mina engizakutsho bo baba yikuthi yibani responsible, lisi hloniphe njalo liziphathe kahle bo.

Nomcondo kunjani namhlanje mina cha ngisaphila.uqinisile kakhulu ukuthi isimo sadalwa yithi obaba. kodwa ngempela niyazikhupha. kwakubi lokho. sikhona sizibiza izinsizwa kube kukhona odade abazikhuphayo. cha kubi ngempela. kufanele omama bahlonishwe. lokhu kwenza isizwe sakithi sihlonipheke kwezinye izizwe. futhi namantombazana ezinye izizwe azofuna ukugana kwelakithi. ngokuhlonipha omama nje qha. isizwe samaNdebele sasikwazi ukuhlonipha omame. kwakuthi noma kuyimpi omame nezingane kwakungabulawa. lizilo lelo. uma singabuyela back to the roots kungasinceda lokho.

kodwa leyo eyokuzikhupha ingiphathe kabi ngempela. kunganjani uvakashele ngasezansi ngiyolikhupha nonkosikazi. ungiphendule

Duze sakubona mfowethu kunjani la ukhona thina siyatsha yilanga, ngiyakuzwa mfowethu ukhala ngesintu ukuthi singasilahli kodwa manje inkinga yami yikuthi angiqondisisi kahle ukuthi nxa uthi bahlale omama bakhulise ingane bengasebenzi, lap[ha uthi wena njengoba uphetsheya usebenza umama yena abesekhaya ekhulisa ingane kumbe ebe ezibhekile lihlala ndawonye ngicela ungicacele khonapho mfowethu kanti futhi njengoba etshilo uMthwentwe ukuthi ireason yokuthi umama afunde athole amadegree aqede ahlale lawo elengile emdulini ajike engayisebenzi leyonto ayifundeleyo yikumotsha imali lokho lesikhathi sokufunda.Lsiyana isikhathi sokuthi wena uyesebenza umama ahlale ekhaya ondle ingane mfowethu kuzoba nzima ukuthi singaphila kuso ngoba phela nawe unje ngeke ufundise ingane yakho iyefika le phezulu abeseyahlala engayisebenzeli lento ayIfundeleyo.

Mg kunjani. phila Mthwakazi omuhle mina ngisaphilile. awu weze wangigabisela ngelanga mfo la angazi ngagcina nini ukulibona nje lokhu. impela mfo akubandi kubuyisela umkhovu etsheni. ungezwa mfowethu bethi eEurope kuhle bla bla bla pe pe pe. into enhle yindlela abahloniphana ngayo. la e uk iphoyisa likubiza sir. inhlonipho ungayibamba ngesandla uthi nansi. yiyo nje into enhle ngalelizwe. kuyabongwa thanku sir. usuke ungasazi noma lomuntu uthanda wena noma unjalo sdalwa. abayithandi into yokuhlukumeza umuntu. kuboshwa lona lephoyisa uma lingalandelanga mthetho uma libopha umuntu. abantu abaningi ababuya eAfrica babotshelwa ukudrink and drive. utshelwa wonke amalungelo wakho nokuthi uma ungaphathwangwa kahle ngesikhathi uboshwa ungenzani.

back to the roots. bheka la mfo. into engiyishoyo yikuthi umama akadalelwanga ukusebenza kanzima. esintwini sethu umame ubengumuntu ohlala ekhaya akhulise ingani. kodwa namhlanje ngoba sesathatha konke okwezinye izizwe sesalahla okwethu. ukuthi niphila nonke or yena usala ekhaya kuyikuvumelana kwenu nibabili. lento yokuthi uyosala eqoma ngamanga wodwa. uqoma uhlalanaye. bakhona omame abazihlonipha kakhulu kabi.

as for imfundo abavunyelwe ukwenza noma yini kodwa bazi ukuthi kubi lokho. futhi uma efuna umsebenzi wamadoda kungenzeka angawutholi even efundile enjalo. kodwa sibaphathe kahle. sibavikele. sibenzele konke ukuze bangakucabangi ukusebenza.

ngempela mfo ingane zethu zikhula zodwa. kwathina we will rather have a nice life than have that extra car. mina mfo kwabalibhadi ukuthola umuntu ofundileyo. ngangifuna umame woqobo umuntu oyohlala phansi akhulise ingane mina ngimenzele konke. kuthi uma ngiholile ngimnikeze isavaliwe invilopho. ngicele kuyena eyotshwala. nice life. not this fake imitation life. ngiyabonga mfo.