By Mocholoko (Dr), Zulumathabo Zulu © 2019

The Preamble

The Black girls do better than the Black boys in academia; corporate ladder climbing; enterprising or sheer academic performance. This uncontested fact is confirmed by a disproportionally high number of female scholars. Black girls exhibit a higher sense of the moral code and achievement than their boy counterparts. Girls are more likely to complete their studies than the boys. These are some of the findings of a research that was conducted for a private research institute Madisebo University College in the Gauteng; Free State and North West Provinces of Azania (South Africa).

The apparent question then is what are the variables that drive this asymmetry of achievements between the girls and the boys in Azania? Our regression analysis has narrowed this down to the relations between the Black mother and the boy and the girl and the father absence. The Black mother holds the girl to the higher standards of morality than the boy. Her chastising narratives: “O tlaba ngwanana ya jwang?” towards the girl have the effect of character building and driving her to excel. The mother’s soft stance: “Motlweleng o sale monyane!” towards the boy takes away that sense of the moral code and the enterprising spirit while the boy is lagging behind. As a result of this asymmetrical upbringing, we are paying the high price of gender inequality.

This literary piece pays a deserved tribute to the Black mother and it is dedicated to the great quest to engender the cultural revolution that will level the playing field and restore the necessary equilibrium of the African culture that has since become eroded. We must do this for the survival benefit of the future generations.

Without further ado, the rendition of The Berated Girls Rising.

The Berated Girls Rising

By Mocholoko (Dr), Zulumathabo Zulu © 2019

The berated girls, rising!
Belated boys, regressing!
Muyekeni, is the girl
Muletheni, is the boy
She internalises the sanctity
He destabilises the sanctity
The father missing in action

O tlaba ngwanana ya jwang?
Motlweleng o sale monyane!
A chastising question for Muyekeni
A protection order for Muletheni
The girl to be sensitised
The boy now disensitised
The father disenfranchised

Contextual Commentary

As the sacrosanct destiny would have it, we draw the moral code from the analogue of the sacred water. The unblemished water is the essence of life. You can dilute tea. You can dilute milk but you cannot dilute water. You are not and must not be allowed to dilute water. There are dire consequences if water were to be diluted. The dilution is the corruption of the essence of being.

Enter the sacrosanct principle of irreducible invariant as described in the scholarly paper Design Theory of Letanta (Moloi, 2009). The water boasts three inseperable elements namely (1) hydrogen; (2) hydrogen and (3) oxygen.

The water drops. Picture Credit: Sander van der Wel of Netherlands.

If you were to seperate the water elements they would kill you because hydrogen is destructive and oxygen is highly explosive when ignited. In fact, the individual elements are unlike the water itself which is life giving. The elements are life killing as isolates but life giving as a union. Thus, the three atomic elements are irreducible hence water cannot be diluted. This irreducible invariant of three is sacrosanct and must exist in a pure and uncorrupted state to preserve the integrity and sanctity of water. This is a sacrosanct maxim that instructs us to honour the irreducible invariant of water.

This is the case with the African cultural compass (Zulu, 2014a) that necessitates that the family is comprised by the three elements namely (1) the Mother; (2) the Father and (3) the Clan to raise children properly. We are a collectivist and clannish culture and the three elements must be well integrated as a union in the same way that the three elements of water are integrated as a molecular union. The integration must be preserved and sustained in order for the family pipeline to output well integrated; cultured and sensitised children with the highest sense of the moral code and the enterprising culture.

If we can consistently adhere to the above mentioned integration of the three maxims then we will be in an enviable position to restore the African family and to uproot the moral decay that has so much engulfed and bedevilled our beloved African society. It is this family that is grounded upon the African values and morality that will make the Africans to love one another; to embrace one another and to collaborate with one another as the sons and daughters of the African soil. This collaborative spirit of Umoja will increase African philosophical transcendence (Zulu, 2014b) so that we are not defined by the adverse conditions. This selfless spirit of transcendence will eliminate poverty; wipe out disease; end civil conflicts and usher the new golden age of prosperity for our future generations. In this way, we shall retake our roles as the inalienable architects of our sacrosanct destiny so that we can vibrate as we were intended to vibrate in accordance with the sacrosanct vibration of the erudite ancestors who have gone before us.

References

Moloi, V (2009). Design Theory of Letanta. African Journal of Science, Technology, Innovation and Development, Volume 1, Issue 2_3, Jan 2009, p. 217 – 234.

Zulu, Z (2014a). A Woman In The Bush. Madisebo University College Press: Johannesburg.

Zulu, Z (2014b). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.

Zulu, Z (2012). Sesotho Dictionary of Mathematics. Madisebo University College Press: Johannesburg.