In lieu of an abstract, here is a brief excerpt of the content:

1 prelude The Uncoiling Python And Michal took an image, and laid it in the bed, and put a pillow of goats’ hair for his bolster, and covered it with a cloth. —1 Samuel 19:13 he python is the operative image in this discussion of the place of oral traditions in the 350-year struggle against apartheid in South Africa. The Zulu people, Axel-Ivar Berglund has written, “are convinced that” the python is “the coolest of all the animals in the whole world,” a result of “the coolness of water, especially that of deep pools”; in addition, “there is the coolness related to calmness and an even temperament. A python is said to have no amawala (careless, hasty and haphazard action).”1 How did the Africans endure the sustained assaults on their liberties? The secret to survival is to be found in the imagery of transformation and rebirth in the traditions of the San and Nguni peoples. The uncoiling python is an apt poetic mirror of this transitional process. An informant told Berglund, “This animal is never seen working hastily or in anger. It is always slow and steady, thinking a long time before it does something. So it is clear that it has no amawala at all. That is why we say that it is cool.” Berglund further noted, “The python is also the symbol of great power, expressed in physical strength and ability. A man in the uMhlatuze valley where pythons are found said: ‘It is the strongest of all, only he (the Lord-of-the-Sky) being stronger. It is stronger than all the animals, being able to kill anything. Even bulls are killed by it.’” Its physical strength is linked with its coolness: “The python itself T 2 S Prelude is said to be very difficult to kill ‘because of its coolness all the time, even when it is facing death.’” Berglund quoted a diviner as saying, “It remains peaceful, doing nothing. So many times people think that it is dead and commence working (i.e. removing the skin). But when they look inside (the skin) they find that it is living. They fear very much and take it very quickly to the shadow of a tree. There they cut off the head, letting the blood run out on the earth under the tree, the animal all the time just remaining quiet and doing nothing.” In addition to coolness and quietude, Berglund noted, “pythons symbolize togetherness, undivided oneness.” The thought-pattern of togetherness is the underlying idea in the use of a python’s skin in the inkhatha yesizwe, the emblem of national unity and loyalty. It is only when the inkhatha has been enveloped with the skin of a python that it is really and truly the national emblem, even though it could lack other ingredients. But under no condition may the skin of the python be omitted. “How else could we say, ‘We are the children of Mageba and Zulu” if this thing was not there, binding us together.”2 The python is a poetic example of rebirth. In the praises of kings and other significant figures, this is a common image, as is evident in the following poem directed to Ofisi Kona:3 Ovuk’ emini akabonanga nto, Kub’ akayibonang’ inamb’ icombuluka. The person who rises late has seen nothing, Because he has not seen the python uncoil. The same is true in this poem for Mhluti Tini:4 Phumani bantu baseBhotwe anibonanga nto Kub’ aniyibonang’ inamb’ icombuluka. Come out, people of the palace, you have seen nothing Because you have not seen the python uncoil. Magagamela Koko created a poem for his son using the same imagery:5 Ndiza kuphinda ke ndibonge Into yam enkulu6 uBantwana bayaxathula7 Abanye bafund’ ukuhlala Abanye bafund’ ukuhamba The Uncoiling Python S 3 Abanye bafund’ ukuthetha Ovuk’ emin’ akabonanga nto Kub’ akayibonang’ inamb’ icombuluka . . . I will praise again My senior son, Children-walk-in-shoes, Some are only beginning to sit, Some are only starting to walk, Some are only learning to speak. The late-riser has not seen anything, He has not seen the python uncoil. And Nongenile Masithathu Zenani, speaking of her craft as a poet, recalled how, in the old times among the Xhosa, the poet addressed the king:8 Hoyiiiiiini na! . . . hoyiiiiiini na! . . . ovuk’ emini ngobudenge akabonanga nto . . . ngokuba yen’ engasoze wayibona inamba xa icombuluka Hoyiiiiiiiini na! Hoyiiiiiiiiini na! The late-riser has foolishly seen nothing . . . Because he will never see the...

Share