A postcolonial structuralist critique of Yolisa Madolo’s Ndinetyala kusini na? (Am I guilty?)

Yolisa Madolo’s Ndinetyala kusini na? (‘Am I guilty?’) proves the notion that isiXhosa short stories could be viewed as making sociopolitical commentary on pertinent subjects such as natural creation, language and politics, road safety and accidents as well as HIV/AIDS stigmas and mythologies. It cannot be denied that Ndinetyala kusini na? contains covert meanings for the very reason that isiXhosa literary writers commonly use metaphorical expressions and sometimes magical realism. With this in mind, this article aims to critique how Madolo interweaves these subjects in the selected isiXhosa short story. The short story itself is recognised as a primary source of data, while postcolonial structuralist theory is applied to uncover and unravel the selected subjects. The objective of this article is to find the hidden meanings that Madolo may have purposively or inadvertently embedded in this literary narrative. During the discussions, it becomes clear that this short story is multifaceted in terms of meaning, and thus, cannot be classified as possessing just one subject. The closing remarks underline the necessity to appreciate that Ndinetyala kusini na? is epistemologically multidimensional in nature, in that multiple meanings could be enacted through literary critique.

(1) The macrocosm or natural creation -this is relevant in the opening formulae of Ndinetyala kusini na?; (2) Language and politics -this is relevant in the dialogue between two central characters (Litha and Thina); (3) Road safety and accidents -this is the subject that advances the climax and the short story's development; and (4) Human immunodeficiency virus (HIV) stigma and mythologies -this is the main thrust of the short story.With these views in mind, the significance of this article lies in the reality that constructive literary critique encourages isiXhosa authors to refine their craft (where and when necessary), experiment with narrative techniques and explore innovative themes.The literary critique of isiXhosa short stories evokes literary growth and development in isiXhosa literature, nurturing a thriving literary community that contributes to the broader African and global literary canon.What is further important to acknowledge is the reality that there is a considerable body of knowledge about isiXhosa literary critique, hence the next section.

Literature review
Situating the importance of short stories Yolisa Madolo's selected isiXhosa short story demonstrates rich and interlaced meanings.It is important to understand that different scholars have examined the relevance of short stories in different social settings or contexts.For example, Gudu (2015) argues that short stories are a powerful and versatile instrument for teaching language due to their concise and focused nature.This suggests that they offer numerous benefits to language learners at various levels of proficiency.In clarifying this view, Wafula (2012) claims that short stories provide learners with bite-sized and manageable pieces of text that are less intimidating than longer works.This makes them ideal for beginners or young minds, allowing them to practise reading and comprehension skills while building confidence in their language abilities (Wafula, 2012).Indeed, this claim may be true given that short stories become valuable resources for practising grammar, vocabulary and syntax in context, advancing language rules and patterns (Li & Wei, 2023).In the same vein, this is the reason Prinsloo (2018) highlights that the importance of short stories in language learning lies in their propensity to provide manageable, authentic and engaging language practice that fosters comprehension, vocabulary acquisition and cultural understanding.Bhatti et al. (2022) underscore that short stories expose language learners to authentic language usage and cultural nuances.This is particularly the case with indigenous African short stories or those that are constructed and assembled in indigenous African languages.This means that by reading short stories written by native speakers such as Yolisa Madolo, learners could potentially gain insights into the natural flow of conversation, idiomatic expressions and cultural references (Erkaya, 2011).This exposure helps learners develop a profound understanding of the language's cultural context, enhancing their overall language proficiency and intercultural communication skills.In the same fashion, short stories stimulate imagination and critical thinking (Kang, 2003).This denotes that language learners engage with the characters, settings and plots, motivating them to examine and interpret the literary text actively.Thus, this process fosters creativity and analytical skills, motivating learners to think critically about the short story's meaning and themes.In the process, learners can also be encouraged to discuss and write about the short stories, promoting oral and written communication skills in the target language.
What additionally remains important is the fact that short stories are not only crucial for purposes of language learning and acquisition.For instance, Rao (1996) argues that analysing short story themes is essential because it permits readers to delve beyond the surface narrative and gain an extensive understanding of the underlying messages, ideas and social commentary embedded within the story.On the other hand, Agar (1980) cautions that the detrimental effects of analysing short stories at the surface level are overlooking significant meanings, missing valuable insights and failing to grasp the full impact of the narrative's themes and social commentary.Therefore, by identifying and examining themes, readers can connect with the short story on a more profound level, extracting valuable perceptions about human experiences, societal issues and the complexities of life.Over and above this reality, critiquing themes helps readers develop critical reasoning and diagnostic skills, enabling them to make meaningful connections between the short story and their own experiences or broader societal contexts (Fu et al., 2023).The process of extensively probing a short story enriches the reading experience, fosters empathy and perspective-taking, and encourages a more multifaceted appreciation of the author's literary work and the cultural significance of the story.

The social impact of African short stories
It is important to acknowledge that African short stories such as Ndinetyala kusini na? serve as agents for social change.This is because they have a constructive social impact that cannot be overlooked.For instance, different scholars suggest that African short stories should be viewed as making a social impact due to their ability to highlight and address pressing social challenges in African communities (Fetzer, 2022;Hrastinski, 2023;Ali Mansoor et al., 2023).African short stories recurrently serve as a platform for marginalised or subjugated voices, shedding light on the lived experiences of ordinary people, and giving visibility to the challenges they face (Zhao et al., 2022).In a nutshell, by portraying the realities of poverty, inequality, gender dynamics and postcolonial struggles, African short stories, including isiXhosa short stories, bring attention to important social issues that require consciousness and action.
Adding to the above scholarly views, Naudé (2022) states that African short stories often challenge stereotypes and misconceptions about the continent and its people.The importance of challenging stereotypes and misconceptions through short stories lies in the reality that these challenges can perpetuate detrimental biases and prejudices, leading to discrimination and marginalisation of African individuals and communities (Banks, 1993;Ward, 2013;Arthur, 2021).This makes it clear that African short stories provide a nuanced and authentic depiction of African cultures, histories and contemporary realities, countering the homogenised and often negative depictions presented by mainstream media and social media misinformation.By showcasing the diverse and vibrant tapestry of African life, these short stories promote intercultural understanding and dismantle barriers that advance stereotypes and prejudices.From the literature review above, it is observable that there is a gap that needs to be addressed by this particular article.Such a gap points to the following: (1) Ndinetyala kusini na? qualifies as social commentary on pressing challenges that directly affect the African continent, particularly in the South African context; (2) Ndinetyala kusini na? has covert meanings that require synthesis in an attempt to give support to those who may not be privy to literary critique; and (3) At the time of constructing and assembling this article, there was no available evidence of a postcolonial structuralist critique of this particular short story.Therefore, this scholarly discourse should be viewed as one that attempts to address a notable gap.Above and beyond this, this article should be seen as one that contributes to the advancement of modern isiXhosa literature.In any case, it is important to observe the research methodology and theoretical framework that are used in this scholarly discourse.These are presented in the next section.

Research methodology and theoretical framework
This article chooses one isiXhosa short story as a primary source of data.The chosen short story is Ndinetyala kusini na? by Yolisa Madolo.It is twelve pages long and, thus, can be deemed as a short story, among other important features which are not discussed.The research methodology that this article follows is qualitative in which isiXhosa short stories are recognised as a primary source of data.In itself, the qualitative research methodology is an approach used in social sciences and other related disciplines, such as language and literature, arts and music, to gather and analyse non-numerical data (Truman, 2023).This research methodology involves exploring and understanding human behaviour, experiences and perspectives through interviews, focus groups discussions, observations and theoretical analyses of texts or narratives (Bhangu et al., 2023).Unlike quantitative research methodology, which concentrates on numerical data and statistical analysis, the qualitative research methodology aims to provide in-depth insights and a deeper understanding of the complexities and nuances of the research subject (Lester, 2023).What is further important to observe is that a qualitative research methodology examines, probes, scrutinises and explores a phenomenon of interest.Sometimes, it is possible that different phenomena may be related, thus, they can be examined symbiotically (Truman, 2023).This is evident in Ndinetyala kusini na?.As previously stated, the phenomena that are examined here are the macrocosm or natural creation, language and politics, road safety and accidents, and HIV and AIDS stigmas and mythologies.
By the same token, it is important to understand that isiXhosa short stories could potentially serve as a primary source of data from which themes may be elicited.In support of this idea, Pasco (1991) underlines that using short stories as a primary source of data offers several important advantages in research and academic discourses.For instance, short stories often provide authentic and nuanced perspectives into the cultural, social and psychological dimensions of human experiences (Pratt, 1981).As literary works crafted by skilled authors, isiXhosa short stories offer an exclusive and intimate window into the complexities of human emotions, relationships and other underlying societal forces, making it permissible for researchers to explore real-life scenarios from a more profound and empathetic perspective.Likewise, short stories from different regions and cultures represent a varied array of voices and perspectives (Friedman, 1958).As a result of this, researchers may use these narratives to gain a more inclusive understanding of various cultural identities, practices and historical contexts, thereby promoting cross-cultural dialogue and appreciation.
In essence, using isiXhosa short stories as a primary source of data enriches the research pursuits with authentic, diverse and thought-provoking insights.These narratives offer a wealth of information about the human experience and contribute to a significant understanding of cultural contexts and social constituents, making them a valuable resource for academic discourses and qualitative research methodology.In addition to this, these short stories can be unpacked through close reading, which is one of the crucial research techniques in modern isiXhosa literature (Diko, 2023).In fact, close reading is a methodical and detailed examination of a literary text, concentrating on examining its language, structure and meaning (Truman, 2023).It involves dissecting the literary text's nuances, symbols, metaphors and themes to gain an extensive understanding of the author's intentions and the work's broader implications.Through close reading, readers uncover hidden layers of significance that might not be immediately apparent on a surface-level reading.
In so far as the qualitative research methodology remains important in appreciating the selected isiXhosa short story as a primary source of data, it is wise to understand that this article applies a postcolonial structuralist theory to uncover the hidden meanings in the narrative.A postcolonial structuralist perspective is a theoretical framework that combines elements of postcolonial theory and structuralism to analyse the cultural, social and political dynamics of societies that have experienced colonialism and those that still suffer from the effects of colonialism (R'boul, 2022).Postcolonial theory explores the impact of colonialism on colonised societies, while structuralism focuses on the underlying structures and systems that shape human behaviour and culture (Lemos, 2023).In a postcolonial structuralist approach, researchers examine how colonial legacies continue to influence power structures, identities and cultural representations in postcolonial societies.For example, this theory recognises the negative colonial impact on service delivery and stringent policies that may eradicate road accidents, while promoting road safety -this is uncovered during the analysis of the selected short story.Similarly, a postcolonial structuralist theory acknowledges the challenges that concern language and politics in the South African context -this, too, is examined.In addition, this theory acknowledges that colonialism has left lasting scars on the social and cultural fabric of colonised communities.It underscores the role of power relations in shaping colonial encounters and the subsequent struggles for identity, autonomy and representation after independence.A postcolonial structuralist analysis, therefore, considers how colonial ideologies and systems have become embedded in postcolonial societies' institutions, language and cultural mores.
By integrating postcolonial and structuralist perspectives, this theoretical framework attempts to reveal the underlying power dynamics and structures that perpetuate inequalities and cultural domination in postcolonial contexts.It also examines how resistance movements and cultural expressions challenge and subvert these power structures, leading to the construction of new identities and forms of agency in the aftermath of colonial rule (Lemos, 2023).Consequently, a postcolonial structuralist theory provides a comprehensive framework for understanding the complex and multifaceted processes of postcolonial societies as they navigate the legacies of colonialism and strive for self-determination and cultural revitalisation.
The origins of the postcolonial structuralist theory can be traced back to the intersection of two significant intellectual movements: postcolonial theory and structuralism (Shohat, 1992).A postcolonial theory emerged in the latter half of the twentieth century as a response to the historical and ongoing effects of colonialism on formerly colonised societies (Douglas et al., 2021).Scholars such as Frantz Fanon, Edward Said and Homi Bhabha played crucial roles in shaping this theoretical framework (Shohat, 1992).Postcolonial theory sought to understand and critique the legacies of colonialism, including its impact on cultural identity, power dynamics and knowledge production.It highlighted the ongoing struggles for decolonisation, cultural autonomy and the reclamation of indigenous histories and voices.
Structuralism is a theoretical approach that originated in linguistics and anthropology, particularly associated with the work of Swiss linguist Ferdinand de Saussure and French anthropologist Claude Lévi-Strauss (Khan, 2021).Structuralism emphasises the examination of underlying structures and systems that shape human behaviour, culture and communication.It seeks to uncover the deep structures and rules that govern social phenomena and how meaning is produced within specific systems (Khan, 2021).
In the critique of isiXhosa short stories, the postcolonial structuralist theory examines how colonial legacies and power structures continue to influence the narratives, themes and character representations in postcolonial literature -modern isiXhosa literature in this case.In this instance, the article explores how underlying structural elements, such as language, symbolism and narrative devices, reflect the impact of colonialism and its lasting effects on cultural identity and social dynamics.This theoretical framework also underlines how resistance, cultural agency and the subversion of dominant structures in the selected isiXhosa short story contribute to the construction of new identities and the reclamation of indigenous narratives in the postcolonial context.With the aforementioned research methodology and theoretical framework, it is prudent to now focus on the findings and discussions in the next section.

The macrocosm or natural creation
It is noteworthy to observe how Madolo uses the macrocosm or natural creation as an inception in this short story.Applying the postcolonial structuralist theory, we see that the importance of isiXhosa literary authors in blending natural creation in their narratives lies in their ability to execute a significant connection between humans and the environment.Thus, by weaving nature into this short story, Madolo, as an African writer highlights the intricate relationship between communities and their natural surroundings, promoting ecological consciousness and conservation efforts.Over and above this, integrating natural creation in isiXhosa literary narratives preserves and celebrates Africa's rich biodiversity, cultural heritage and indigenous knowledge, buttressing a sense of pride and responsibility in preserving the continent's natural resources for future generations.This is observable in Excerpt 1 below: Intsasa epholileyo yeNtwasahlobo ibiwenza umzimba odakumbileyo uzive ukhaphukhaphu.Amagatya emithi yeepesika axakathe ezo ntyatyambo zimibala ipholileyo atsho ngombono obukekayo, nohlala uhleli kwiliso lengqondo.Izixhotyana neentatyana ezijikeleze uTsolo zinge ziyaqhayisa ngeenkungwana ezikhasela phantsi.Intsholo yeentaka itsho ngoyolo Iwentsholo evuselela umxhelo (Magwane-Mvandaba et al., 2022: 29).'A cool spring morning was making a depressed body feel lighter.The branches of the peach trees entwined with those cool coloured flowers made for a beautiful sight that lingered in the eye's imagination.The small undergrowth and mountains surrounding Tsolo were always proud of the crawling cirrocumulus clouds on the ground.The chirping of the birds was a joyous sound that stirred the heart.'From the excerpt above and applying postcolonial structuralist theory, Madolo's homogenisation of natural creation in the literary narrative holds immense significance.The author draws on indigenous cultural belief systems and traditions, presenting the natural world as an integral part of South African identity and spirituality -using Tsolo town as an example.By interlacing nature with human experiences, Madolo challenges colonial narratives that viewed the African continent as exotic and inferior, reclaiming agency and empowering communities to value their ecological heritage while resisting hegemonic structures that may have disregarded the profound connections between humans and the environment.Additionally, it stands to reason to view the excerpt above as advocating for environmental consciousness and conservation.Through storytelling, the excerpt underlines the beauty and ecological importance of South Africa's diverse ecosystems and the pressing need to protect them from environmental degradation and exploitation.In addition to this, the peach tree serves as a symbol of abundance and growth, wealth and timeless continuity and beauty, rooted in African soil.
By the same token, nature holds profound spiritual and symbolic significance in indigenous African cultures (Nicholson, 2000).Therefore, Madolo's ability to weave natural features into Ndinetyala kusini na? evokes deeper meanings and metaphors that reflect the interconnectedness of all living beings, the cyclical nature of life and the human connection with the spiritual realm.Also, I contend that infusing natural creation into the narrative allows indigenous African literary writers to showcase the continent's landscapes and ecosystems, countering the one-dimensional and stereotypical portrayals of Africa often depicted in Western literature.This representation empowers African voices, cultivating a more accurate and diverse depiction of the continent and its people.Effectively, for many indigenous African writers, integrating natural creation into their narratives is a means of reclaiming and asserting their cultural narratives in the aftermath of colonialism.By centring their stories on Africa's natural moral ideals and cultural practices, they challenge the dominant narratives imposed by colonial powers and colonial literature.

Language and politics
Ndinetyala kusini na? further evokes issues of language and politics that have recurrently engulfed the South African context.We recall that indigenous South African languages such as isiXhosa, Xitsonga, Siswati and many others have been victims of apartheid and exclusion (Cele, 2004).In actuality, the issues of language and politics are a larger component of social challenges that were brought by the colonial system.In the selected short story, Madolo uses the characters to inflame such discourses.This is noted in Excerpt 2 below: ' My problem is English, I do not understand it at all!If the teacher was explaining this to us in isiXhosa; and not singing all this in English, I might have a clue.Because I grew up and studied in rural schools.So, I do not understand his English at all, because he tends to twang.Maybe I will hear him well when I am in the twelfth grade, next year".'Applying postcolonial structuralist theory to the excerpt above, we can see the intrinsic themes of language, education and cultural identity in a postcolonial South African context.Thina's frustration with the English language and desire for instruction in the isiXhosa language reflects the postcolonial legacy of language imposition.English, as a colonial language, continues to be the dominant medium of instruction in many South African schools, even after independence (Phyak, 2021;Phaka et al., 2023).Therefore, Thina's yearning for education in her native language signifies the struggle for cultural identity and agency in the face of colonial linguistic impositions.The aforementioned excerpt specifies the disparities in the South African educational system, particularly between rural and urban schools.For example, Thina's reference to studying the French Revolution suggests the influence of Eurocentric curricula and historical narratives in postcolonial education.This implies a continuation of colonial power structures that prioritise Western knowledge and perspectives over indigenous knowledge and histories.
In contrast, Litha's act of hitchhiking can be seen as a form of resistance against the limitations and obstructions imposed by the colonial legacy on accessing education.The desire to get to school indicates a determination to overcome obstacles and pursue learning, despite the challenges presented by an unequal educational system.The excerpt further employs a narrative style that intertwines Thina's frustrations and Litha's actions.This structural choice could mirror the interconnectedness of personal struggles and larger social issues faced by South African youth in a postcolonial context.It signifies the shared experiences of many young South Africans navigating education and language challenges.The importance of Madolo's short story in blending the postcolonial and structuralist themes lies in the power to create a narrative that addresses the complex realities of postcolonial societies and the struggles faced by their inhabitants.By intertwining these subjects, Madolo brings attention to language, education and cultural identity in the aftermath of colonialism, offering readers a thoughtful understanding of the challenges and aspirations of South African youth and the African village at large.

Road safety and accidents
South Africa has faced significant road safety challenges and traffic accidents over the years.The country has one of the highest road traffic accident rates globally, with various factors contributing to the problem (Das, 2023).For instance, many roads in South Africa are poorly maintained, leading to hazardous conditions, especially in rural areas (Sattar et al., 2023).Potholes, inadequate signage and lack of proper lighting can contribute to accidents.In Ndinetyala kusini na?, Madolo views it as befitting to comment on this problem.To do this, the short story underlines that reckless driving and speeding are prevalent issues on South African roads.Indeed, this is true given that some drivers disregard traffic laws, including speed limits, leading to an increased risk of accidents and harm.Excerpt 3 below deals with this conundrum: UThina  Mvandaba et al., 2022: 31-32).'Thina, who was moving around with her backpack, was startled by Litha, who quickly jumped and ran away from the road.She also followed, even though she was not told to do so.The reason was a minibus taxi coming from Mthatha which was speeding.It was going at a crazy speed.When the minibus taxi reached the intersection where these children were standing, the screeching of wheels started, leaving black marks on the road.Litha said, still in shock, 'Oh!This minibus taxi is speeding as if it is carrying Satan on its head.I do not know why people kept quiet and did not just stop the driver.'Thina was still clutching her chest in shock because she was bent over at the time when the minibus taxi passed, which caused it to pass right over her head.She was sure it took her hair with it, no matter how few there were.She replied, 'When you complain about the high speed, the driver hits the chameleon angrily or drives extremely slow.I do not blame them for keeping quiet.
Anyway, I am sure that minibus taxi is burning coal, but it might be being chased.Look, I do not think they will come a...' Litha did not complete her utterance, she was shocked by a massive shot, which was followed by 'Yho!Oh! Help!' and a thousand groans.There was no one to say what should happen, so the pair went to the scene of the accident.They arrived at the height of the crisis, where you would still be walking and you meet the head here, the arm over there.'Applying postcolonial structuralist theory to the excerpt, one can critique the constituents of power, identity and social structures present in the passage.The excerpt does not explicitly mention colonialism, but the postcolonial lens invites one to consider how historical colonial encounters may have configured the characters' perspectives and responses to the situation.The reference to Mthatha, a city in South Africa, might allude to the historical context of colonialism in the country.The depiction of a speeding minibus taxi, a common mode of transportation in South Africa (Das, 2023), raises questions about the postcolonial realities of urbanisation, infrastructure and transportation systems.The excerpt touches on power dynamics and the lack of agency experienced by the characters.The minibus taxi, as a symbol of structural power, represents a system that operates with little regard for the safety of pedestrians, particularly children like Thina and Litha.The driver's reckless behaviour highlights the vulnerability of individuals in the face of larger societal structures and the absence of mechanisms to hold such drivers accountable.
The characters' dialogue reflects elements of South African cultural belief systems.The mention of a chameleon and its symbolic association with speed suggests that the driver's reaction to complaints influences the minibus taxi's speed.This could be seen as a cultural representation of how certain actions or belief systems impact the outcomes of events, even in the face of dangerous situations.The incident of the minibus accident raises social concerns about road safety and the consequences of reckless driving.This incident reflects broader issues of road safety in African countries, where traffic accidents are prevalent due to factors such as speeding, poorly maintained vehicles and inadequate road infrastructure.This shows that when the excerpt is analysed through the postcolonial structuralist lens, it allows for a deeper understanding of the complex interplay between historical legacies, power structures, cultural representations and social concerns in the narrative.It offers insights into the lived experiences and challenges faced by individuals in postcolonial societies, emphasising the importance of critically examining the cultural and structural factors that shape everyday life and decision-making processes.

HIV stigma and myths
In the short story's climax, it becomes evident that during the incident of the road accident involving the minibus taxi, Litha and Thina attempt to assist the passengers that are trapped in that vehicle.The risks of unqualified people like Litha and Thina assisting at a road accident are numerous and can be potentially dangerous for both the accident victims and those attempting to provide assistance.For example, Khayesi and Peden (2005) claim that unqualified individuals may not have the necessary training or knowledge to assess the extent of injuries or provide appropriate medical assistance.This can lead to incorrect diagnoses or improper first aid measures, potentially worsening the condition of the victims.Similarly, relying on unqualified individuals to assist at a road accident can lead to delays in seeking professional medical help.Immediate medical attention is crucial for accident victims, especially in cases of severe injuries or life-threatening situations (Lamont & Lee, 2015).In some jurisdictions, unqualified individuals attempting to provide medical assistance may face legal consequences if their actions lead to harm or worsen the condition of the victims (Khayesi & Peden, 2005).In Ndinetyala kusini na?, Madolo highlights the personal risks associated with assisting at an accident scene.For example, it is evident in the short story that Litha contracts HIV when she attempts to assist one of the victims at the accident scene.This is observable in Excerpt 4: 'Emva koxilongo-gazi ndifunyaniswe ndinentsholongwane kagawulayo.Ndinokuba ndayifumana ngaloo …' (Magwane-Mvandaba et al., 2022: 35).['After a blood test, I was diagnosed with HIV.I might have found that out..

.']
This excerpt evokes the idea that while road accidents themselves do not directly cause HIV transmissions, they can create situations where there is an increased risk of HIV transmission, especially in certain circumstances.Some of the factors that can lead to an increased risk of HIV transmission in the aftermath of road accidents include injury and exposure to infected blood.The reality is of course that road accidents often result in injuries, and in some cases, there may be a significant amount of blood exposure (Iyanda, 2019).This shows that if the injured individuals involved in the accident are detectably HIV positive and others come into contact with their blood without proper precautions, there is a potential risk of HIV transmission.In Ndinetyala kusini na?, it is clear that in chaotic situations following road accidents, there may be unsafe practices or inadequate infection control measures taken by unqualified individuals (Litha and Thina) trying to assist the injured.This could include the reuse of medical equipment, failure to use protective resources or the improper disposal of contaminated materials, increasing the risk of HIV transmission.
Subsequent to the occurrence above, Excerpt 5 is worth noting: Zange amlinde awagqibe nokuwagqiba uThina.Walahla ngamandla eso sandla sikaLitha wayesibambile.Wazosulasula ezibhenca izandla zakhe, ngathi ufuna ukujonga ukuba loo ntsholongwane ayikho kweso sandla na.Wakhumbula umnyango awayengene ngawo.Wathi emkhumbuza abezokuyiboleka, wathi uThina, ' Uxolo, mhlob'am. Ndakuyiboleka kwabangenagawulayo.' (Magwane-Mvandaba et al., 2022: 35).'Thina did not wait for her to finish.She forcefully threw away Litha's hand that she was holding.She went to wipe her bare hands, as if she wanted to check if the virus was on her hand.She remembered the door she had entered through.When Litha reminded her that she was going to borrow the book, Thina said, "I am sorry, my friend.I will borrow it from those without AIDS".'What follows is the continued isolation, humiliation and dehumanisation of Litha.This is evident from her own parents who feel that having an HIV-infected child is a social humiliation and mockery.Applying postcolonial structuralist theory, we see that the excerpt depicts a clear power constituent between Thina and Litha.Thina forcefully throws away Litha's hand when she gets to know that she is infected with HIV.This action suggests a stigmatising attitude towards individuals living with HIV and AIDS (acquired immuno-deficiency syndrome).The act of wiping her hands to check for the virus reflects fear and misunderstanding of disease, which is a common consequence of social and cultural stigmatisation associated with HIV and AIDS in postcolonial societies.Thina's statement 'I will borrow it from those without AIDS' indicates a sense of dominance and intolerance based on someone's health status.This echoes the legacy of colonialism, which repeatedly fostered divisions among different groups based on perceived differences, contributing to ongoing social injustices in postcolonial contexts.The notion that those living with HIV and AIDS are somehow lesser or unworthy of social interaction perpetuates colonial-era hierarchies and prejudices.
By the same token, the excerpt underscores how the fear of HIV and AIDS is deeply entrenched in the characters' social representations and beliefs.It reflects how colonialism has influenced the perception of health and disease in postcolonial societies, perpetuating harmful attitudes and stereotypes.The mention of borrowing a book from those without AIDS suggests a belief in the contagiousness and inherent danger of being in contact with individuals living with HIV and AIDS, further marginalising and isolating them.Although the excerpt depicts stigmatisation and discrimination, it also hints at the potential for resistance and change.Litha's action of reminding Thina that she was going to borrow a book challenges Thina's prejudiced behaviour.This moment can be seen as a form of resistance against the perpetuation of negative attitudes towards people living with HIV and AIDS.It also represents a moment where individuals assert their agency and question the dominant narratives surrounding the disease.
The dangers of mythologies about people living with HIV and AIDS are multifaceted and have far-reaching consequences on individuals, communities and public health efforts.For instance, these mythologies perpetuate stigmatisation and intolerance against those affected by the virus -this is what Madolo seeks to underline in this short story.The stigma associated with HIV and AIDS creates an environment of fear and ridicule, leading to the social isolation and exclusion of individuals living with the disease.This stigma can deter people from getting tested, seeking treatment or disclosing their health status, impeding efforts to control the spread of the virus and hindering access to health care and support.Similarly, myths about HIV and AIDS can lead to misconceptions and misinformation, resulting in the propagation of false beliefs about transmission and prevention (Bunn et al., 2007).Misunderstandings about how the virus spreads may fuel unfounded fears and unnecessary precautions, leading to social and economic implications for individuals and communities (Dlamini et al., 2009).For example, people may avoid interactions with those living with HIV and AIDS, leading to the loss of livelihoods, social opportunities and emotional support for affected individuals.Likewise, these mythologies can impede efforts to promote accurate information, awareness and education about HIV and AIDS.The dissemination of false information can undermine public health campaigns and interventions, obstructing progress in controlling the epidemic.Thus, inadequate knowledge about HIV and AIDS can lead to risky behaviours, contributing to new infections and compromising efforts to achieve global targets for HIV prevention and treatment.With these scholarly dialogues, it is important to observe the concluding remarks in the next final section.

Conclusion
Covering the themes of natural creation, language and politics, road safety and accidents and HIV and AIDS stigmas and mythologies in isiXhosa short stories holds immense importance for multiple reasons.First, these themes reflect the diverse and complex realities of African societies.By incorporating natural creation, isiXhosa literary writers such as Madolo celebrate the continent's cultural identity and rich environmental heritage, advancing a deeper understanding of the interconnections between humans and nature.Addressing language and politics in narratives allows writers to explore power dynamics, postcolonial struggles and the complexities of governance and nation-building in Africa, offering insights into the continent's sociopolitical landscape.Second, road safety and accidents are prevalent challenges in many African countries.By depicting these themes in isiXhosa short stories, writers bring attention to the challenges of road safety, transportation infrastructure and the human cost of accidents.Such narratives can serve as advocacy tools, prompting discussions about the necessity for safer roads, responsible driving and effective emergency response systems.Last, confronting HIV and AIDS stigmas and mythologies in isiXhosa short stories is essential for combating discrimination and misinformation.These narratives can challenge prevailing beliefs, promote empathy, and advocate for supportive and non-stigmatising attitudes towards people living with HIV and AIDS.By shedding light on the real experiences of individuals affected by the virus, these stories can contribute to dismantling barriers and encouraging access to testing, treatment and support services.
In closing, addressing the themes of natural creation, language and politics, road safety and accidents and HIV and AIDS stigma and myths in isiXhosa short stories serves to amplify diverse voices and experiences while promoting critical conversations about pressing societal issues.Ndinetyala kusini na? provides a platform to honour Africa's cultural and environmental richness, contest power structures, advocate for safer communities and foster compassion and understanding.Through the power of storytelling, isiXhosa authors can contribute to social change, awareness and the dismantling of harmful stereotypes, making a significant impact on the literary landscape and the broader society.