Diponagalo tša epiki ya Sesotho sa Leboa

Abstract

Serudu le Groenewald ke borateori ba babedi bao ba ilego ba leka go laetša thulaganyo ya epiki ya Sesotho sa Leboa. Le ge go le bjalo, borateori ba ba a fapana ge ba hlaloša dikgopolo tša epiki, seretotumišo, seretokanegelo le thetogale. Serudu, o gatelela gore thetogale le thetokanegelo di a swana, mola Groenewald yena a bolela gore le ge di tswalana, ga di swane ka gobane thetogale e lebane le (a) bophelo goba lefase ka bophara le (b) mongwalelo woo o phagamego, mola thetokanegelo e lebane le batho/bophelo bjoo bo tlwaelegilego gammogo le mathata a bona ao a tlwaelegilego go tikologo yeo e itšego moo go yona baanegwa, ditiragalo le lefelo di kgathago tema ye bohlokwa. Ka go realo, dipolelo tša mohuta wo tša go thulana, di ka hlola tlhakahlakano ge dikgopolo tša go swana le tše di hlalošwa. Ka fao nyakišišo ye e tla lebelela dipharologantšho tša epiki ya Sesotho sa Leboa ka go di nepiša le Sebilwane (1961), Leduleputswa (1953), Ga se ya Lešaka le (1973) le Maletsoge (1985) go lebeletšwe mehlala le tirišo go tšwa diretong tša mohuta wo.

Serudu and Groenewald are two theorists who have attempted to indicate the structure of the Sesotho sa Leboa epic narrative. However, in their definitions of the concepts epic narrative, praise poetry, narrative poetry and heroic poetry they differ from each other. Serudu, in his argument, asserts that epic poetry and epic narrative are synonymous, while Groenewald argues that they are related to each other, but they are not synonyms, because epic narrative focuses on (a) life or the world as a whole and (b) a style that is elevated, while heroic poetry is aimed at ordinary people/life and their ordinary problems in a certain environment wherein characters, events and milieu play a significant role. As a result, such conflicting statements may cause confusion when concepts such as these are under discussion. This study will focus on the characteristic features of Sesotho sa Leboa epic poetry by aligning them to Sebilwane (1961), Leduleputswa (1953), Ga se ya Lešaka le (1973) and Maletsoge (1985) focusing on the examples and applications from these poems.