LIVE BY DESIGN | The poison of resentment versus the power of forgiveness
My colleague Mapi invited Bhekisisa Mncube to write a follow up to the column he wrote earlier this year, giving the backstory and the post-burial trauma the family has suffered.
“Some deaths aren’t worth any tears,” wrote Bhekisisa when announcing his father’s passing.
“I was right not to grieve for my late father,” writes Bhekisisa and describes the salt that has now rubbed into the existing wounds.
He adds:
“To my dismay, I learned a month after his death that he had bequeathed the only piece of land belonging to the family (my late mother’s land) to a distant cousin.
“I received a call from the Induna of Newland village in Ulundi about my cousin’s claim to the land. As the remaining heir, I was informed of my father’s decision to gift the only piece of land my mother had cultivated for the community. Numb, it took me three weeks to call back and ‘agree’ to release it. In both death and life, my father had rejected me.”
I must have been five years old when I first encountered my father’s toxic behaviour. We were helping him fix the fence. One mid-morning, my mother brought a tray of breakfast. Before she could kneel to set it down, my father exploded, shouting that she was useless and only good for making food. He berated her for bringing food while he was busy. He said worse things, but his usual mantra was: “You all go to the toilet because of me.” Watching my mother, my sole provider, being humiliated in front of her children was unbearable. That day, I realised my father was a monster.
When I turned seven, he refused to let me go to school. My mother tried in vain to convince him, and finally told me I had to do it myself. So, I confronted him and announced that I was going to school. He was shocked and mumbled, “I hear you.” The next day, I went to school. But, oh boy, I wasn’t ready for the fallout. When he came home from work and asked where I was, my mother said I was at school. He blew his top, accusing her of disrespect and reporting her to his elder brother. A family meeting was convened, and my mother narrowly avoided the severe censure of being sent back to her family, instructed to return with her elders and a goat as part of an apology for being deemed a bad wife.
Fast forward to January 1993: I was excited to inform him about my plans for tertiary studies. I had already secured a bursary but still needed financial support. He told me, in no uncertain terms, that he would not help because he didn’t have “endless pots of money” and was preparing to take a new wife instead. He suggested I join the former KwaZulu Police, fully aware that I was a freedom fighter. I left the village with my mother’s help.
In early 1994, he told the family he would no longer pay school fees for any of us (seven children), saying: “Now that iXhosa lenu, Nelson Mandela, is out of prison and you’re all excited, let’s see if your Mandela will pay your school fees.”
He left and never paid for anyone.
He missed all our graduation ceremonies. For me, that was the turning point in our non-existent relationship. I decided enough was enough. However, after I started working, I suffered a mental breakdown and ended up in a psychiatric hospital. A psychologist was assigned to me, and her first question was: “Tell me about your relationship with your father.” I couldn’t believe it. I was seeing this woman for the first time, yet she immediately knew the source of my breakdown. I didn’t cry—I wailed for the entire session. I exhausted my tears for my father that day.
Since his passing, we confirmed our earlier suspicions that he had been sharing his “two-pot” pensions—his old-age pension and work-related government pension—with my nephew, thus contributing very little to the family. My nephew is the only one with an iPhone at home, and subscription to premium DStv. My mother’s pension and my contributions kept our household afloat.
Two months later, we discovered he died intestate, with an investment we never knew about. The paperwork sits untouched. I have no time for a man who disrespected my mother—my “first love”—starved us, hurled obscenities, and, to top it all, fathered four children out of wedlock across Zululand. Honestly, not all deaths deserve mourning. My father’s death isn’t worth my tears, and I want nothing to do with his money.
It is not possible to read Bhekisisa’s account without feeling his pain. Will the pain ever feel less sharp? My mind went to the Book of Forgiving, written by Archbishop Tutu and his daughter Mpho.
Their point of view is that if we can’t forgive then we remain a prisoner trapped in our pain. They make the distinction between the deed and the perpetrator. They propose the “four-fold way” as the route to forgiveness:
(1) Telling the story
(2) Naming the hurt
(3) Granting forgiveness
(4) The choice between renewing or releasing the relationship
My concern reading Bhekisisa’s story is about the long-term consequences of the hurt endured. My understanding of the connection between mind and body is that if we harbour resentment, it is like poison, and we are the ones who are likely to fall ill.
Archbishop Tutu and Mpho Tutu understood that readiness to forgive may have a long timeline. Their Prayer Before the Prayer includes these words:
…I am not yet ready. Grant me the will to want to forgive. Grant it to me not yet but soon.
– Bhekisisa Mncube won the national 2024 Standard Bank Sikuvile Journalism Award for columns/editorials, having previously won the same category at the regional level in the 2020 Vodacom Journalist of the Year Awards.
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