This study is an analysis of the nature of possession in siSwati from a socio-cultural perspective. The study seeks to uncover how possession is expressed in siSwati and also the socio-cultural traits of the Swazi people that are revealed through possession. A written corpus was used to collect the requisite data and the relevant data was subsequently analysed. The study adopted systematic functional linguistic and sociolinguistic approaches to analyse the nature of possession in siSwati / African Languages / M. A. (African Languages)

Includes bibliographical references (leaves 103-107) / This study explored the role played by Siswati folktales in building the character of boys. It included how boys are depicted in folktales and how this depiction influences boys in real life. The study further investigated the correlation between traditional and modern boys and tried to uncover the value of folktales regarding the boys of today. The way boys are portrayed in folktales, their heroism in fighting and conquering monsters, could encourage present-day boys to fight the monsters that they come across daily. Based on the application of the lessons from folktales, the study examined how societal changes affect boys today. / African Languages / M.A. (African Languages)

Adolescent motherhood is a reality amongst South African adolescent girls from all cultures. However, there is a scarcity of information available on Swazi adolescents’ experiences of early motherhood. The research consequently aimed at exploring and describing the experiences of early motherhood amongst Swazi adolescent girls. The participants were encouraged to describe their unique lived experiences as to the early period of adolescent motherhood (pregnancy included). Positive psychology provided the theoretical framework, and phenomenology was used as the methodical design for this qualitative study. Purposeful and snowball sampling was used to find the nine participants. Semistructured one-on-one interviews were conducted with Swazi girls ranging from the ages of 16 to 20 years. The interviews were conducted in English as a second language of the participants, and they all resided within the Nkomazi municipality in Mpumalanga, South Africa. The collected data were analyzed according to the interpretative phenomenological approach (IPA) and five main themes were identified: (a) The influence of emotions; (b) Social support during early adolescent motherhood; (c) Challenges experienced during early motherhood; (d) Personal growth; and (e) Resilience. The research findings indicate that early motherhood amongst Swazi adolescents comprises both positive and negative experiences and results in good and bad emotional experiences. All the participants experienced incidences in which their immediate environment (family, friends, community, neighbours, school, and boyfriends) rejected them and were unsupportive. This was especially evident in the ongoing lack of support offered by the biological father of the baby and the deterioration of original friendships. Ultimately however, it became apparent that the inherent Swazi culture and African principle of “Ubuntu” resulted in their being mostly accepted and supported. Furthermore, most participants experienced personal growth and a sense of maturity. Insights gained from motherhood resulted in participants making more responsible choices with regards to sexual behaviour, changes in their priorities, developing their characters, becoming more ambitious to achieve their personal life goals and becoming future orientated. The personal growth of most participants was clearly indicated by the mastering of several challenges related to early motherhood. A change in lifestyle was the most significant problem to overcome, and other challenges included the “burden” of being a provider, financial constraints in the present and future, interrupted education, loss of leisure time, and the experience of helplessness in times of need, for example when the baby is ill. Despite the fact that adolescent motherhood was experienced as a difficult occurrence, most participants (six of the nine) demonstrated high levels of resilience. These participants demonstrated effective coping strategies by taking responsibility and ownership of the difficulties associated with adolescent motherhood, and expressed the desire to be good mothers. Recommendations are given to enhance the well-being of Swazi adolescent mothers and the findings offer guidelines for a pregnancy prevention program as well as giving ideas on how to support adolescent girls in their journey of motherhood. / MA (Psychology), North-West University, Potchefstroom Campus, 2015

Adolescent motherhood is a reality amongst South African adolescent girls from all cultures. However, there is a scarcity of information available on Swazi adolescents’ experiences of early motherhood. The research consequently aimed at exploring and describing the experiences of early motherhood amongst Swazi adolescent girls. The participants were encouraged to describe their unique lived experiences as to the early period of adolescent motherhood (pregnancy included). Positive psychology provided the theoretical framework, and phenomenology was used as the methodical design for this qualitative study. Purposeful and snowball sampling was used to find the nine participants. Semistructured one-on-one interviews were conducted with Swazi girls ranging from the ages of 16 to 20 years. The interviews were conducted in English as a second language of the participants, and they all resided within the Nkomazi municipality in Mpumalanga, South Africa. The collected data were analyzed according to the interpretative phenomenological approach (IPA) and five main themes were identified: (a) The influence of emotions; (b) Social support during early adolescent motherhood; (c) Challenges experienced during early motherhood; (d) Personal growth; and (e) Resilience. The research findings indicate that early motherhood amongst Swazi adolescents comprises both positive and negative experiences and results in good and bad emotional experiences. All the participants experienced incidences in which their immediate environment (family, friends, community, neighbours, school, and boyfriends) rejected them and were unsupportive. This was especially evident in the ongoing lack of support offered by the biological father of the baby and the deterioration of original friendships. Ultimately however, it became apparent that the inherent Swazi culture and African principle of “Ubuntu” resulted in their being mostly accepted and supported. Furthermore, most participants experienced personal growth and a sense of maturity. Insights gained from motherhood resulted in participants making more responsible choices with regards to sexual behaviour, changes in their priorities, developing their characters, becoming more ambitious to achieve their personal life goals and becoming future orientated. The personal growth of most participants was clearly indicated by the mastering of several challenges related to early motherhood. A change in lifestyle was the most significant problem to overcome, and other challenges included the “burden” of being a provider, financial constraints in the present and future, interrupted education, loss of leisure time, and the experience of helplessness in times of need, for example when the baby is ill. Despite the fact that adolescent motherhood was experienced as a difficult occurrence, most participants (six of the nine) demonstrated high levels of resilience. These participants demonstrated effective coping strategies by taking responsibility and ownership of the difficulties associated with adolescent motherhood, and expressed the desire to be good mothers. Recommendations are given to enhance the well-being of Swazi adolescent mothers and the findings offer guidelines for a pregnancy prevention program as well as giving ideas on how to support adolescent girls in their journey of motherhood. / MA (Psychology), North-West University, Potchefstroom Campus, 2015

The attention of information, communications, and technology (ICT) designers, developers, implementers, consultants, and venture capitalists, in the banking arena, has been focused on the corporate sector and on the commercial and corporate applications of ICT. Banking technology usage such as those by lower-income communities, have been marginalised and largely left unattended. During the past five years, activities, behaviours, and attitudes of the financial services industry increased, in favour of the under-serviced mass market. Global growth of electronic payment banking systems and usage has brought about a considerable amount of technological advancement. The low-income market has become a subject of interest by ICT solution providers, banks and credit-offering incumbents , academics, government, and alternative non-banks and non-governmental organisations (NGO’s). Despite the global increase in interest and technology usage, the inability to act on the augment, within the borders of Swaziland, is the primal focus of this research. Swaziland’s mass market can be transformed and banked through the proper deployment of ICTs. The ability to bank the un-banked, in viewing ICT as the enabler of the small society along with its various communities; those excluded because of cultural and educational restrictions; physical location and low income constraints; the disabled etc., can be achieved. This dissertation investigates and analyses the present situation of banking in Swaziland, the related entities involved, and attempts to formulate an appropriate strategy for the successful implementation of a suitable banking solution in the Swazi context. This includes the recognition that access, to any ICT, in itself is insufficient, and illustrates, through the use of community informatics (CI), systems theory, change management theory, and the essential pre-study towards the utilisation of ICT deployed on a grand scale. / Dissertation (MCom)--University of Pretoria, 2008. / Informatics / unrestricted

Clothes are not only for body protection and covering, but they also have social and emotional aspects attached to them. For them to be appealing, they need to have a proper fit while remaining fashionable and aesthetically pleasing to the eye (Anderson, Brannon, Ulrich, Presley&Woronka, Grasso&Gray,2000; Yoo, 2003). Swaziland has a large population of plus-size women who are working in different departments and need to dress for the job on a daily basis. Their apparel sizing and fit preferences and problems are not known. This research investigates apparel sizing and fit preferences and problems of the plus-size Swazi working women. It concentrates specifically on the functional, aesthetic and economic fit preferences, as well as on determining size labelling preferences, knowledge and clothing styles preferences and problems. This was a descriptive study using a quantitative approach. Purposive sampling was used. This design was chosen as it focused on studying plus-size working women who were experiencing fit problems with the apparel they bought from local apparel retail shops. A survey using a questionnaire to collect data was done in exploring apparel sizing and fit problems and preferences of plus-size working women of Swaziland. A sample of plus-size Swazi working female teachers (n = 249) between the ages of 25 and 60 years who had indicated that they wore clothes of size 16 to 28+ or size 40 to 52+ participated in the study. A self-administered questionnaire was used to answer set objectives. The results of the study indicated that the plus-size Swazi working women preferred clothes that were functionally comfortable, fitted well and were made in comfortable fabric. They also indicated that they preferred clothes that were well sized, had a fit that was functional, sensually and emotionally pleasing in respect of style, the fabric used and comfort. The study also reflected that plus-size Swazi working women experienced sizing and fit problems in most of the apparel they bought from local retail outlets. A high number of the plus-size women consumers reported experiencing difficulty in finding clothes that were aesthetically pleasing. They could not find clothes that were fashionable in their size nor clothes that could satisfy their emotional and symbolic egos. A high number of respondents also indicated that they experienced a lot of fit problems on several areas of their bodies. The waist, hips, buttocks, abdomen and upper arms seemed to be the most problematic body areas respondents reported to be having fit problems. The lengths were also a challenge as most had problems with sleeve and pants length. Findings in this study also reflected that sizing in clothes was still a major problem for most of the plus-size consumers. Many of the respondents had problems understanding information on the size tags. The sizing systems were most probably confusing for the consumer as some came in varying numbers and letters. This study may contribute to a better understanding of sizing and fit preferences and problems experienced by the plussize Swazi working women with regard to work apparel. Consumers come in different shapes and sizes. The clothing producer has a task of ensuring that clothes are made to fit most of the prevailing figure types, rather than the common ideal figure. / Dissertation (MConsumer Science)--University of Pretoria, 2010. / Consumer Science / unrestricted

Submitted to the Faculty of Arts in fulfillment of the requirements for the degree of MASTER OF ARTS in the Department of African Languages at the University of Zululand, South Africa, 2005. / Lomsebenti ucwaninga ngekubaluleka kwetangoma nemisebenti yato ekutfutfukiseni lulwimi IwesiSwati. Kulapho kuvela khona kutsi buyini bungoma tutsi bubaluleke ngani emphilweni yesive ngekwemisebenti nangekwelulwimi. Sehlukosekucala setfula tinhloso telucwaningo, indzima noma umkhawulo welucwaningo, tindlela tekucwaninga letiluhlolomibuto (interview) nekufundvwa kwetincwadzi. Imigudvu yelucwaningo i1andzela indlela yemisebenti (Functional approach) nendlela yeluchumano (Communicative approach). Kulapho kuchazwe khona lokushiwo ngemagama lasisekelo salolucwaningo latana nalawa: sangoma, inyanga, lldloti, lugedla, kutfwasa/litfwasa nendumba. 5ehluko sesibili siniketa inchazelo ngalokuphatselene netangoma kusukela ekutfwaseni, timphawu tekutfwasa, kubhoboka kwelidloti, tinhlola, sangoma nebuhlobo, sangoma nemabitongco kanye nemabitomuntfu, sangoma naleminye imikhakha yemphilo, sangoma netinanatelo, sangoma nesitsembu, umtsakatsi, umtembi, sangoma nenhlonipho. Sehluko sesitsatfu setfula tingcikitsi letehlukene tetingoma tetangoma letihlelwe ngalendlela: A. Kufundzisa, kukhutsata nekumisa sibindzi. B. Kubalisa, umbusave nesimo senhlalo. -ivC. Lutsandvo, bunye nelubumbano. D. lnkholo, inkholelo nemlandvo. E. Emandla, inkhani nelunakashelo. Emasu ekwakheka kwetingoma letehlukene acwaningiwe. Sehluko sesine sicwaninga ngetangoma, tihlahla netifo. Kubukwe imitsi leyakhiwe ngetilwane tasendle, ngetilwane tasekhaya, tinyoni netimila letehlukene. Lapha kutsintfwenetinhlobo tetifo letimbalwa letelaphekako nembulalave loseseyinkinga lenkhulu kubelaphi. Sehluko sesihlanu siligcogca Iwalokucwaningiwe. Kulapho kuniketwe tincomo ngekubuka kuhleleka kwelucwaningo, tingoma nelulwimL imitsi nelulwimi kanye netifo nelulwimi. -

Submitted in partial fulfilment of the requirements for the Degree Doctor of Philosophy in the Department of African Languages in the Faculty of Arts at the University of Zululand, South Africa, 2003. / Nowadays marriage, especially the European civil marriage is considered as holiest-of holiest, as looked against the customary or traditional marriage. It is thus why Umtsimba-the traditional bridal party-is looked down upon. Indeed those who marry the customary way are considered as barbarians who know nothing, uneducated. This is because we have taken as respectable, the civil marriage-which according to the European culture as Christian marriage, and yet even that, is the same as the customary or traditional marriage because people marry one another. What appears, and which also is irrefutable truth, is that civil marriage IS In accordance with European culture religion which has been attached to European religion. Evidence of this is that the civil marriage, begins in court and, when divorce occurs, ends in court. What makes customary marriage to be looked down upon is that all African things are despised, yet there are no laws prohibiting that which is intrinsically traditional custom of the African people. CHAPTER ONE expresses the aims of this research, which also is what caused that it and all that has been done in this chapter, be written. Even the enthusiasm that caused the writing of this research, has been adequately displayed. The methods used to obtain suffident information concerning this research have also been thoroughly explained. CHAPTER TWO deals with the weather conditions, more especially that of Mphumalanga and Swaziland areas where most Swazis are found. A short story on the origins of the Swazis has also been given. The Christian faith as well as traditional religion. CHAPTER THREE concerns the different categories (in the social structure) so that different should be known between intfombi (maiden), makoti (young Wife), umlobokati (the betrothed), malukatane (daughter-in-law) and umfati (woman / Wife). The various designations have been given in years so that it can be easier to understand the differences relative their social development. CHAPTER FOUR deals deeply into all that relates to the Swazi umtsimba as it is. Falling in love / getting married of the umlobokati (the one who has been lobolwared), kuhlambisana kwetinkhomo (the reciprocal acknowledgement relationships by the families concerned) have been adequately explained. CHAPTER FIVE clearly explains what happens after the intfombi have been married. The lobola cattle have been explained as well as why lobola has to be paid. The kushiswa kwetinyongo (the burning of the gallbladders) winds up the whole umtsimba ceremony. CHAPTER SIX sums up the whole research exercise. Recommendations concerning this research show clearly what is commendable and should be maintained in order to preserve and keep the Swazi culture intact. The whole exercise stands on this that people must get back to their own customs, if culture, and let alone customs from foreign cultures. Let the people celebrate umtsimba because this is their way of getting married. = Kulamalanga lesiphila kuwo umshado ikakhulu Iona wesilumbi utsatfwa njengal<:mgcwelengcwele kunalona wesintfu. Kungako umtsimba sewunyembenywa nje. Vele labatekana ngendlela yesintfu batsatfwa njengemacaba langati lutfo. Ingani umshado wesilumbi lolisiko labo belumbi kepha lesesiwutsatsa ngekutsi uyinkholo, uhlonishwa kakhulu kube nanawo uyefana nalowesintfu ngobe kusuke kutekwana. Lokuvelako futsi lokulidniso lelingeke nani laphikiswa kutsi umshado wesilumbi ulisiko lesilumbi leleyanyiswe nenkholo yesilumbi. Bufakazi baloko kutsi umshado wesilumbi ucala enkantolo nanome sekwehlukanwa futsi uphelela khona. Lokwenta kutsi kutsatsana ngesintfu kubukelwe phansi kutsi vele tonkhe tintfo tesintfu tibukelwa phansi kantsi ayikho nemitsetfo levikela loku lokuyinsila yebantfu SEHLUKO SEKUCALA sibeka ebaleni inhloso yalolucwaningo. Lekungiko lekwenta kutsi kubhalwe lolucwaningo nako kuvetiwe kulesehluko. Inshisekelo lenta kutsi kubhalwe lolucwaningo nave ibhaliwe ngalokwanele. Tindlela lekusetjentiswe tona kute kutsi kutfolakale Iwati lolwanele ngalolucwaningo nato tibhaliwe ngalokuphelele. SEHLUKO SESIBIU sibuke simo selitulu ikakhulukati, sendzawo yaseMphumalanga naseSwatini lapho kutfolakala khona emaSwati lamanyenti. Umlandvo lomfisha ngemvelaphi yemaswati nawo uchaziwe. EmaSwati bantfu lebalandzela inkholo yebuKhristu nenkholo yesintfu. SEHLUKO SESITSATFU sicondzene netigaba tebantfu ngekwehlukana kwabo. Tigaba tehlukanisiwe kuze bawati umehluko lokhona emkhatsini wentfombi namakoti, umlobokati, malukatane kanye nemfati. Tigaba talabadvuna nato tichaziwe ngekwehlukana kwato. Tigaba tebantfwana tehlukanisiwe ngeminyaka khona kutewubalula kucondzisisa kahle umehluko. SEHLUKO SESINE sijule kakhulu emtsimbeni unjalo. Kugana kwemlobokati, kuhlabisana ngalokuphelele. wonkhe wesiSwati njengobe kwetinkhomo kuchaziwe SEHLUKO SESIHLANU seneka ebaleni lekwentekako nangabe intfombi seyitekiwe. Tinkhomo temalobolo tichaziwe kanye nekutsi kulotjolelwani. Kushiswa kwetinyongo kusonga wonkhe umtsimba kutsi sewuphelele. SEHLUKO SESITFUPHA sisonga wonkhe umsebenti welucwaningo sewuphelele. Tincomo ngalolucwaningo tikuveta ebaleni lekutusekako lekumele kutsi kulandzelwe kute kutsi emasiko esiSwati ahlale agcinekile. Lomsebenti wonkhe ume ekutseni bantfu ababuyele emasikweni abo bayekele emasiko ebantfu bekuchamuka. Bantfu ababuyele bagidze umtsimba wesintfu ngobe ngiyona ndlela yabo yekuteka umfati.

Submitted in fulfillment for the Degree Master of Arts in the Department of African Languages at the University of Zululand, South Africa, 2006. / Lolu lucwaningo lolumayelana nekulahleka kwemasiko nemihambo yemaSwati. Luhleleke ngetehluko. Lolucwaningo lugcile kakhulu emaSwatini aseNingizimu Afrika luye luyewuphelela kaNgwane eSwatini. Sehluko I, sichaza lucwaningo kutsi lumayelana nekulahleka kwemasiko esiveni semaSwati, Sivete kubaluleka kwemasiko esiveni. Siveta tinhloso telucwaningo, tindlela telucwaningo, kubaluleka kwelucwaningo, nemkhawulo lucwaningo, sigcine ngekuvuselelwa kwesimilo. Sehluko 2, sichaza imphilo yemaSwati ngembi kwekufika kwebadzeshi. Siveta umlandvo wemaSwati aseNtalasifali, simonhlalo nekudla kWemaSwati. Siphindze sivete, umuti, kufa kwemnumzane ekhaya nemisimeto lechutjwako nakufiwe. Kubuywe kwachazwa imisebenti yemaSwati ngebulili nangekwehlukana kwetigaba . Sehluko 3, Sichaza ngekubaluleka kwemphilo nemikhosi lemikhulu yesive. Siveta kubaluleka kwekutimbandzakanya nalemikhosi, kanye nemvunulo yemaSwati. Sehluko 4, Sibuka tinkholelo temaSwati nalokunye lokubukeka kuligugu esiveni semaSwati. Sehluko 5, Siveta sikhatsi semphucuko esiveni semaSwati. Sitsintsa tintfo letehlukene letiyinkhomba yekulahleka kwemasiko nemihambo yesintfu. Sehluko 6, Sibutselandzawonye konkhe lokntsintfwe lucwaningo. Siphindze sivete nalokntfolakele ngesikhatsi selucwaningo kanye netincomo.

Owing to changes brought by modernisation, folktales and other folklore genres are often looked down upon, and thought by many to be outdated. The aim of this study is to explore manipulative behaviour in Siswati folktales. The study glanced at how manipulation is used in folktales, i.e. the causes and key strategies used by manipulators to manipulate their victims. The focus was on the conformism of manipulation in folktales, to current practice of manipulation in different social institutions, implication of manipulation, and how manipulation could be controlled. The researcher used the qualitative research method to collect and analyse data. To achieve the objectives of the study, data was collected from 28 folktale books that were purposefully selected for the purpose of providing information to answer the research questions. All data collected was analysed using ’Neuman’s (2000) Analytic Approach whereby the Method of Agreement and the Method of Difference was utilised. Data was categorised into different themes teased from the folktales for analysis. Based on the findings of the research, it is evident that manipulation prevails in Siswati folktales. Different characters are being manipulated in different settings using different strategies and tools. The powerful manipulate the less powerful, the intelligent manipulate the less gifted, and the rich manipulate the poor, while the knowledgeable manipulate the ignorant. The research findings relate very well with the current manipulative behaviour practiced by different social institutions and almost every individual and society is affected. Furthermore, the research reveals that manipulation can be curbed if current victims of manipulation decide to expose manipulative acts and join forces to fight the manipulator. In this case, it is recommended that different stakeholders from various departments join forces to fight manipulative tendencies that prevail in different institutions and society as a whole. The present study may revitalize the urge and the need to reconsider the study of folktales, since their themes remain the same. / African Languages / D. Litt. et Phil. (Languages, Linguistics and Literature)