Concern regarding the decline in the knowledge and use of indigenous green vegetables exists in many southern African regions including Swaziland. Reasons for this are, amongst others, attributed to a lack of inter-generational knowledge transfer, the influence of westernisation and changing food values and attitudes, as people nowadays regard indigenous green leafy vegetables as a low status food. It is imperative that knowledge of these foods be documented before it is lost to future generation. Indigenous green leafy vegetables have long been considered healthier options than the many recently introduced western-orientated foods, which are closely linked to chronic lifestyle diseases. The aim of this study was to determine, describe and compare the knowledge of indigenous green leafy vegetables among two generations of rural Swazi women from the Eluyengweni community, and how it manifests in their food practices. Studies on indigenous green leafy vegetables in Swaziland are limited. This study will fill the knowledge gap in this field. The human ecological perspective was adopted as theoretical perspective and an explorative mixed method approach was followed. Qualitative data was collected through focus group discussions with younger (25-45 years) and older (over 45 years) women. Face-to-face structured interviews provided quantitative data on the knowledge the women had of indigenous green leafy vegetables, including their procurement, preparation, preservation and consumption patterns. The convenience sample comprised 102 respondents. Observation was done concurrently during both phases of data collection and photographs accompanied comprehensive field notes. It transpired that the availability of indigenous green leafy vegetables had declined in the community and those that were available were not easily accessible as they were located on the outskirts of the community. In spite of changes in the physical and natural environment, some indigenous green leafy vegetable species are still available in summer. It is clear that the older women, in comparison to their younger counterparts, had more knowledge of indigenous green leafy vegetables in terms of identifying them, where they are found and how they are used. Familiar and available indigenous green leafy vegetables such as imbuya (Amaranthus), chuchuza (Bidens pilosa) were preferred, and consumed fairly regularly. Although indigenous green leafy vegetables were still part of the food practices in this community, their consumption among the younger generation had declined. However, due to factors related to modernisation, economic influences and technological advancement the majority of both the younger and older participants seem to have become dependent on, and often include, western-orientated food in their food consumption patterns. Based on the results, recommendations are made to capture and preserve the knowledge of indigenous green leafy vegetables in this community and to revive interest in these vegetables and promote their consumption. / Daar is 'n besorgdheid oor die afname in kennis in die gebruik van inheemse groen blaargroentes in baie streke in Suider Afrika, insluitend Swaziland. Redes wat hiervoor aangevoer word, is onder andere, die gebrekkige oordrag van kennis van een geslag na die volgende, die invloed van verwestering asook 'n verandering in waardes en houdings aangesien mense inheemse groen blaargroentes deesdae as 'n lae status voedsel beskou. Daarom is dit noodsaaklik dat kennis oor hierdie voedsel gedokumenteer word voordat dit verlore gaan vir die nageslag. Inheemse groen blaargroentes word gesonder geag in vergelyking met Westers-georienteerde voedsel, wat op hul beurt nou geassosieer word met kroniese lewenstyl siektes. Die doel van hierdie studie was om die kennis van inheemse groen blaargroentes van twee geslagte landelike Swazi vroue van die Eluyengweni gemeenskap te bepaal, beskryf en te vergelyk asook hoe dit manifesteer in hul voedselpraktyke. Studies oor inheemse groen blaargroentes in Swaziland is beperk en hierdie studie dra by om die leemte in kennis in hierdie studieveld te vul. Die menslike ekologiese perspektief is a teoretiese perspektief gebruik en 'n verkennende gemengde metodologie is as navorsingsbenadering gevolg. Kwalitatiewe data is deur middle van fokusgroep gesprekke met beide die jonger (25-45 jaar) en ouer (ouer as 45 jaar) vroue ingesamel. Met behulp van gestruktureerde individuele onderhoude is kwantitatiewe data oor die kennis van inheemse groen blaargroentes ingesamel wat die verkryging, voorbereiding, preservering en verbruikspatrone van hierdie groentes ingesluit het. 'n Geriefssteekproef van 102 respondente het aan die studie deelgeneem. Waarnemings is gedurende beide fases van die data insameling uitgevoer en fotos en volledige veldnotas is ingesluit. Dit is duidelik dat die beskikbaarheid van inheemse groen blaargroentes in hierdie gemeenskap afgeneem het, en dit wat beskikbaar was, was nie maklik toeganklik nie, omdat dit aan die buitewyke van die gemeenskap gelëe was. Ten spyte van die verandering in die fisiese en natuurlike omgewing is sommige inheemse groen blaargroentes steeds beskikbaar gedurende die somer. Dit is duidelik dat die ouer vroue, in vergelyking met die die jonger vroue oor meer kennis van inheemse groen blaargroentes beskik het met betrekking tot die identifisering, waar hulle groei en hoe om hulle te gebruik. Bekende en beskikbare inheemse groen blaargroentes soos gewone misbredie (Amaranthus) en knapsakkerwel (Bidens pilosa) was voorkeur groente en is redelik gereeld gebruik. Alhoewel inheemse groen blaargroentes steeds deel vorm van die voedselpraktyke in hierdie gemeenskap, het die gebruik daarvan deur die jonger geslag afgeneem. As gevolg van faktore soos modernisering, die ekonomie en tegnologiese vooruitgang het die meerderheid van beide die jonger en ouer geslag afhanklik geword van westers-georienteerde voedsel en dit dikwels in hulle eetpatrone ingesluit. Die resultate van hierdie studie het bygedra dat aanbevelings oor die vaslegging en bewaring van die kennis oor inheemse groen blaargroentes in hierdie gemeenskap gemaak kon word, asook om 'n oplewing in die belangstelling in die gebruik daarvan te bevorder. / Dissertation (MConsumer Science)--University of Pretoria, 2017. / Consumer Science / MConsumer Science / Unrestricted

Magister Artium - MA / This mini-thesis makes an argument for the significance of a female-dominated hidden tradition of experimental ethnographic writing in British social anthropology. It argues that the women anthropologists who experimented with creative forms of ethnography were doubly marginalised: first as women in an androcentric male canon in British social anthropology and American cultural anthropology, and second as creative writers whose work has been consistently undervalued in sombre scholarly circles. The study proposes that Hilda Beemer Kuper (1911-1995) and Edith Turner (1921-2016) should be regarded as significant in a still unexcavated literary tradition or subgenre with Anglo-American anthropology.

This dissertation aims to critically evaluate the Incwala Sacred Ceremony and its relevancy to Ancestral Veneration in the life of the Swazi Nation. Swazis to a greater extent are believed to be quite obsessed about their cultural heritage. They view this cultural event as sacred and very important in their national unity and pride of being a sovereign entity. They religiously observe this rite as an integral part of their cultural heritage and see it as a vital glue that holds together the national unity and cements the eternity of the Swazis' existence. Celebrating and commemorating this sacred festival can be equated to what Christians do when celebrating and observing Good Friday or Holy Easter. It could also be related to the Islamic Pilgrimage to Mecca. Swazis are strongly connected to their Ancestral Veneration. It is inculcated in their core system of beliefs and is part of their lives because it tends to shape their religious view, as well as moulding it. The Supreme God (Mvelinchanti) is believed to have spoken to the founding fathers of the nation about how the nation ought to conduct its affairs (in different forms through visions and dreams). Hence there is a deeply held view that the departed kings and the forefathers are believed to be alive and closer to that very Supreme God. According to this long held view the dead are asleep and are continually involved in directing the affairs of the nation. Indeed they decide on blessings, health and life of the living. It is embedded in the subconscious mind of Swazis that the living dead (emadloti, labaphasi or labalele) continually influence the affairs of the nation and any given family; hence they need to be consulted from time to time. Emadloti are the mediators between human beings and God and they can be contacted through the spiritual mediums. The national elders and advisors to the Monarchy,1 as well as traditional medicine persons (muti) people (Tinyanga and Tangoma), are there as custodians of the Incwala Ceremony. In any given family, emadloti (ancestors) are consulted in times of marriages, new births and any other eventualities that may befall that family. In the life and worldview of Swazis, nothing just happens without any involvement and sanction of the ancestors. In fact, for anything to happen in the life of a Swazi, there must be a supernatural cause or reason, hence in the very core of foundational beliefs there are involvements of the supernatural powers and the forces believed to be operational. / Practical Theology / M.Th. (Specialization in Urban Ministry)

This dissertation aims to critically evaluate the Incwala Sacred Ceremony and its relevancy to Ancestral Veneration in the life of the Swazi Nation. Swazis to a greater extent are believed to be quite obsessed about their cultural heritage. They view this cultural event as sacred and very important in their national unity and pride of being a sovereign entity. They religiously observe this rite as an integral part of their cultural heritage and see it as a vital glue that holds together the national unity and cements the eternity of the Swazis' existence. Celebrating and commemorating this sacred festival can be equated to what Christians do when celebrating and observing Good Friday or Holy Easter. It could also be related to the Islamic Pilgrimage to Mecca. Swazis are strongly connected to their Ancestral Veneration. It is inculcated in their core system of beliefs and is part of their lives because it tends to shape their religious view, as well as moulding it. The Supreme God (Mvelinchanti) is believed to have spoken to the founding fathers of the nation about how the nation ought to conduct its affairs (in different forms through visions and dreams). Hence there is a deeply held view that the departed kings and the forefathers are believed to be alive and closer to that very Supreme God. According to this long held view the dead are asleep and are continually involved in directing the affairs of the nation. Indeed they decide on blessings, health and life of the living. It is embedded in the subconscious mind of Swazis that the living dead (emadloti, labaphasi or labalele) continually influence the affairs of the nation and any given family; hence they need to be consulted from time to time. Emadloti are the mediators between human beings and God and they can be contacted through the spiritual mediums. The national elders and advisors to the Monarchy,1 as well as traditional medicine persons (muti) people (Tinyanga and Tangoma), are there as custodians of the Incwala Ceremony. In any given family, emadloti (ancestors) are consulted in times of marriages, new births and any other eventualities that may befall that family. In the life and worldview of Swazis, nothing just happens without any involvement and sanction of the ancestors. In fact, for anything to happen in the life of a Swazi, there must be a supernatural cause or reason, hence in the very core of foundational beliefs there are involvements of the supernatural powers and the forces believed to be operational. / Philosophy, Practical and Systematic Theology / M.Th. (Specialization in Urban Ministry)

The thesis covers the branches of law known as Constitutional law and Customary law. It focuses on the powers of the Swazi monarch, which are based on a combination of the received Western law and Swazi custom. For the purposes of this study, therefore, Swazi law and custom shall be taken to include both the statutory law and the yet unwritten customary law. Swaziland is black Africa's only remaining traditional monarchy, ruled as it is by the Ngwenyama, an indigenous institution, whose origin is derived from custom. The resilience of this ancient system of government in a continent where modernisation and constitutional democracy among other factors have led to its extinction is phenomenal, particularly because some commentators have described traditionalism in modern Africa as an "embarrassing anachronism.' In Swaziland the monarchy continues to be a vibrant system and the nation is currently engaged in a process of not only codifying the customary law but also of drafting the constitution of the country. One of the key areas of concern is the question of the distribution of power between the monarch and the people under the proposed constitution. Traditionalists are of the view that the powers that the King currently exercises should remain intact as they are a reflection of the Swazi law and custom. Progressives, on the other hand, are of the view that the current position makes the King an absolute monarch and are thus proposing a change from an absolute to a constitutional monarch. In other words they want some kind of checks and balances in the envisaged system of government. The study will show that the constitutional evolution of Swaziland and the exigencies of synthesising modern and traditional systems of governance have over the years obscured the true nature of the powers of the monarch in terms of Swazi custom. Thus before we can consider whether the future of the monarchy in Swaziland depends on the harmonisation of modern and traditional systems of governance, it is necessary to revisit the past to determine the powers of the monarch in their embryonic form, for it is from this period that we can extrapolate the powers of the Ngwenyama in terms of Swazi custom. The thesis has been arranged as follows: The first chapter will review the precolonial political system of Swaziland with a view to establishing whether monarchical authority was founded on command or consensus. The various theories, which seek to explain the foundations of the monarchical system of government, will be outlined. The second chapter will focus on European influence on the Swazi traditional system of government. The third chapter will be an analysis of the powers of the monarch under the 1968 independence constitution. The fourth chapter will focus on the effect of the repeal of the 1968 independence constitution by the Monarch. The fifth chapter will focus on the constitutional reforms under the reign of king Mswati III. The sixth and last chapter focus on proposals for reform. The research method used was in the main, an analysis of relevant legal principles as contained in textbooks, legislation, journals, the scant case law that is available in this area of the law and other relevant materials. A comparative survey of ancient African kingdoms will be done, with emphasis on those Kingdoms, which later became British colonial possessions. It is hoped that this comparative analysis will help explain the evolution of these traditional structures alongside modern governmental institutions.

Please read the abstract in the section 00front of this document / Dissertation (M A (Anthropology))--University of Pretoria, 2007. / Anthropology and Archaeology / unrestricted

This study was undertaken to establish whether rights of personality are known in indigenous law. Since indigenous law differs not only between tribes but is also affected by the degree of exposure to Western values, a micro-study has been done in a semi-rural environment in the Kingdom of Swaziland to establish to what extent own value systems have been influenced or altered when Western legal concepts are utilised. The information, obtained by interviewing a panel of experts, was compared with the available literature. During the process of gathering information, the aims of the research were not only to describe how the legal principles function, but also to take note of those socio-cultural processes which function outside of the law. Rights of personality were studied against a background of the culture and way of life of the peoples concerned. The importance of culture has been acknowledged in the Constitution of the Republic of South Africa, wherein the recognition and application of indigenous law generally rests on a constitutionally protected right to culture. Whilst the identifiable rights of personality may generally be classified according to specialised legal systems, the separation of rights to good name and to dignity may be inappropriate in the indigenous sphere. Dignity in indigenous legal systems is to be viewed as a comprehensive right of personality, into which should be subsumed the right to good name and reputation in the community. It is such dignity, embracing the ubuntu quality of humanness that is protected as a comprehensive indigenous right of personality. Although the indigenous law of personality is showing some signs of adapting to new developments, there is also proof that the established legal principles and human values are being retained. However, these changes are unique and are neither typically traditional nor Western. The indigenous law of personality, operating in a changing social environment, has to retain its flexibility and adaptability in order to remain ”living” law for the peoples concerned. / Jurisprudence / LL.D.

This study was undertaken to establish whether rights of personality are known in indigenous law. Since indigenous law differs not only between tribes but is also affected by the degree of exposure to Western values, a micro-study has been done in a semi-rural environment in the Kingdom of Swaziland to establish to what extent own value systems have been influenced or altered when Western legal concepts are utilised. The information, obtained by interviewing a panel of experts, was compared with the available literature. During the process of gathering information, the aims of the research were not only to describe how the legal principles function, but also to take note of those socio-cultural processes which function outside of the law. Rights of personality were studied against a background of the culture and way of life of the peoples concerned. The importance of culture has been acknowledged in the Constitution of the Republic of South Africa, wherein the recognition and application of indigenous law generally rests on a constitutionally protected right to culture. Whilst the identifiable rights of personality may generally be classified according to specialised legal systems, the separation of rights to good name and to dignity may be inappropriate in the indigenous sphere. Dignity in indigenous legal systems is to be viewed as a comprehensive right of personality, into which should be subsumed the right to good name and reputation in the community. It is such dignity, embracing the ubuntu quality of humanness that is protected as a comprehensive indigenous right of personality. Although the indigenous law of personality is showing some signs of adapting to new developments, there is also proof that the established legal principles and human values are being retained. However, these changes are unique and are neither typically traditional nor Western. The indigenous law of personality, operating in a changing social environment, has to retain its flexibility and adaptability in order to remain ”living” law for the peoples concerned. / Jurisprudence / LL.D.

Deterrents to family planning practices were investigated among Swazi women between 1999- 2001. A total of 171 adolescents, women and men participated in focus group interviews. Information obtained in this way served as a framework for designing structured interview schedules. The views of 205 women were investigated, concerning factors deterring them from using family planning practices by means of conducting face to face studied interviews. Qualitative data were analysed using the NU*DIST and for the quantitative data the SPPS computer programs were used respectively. The results revealed that socio-cultural deterrents to family planning included high cultural value of children determining women's social status, the lack of knowledge about contraceptives, women's dependence on their husbands' decisions concerning reproductive issues and inefficient family planning services. Recommendations included that specific adolescent reproductive health services should be instituted and that the policy on reproductive health for Swaziland be revised. Reproductive health issues should be addressed in the school curriculum. All Swazi men and women, both adolescents and adults, should be educated about contraceptives. / Health Studies / D. Litt. et Phil. (Advanced Nursing Sciences)

Deterrents to family planning practices were investigated among Swazi women between 1999- 2001. A total of 171 adolescents, women and men participated in focus group interviews. Information obtained in this way served as a framework for designing structured interview schedules. The views of 205 women were investigated, concerning factors deterring them from using family planning practices by means of conducting face to face studied interviews. Qualitative data were analysed using the NU*DIST and for the quantitative data the SPPS computer programs were used respectively. The results revealed that socio-cultural deterrents to family planning included high cultural value of children determining women's social status, the lack of knowledge about contraceptives, women's dependence on their husbands' decisions concerning reproductive issues and inefficient family planning services. Recommendations included that specific adolescent reproductive health services should be instituted and that the policy on reproductive health for Swaziland be revised. Reproductive health issues should be addressed in the school curriculum. All Swazi men and women, both adolescents and adults, should be educated about contraceptives. / Health Studies / D. Litt. et Phil. (Advanced Nursing Sciences)