SEHLUKO 1
SETFULO SELUCWANINGO
1.1	Singeniso
Labadzala batsi sihlahla lesingenatimphandze sisuke sifile.  Kantsi ngakulolunye luhlangotsi kucina nekusimama kwetimphandze kusho kuphila nekusimama kwesihlahla leso.  Buntfu abusekho ebantfwini.  Bantfu sebaphendvuke tilwane futsi tincono netilwane ngobe vele titiphilela bulwane, amange tigucuke.  Kugagadlelwa kwebantfwana bagagadlelwa boyise kuyintfo leshwacisa lugogo. Kubuhlungu kabi kutsi bantfwabetfu abasakwati kudlala emigwacweni ngobe naku emadvodza sagucuka aba titsa tebantfwana.  Ingani abasatfunywa ngisho nasetitolo ngobe naku kwesatjwa bantfu labadvuna.  Kantsi netalukati nanato atisaphephanga, setigagadlelwa nabatukulu imbala. Ingabe konakelephi?  Inkhosi leseyakhotsama Sobhuza Wesibili wake wakhuluma kaLozitha nga-1969 akhamela emabutfo yabeka yatsi Imbube:
Intfo lenilimatile lenitawuhamba niyowufundza kutsi sitawufike sente njani.  Nilinyatwe kutsi nentiwe bugcili tive, nemukela bugcili nine, ningati kutsi senimukele bugcili nje ngulapho senilahla konkhe, konkhe, nabo bafisele kona loko.  Imfundvo labasinike yona basinike imfundvo yebugcili.  Kube nawungalingisa umlungu ubatjele kutsi asenibuke lentfo ibuyela intfo niyibuke bakutsele ngemanti.  Ngebugcili kwabonakala kutsi nawe sewutawulingisa loku lokuvele kuvunywa nguyihlo.  Ngula imfundvo yakitsi-ke yalimala khona itsetfwe bugcili, seniba tive tetigcili.  Inkholo sayinikwa tive, tasinika inkholo yebugcili.  Abone basinike inkholo yalapha e-Afrika lefanele tsine, (Simelana naBhembe, 1969:12).
Kwangatsi beliphengula LiBhuza lisemkhonweni lisetandleni.  Loku lebeyikhuluma ngako nyalo vele sesiphila kuko.  Ngenhlanhla  asitolikwa.  Lomsebenti ucwaninga ligalelo lemasiko nenkholo ekutalweni kabusha kwe-Afrika kubukwe ngco sive semaSwati.  Kunelitsemba lekutsi lokutawutfolwa ngulolucwaningo kutawuba nesandla ekubuyiseni buve betfu nebutsine kanye nesitfunti semuntfu lomnyama.  Lomuhla indzaba lesematseni kutalwa  kabusha kwe-Afrika.  Kulabaningi loku akusho lutfo ngobe kusete labakubonako kutitselo tencabhayi lababukene nayo. Ingani bantfu labamnyama badvunjwa abasatati kutsi bayini.  Emalulwane ngiyacinisa kutsi atawutfola bangani labahlakaniphile kitsi.  Vele sesingcunu sesalahla loku lokungekwetfu.  Ekucocisaneni kwami naBabe Jim Gama[1] ngaLweti wa-2000 wabeka kutsi ngesingaye bekacabanga kutsi imfundvo itawenta bantfu batati lapho bavela khona futsi itabenta babuyele emasikweni abo.  Lowekunene utsi bekatsatsa kutsi sikhungo semfundvo lephakeme njengenyuvesi itawusita ekucwaningeni imvelaphi nenkholo yebantfu kepha ngelishwa loku akwenteki nakancane kepha kwangatsi kwenta bantfu bafundze kuba belumbi kunekubuka lokwabo.  Imfundvo kwangatsi imbonye bantfu ngebulwembu kutsi batibone sebafana nebelumbi bakhohlwe nya ngalokwendzabuko yabo.  Loku kuyinkinga ngobe insha ikakhulu, ibuka labadzala kutsi bentani itsatsele kubo.  Njenganyalo asinalo luphawu lwetfu.  Butsine abusekho.  Khumalo, (2000) acaphuna emavi lahlakaniphilile futsi lanotsile emnsumpe wakubo ubeka ngalendlela:
Isibaya esingenankunzi sibonakala ngombala ngoba sihloba ngalo lonke uhlobo lwezimvemvane zagcakagca emagcekeni: amafahlafahla, amakhifikhifi, amabhadubhadu, amabhanqubhanqu, amagqabhagqabha nayo yonke imikhubampofu ongayicabanga.  Zixube ngokombala, ngokwenyama, ngokwengqondo, ngokomoya, ngokolimi, ngokwamasiko nani nani ngoba azizazi lapho zingezakhona.  Leso sibaya sifana nse nse nse nesibaya esithi noma ikhona inkunzi kuso, kodwa kutholakale ukuthi ukhalo lomnumzane lulula.  Eyasekhaya yenganywa ngezinye ngesithunzi igcine inkunzi ikhishwe esibayeni sayo.  Kweminye imizi kudilika izibaya, kudilike imithangala, umalunda elandula, ethi: ngincamela ukufa nokufa kunokujivazwa nokuthunazwa ngenye inkunzi ezojakaja esigodlweni nasemathunjini ami.            (Khumalo, 2000:1). 
Khumalo uchubeka atsi lesimo lesingenhla asikwati kutsatfwa njengesimo lesetayelekile.  Simo lesingekatayeleki futsi lesingemukeleki nangengoti.  Sidzinga kutsi umnumzane nemndeni nobe sive lucobo sisukume sime ngato totimbili kusilungisa.  Inkhweletjeni yaNgwane yaMahlokohla ichaza ngemasiko kaLozitha yabakhamela yatsi:
Intfo lengimangalisako kutsi nguliphi lisiko lenu njoba senilahlekelwa ngemasiko na?  Nguliphi lelisiko lenitakwakhela etikwalo njoba tonkhe letive bengitibala nje takhela etikwemasiko ato, nine ke?  Nitakwakhela kuliphi?  Mine nangibukako kungatsi nine beningasele nitifundzisa kutsi niyiMerika, ningachelisi kube solo nitehlukanisa kutsi nifuna kube nibe mnyama, ninjani njanyana, nisale nitakha  kutsi nine niyiMerika, itsi iMerika lemhlophe yona ifundze lobu-Afrika.  Ngikhandza kutsi ningahambelana ncono kunobe nitsi nitawudala intfo leseyafa.  Ushoni-ke?  Usho emasiko.  Nguko-ke lengikushoko kutsi umuntfu kute abe nekubonakala kutsiwe uwesive lesitsite lo, wesive lesitsite loyi, ubonakala ngemasiko akhe, (Simelane naBhembe, 2000:9).
Sifuba sinengceke sinemanti kuyakhombisa lapha kutsi besesibona kutsi kwangatsi inkhunzi yekhaya seyilekwa nguleyekuhamba ngesitfunti.  Beseyibona imbube kutsi emasiko nemihambo sekujikijelwe ngelifasitelo.  Kusonga tandla esimeni lesifana nalesi kufana nekudlala ngemlilo emenweni.   Empeleni uma singavuki emacandzeni sitawumuka nemanti sihleka.  Kumele kusukume wonkhe umuntfu latigcabhako ngebuve bakhe kulungiswe lesimo lesesente bantfu badlulela etilwaneni. Amange nangeliphutsa umdlwane noma litfole kumitse kepha tinswane tetfu ticwebe emazezeni sikhuluma nje.  Kute longatsi uke wabona lintjwele litalela.  Tilwane atigadvwa kepha tiyakwati kulindza letincane tidzimate tikhule ngembikwekutsi tikhwelwe.  Kudzela lowatiko kutsi kwakhala nyonini eluntfwini.  
Inkholo yaba khona mzukwana kudalwa umuntfu.  Lapha eNingizimu Afrika uma kukhulunywa ngenkholo, bantfu labanyenti bacabanga inkholo yebuKhrestu ngobe linengi labo likhuliswe ngaphansi kwalenkholo futsi akukho lenye inkholo labayatiko.  Lokumangalisako kutsi labantfu babuye bachube inkholo yesintfu batsandza nobe bangatsandzi.  Phela akekho longatsi uphume waphela enkholweni yesintfu abe asanesibongo sesintfu  ngobe sibongo sesintfu sitsintsene kakhulu nalabaphansi.  Phela sibongo ligama lakhokho walolo lusendvo.  Empeleni lidloti lelikhulu lalolo lusendvo.  Uma umuntfu asho tinanatelo takubo usuke ngalamanye emagama abita tonkhe tinyanya takubo ngekutalana kwato.  Akumangalisi kuva Sidlukuladledle sakitsi kaLobamba ngemavi aso sibeka sitsi:
Kwakhuluma uMfundisi Broederick laphayi kuMatsapha, sinaboDumrell watsi ewu, `uyati mine nginguMfundisi nje kukhona lapho ngifike ngiphambane nebelisontfo lami khona.  Ngiphambana ngekutsi siyahlupha tsine siphuma phesheya, sinika bantfu Nkulunkulu wetfu waphesheya, asibaniki Nkulunkulu wabo’.  Weva-ke kutsi indvodza-ke le.  AnguMfundisi watsi  sinika bantfu Nkulunkulu wetfu, asibaniki Nkulunkulu wabo, lokukhomba kutsi Nkulunkulu wetfu wehlukile, abe Nkulunkulu amunye.  Ngitakufanisa ngekutsini?  Utsite uma utsatsa bukholwa kwafunyaniseka ngalolunye lusuku kutsi ungeke umteke lomfati agcotjiswe libovu athandazelwe nguMfundisi, akasayawukwendlula elokwaneni emibhalweni yebelumbi, leyakhiwe yiPhalamende yaphesheya, nguNkulunkulu waphesheya-ke lowo, ngobe nasuyawubhala lapha enkantolo kutsi-ke nasebakungena kutsiwe wase wateka lomunye sewenta loku labatsi yi-Bigamy, labakuhlohla ngisho ejele. 
                                           (Simelane naBhembe, 2000:12).
Imbube lapha yalihlaba esikhonkhosini ngekutsi vele emasiko nemihambo yemaSwati kwangatsi labefundisi bekucala bebetele kuteyinyembenya bayigcibedzele phansi.  Kungako nje lokunyenti lokuhambelana nemasiko nemihambo sekwayekelwa ngobe kutsatfwa ngekutsi akukaphucuki kubucaba.  Empeleni ngesikhatsi kufika labafundisi bekucala (emaMishinari) bantfu baphocelelwa kuntjintja emagama abo emdzabu, batsatse esilumbi kubhacwe ngelicembe lekutsi lamagama ebuKhrestu aluphawu lwekwemukela lenkholo lensha.  Ingabe emagama esintfu angeke tingilozi tikhone kuwabita yini ezulwini kudzela lowatiko.  Lokuntjintjwa kwemagama kufakazelwa nanguNtuli naNtuli, (1995:109) nabatsi:
Lafa elihle kakhulu ngokufika kwabelungu nenkolo yobuKristu.  Bathi uma siletha amadodakazi ethu esontweni masiwaqambe sithi ngoSibhili noBhithilizi, noMidilethi, noThilayizina.  Yini yona uSibhili?  Yini uBhithilizi?  Yini uMidilethi?UThilayizina yena yini?  Lixabana ngani nenkolo yobuKristu igama lendodakazi yami elithi Shongaziphi? Uma uShongaziphi elanywa uNginikabani konakalani?  UNomkhosi uyinhlamba ngaphi?  Ngubani othi izingilozi ziyokwehluleka ukumbiza kahle uthunjana wami zimngenise ekuphileni okuphakade ngoba ngametha ngathi nguBagcinile?
Ngamagama aphilayo lana.  Ngamagama akhulumayo.                                                          Mahle.  Ayahlonipheka.
Ngisho nalabavunulile bebangavunyelwa kudibana nalaba lesebakhetse lenkholo lensha kusabela kutsi batabaphindzisela emuva, babafake umoya wemasiko lokuyintfo lembi.  Emasiko nemihambo ngaleso sikhatsi bekutsatfwa njengentfo lembi sibili kepha lokubuhlungu nanyalo solomane bantfu bakitsi lenkhushe isagcwele emehlweni abo.  Motshekga, (2001:11) ubeka atsi:
Whites decided what we must love, hate and believe in.  As long as we remain steeped in what they designate, as right for us to believe in we will never be the proud people we were once were.    
Bantfu bakitsi basangene nakukhulunywa ngendzaba letsintsa inkholo nemasiko.  Bayayihlukanisa inkholo nemasiko.  Kubo emasiko alaba labangakayikhetsi iNkhosi.  Tinkholo tekuchamuka kulamanye emave tente umonakalo lomkhulu sibili esiveni lesimnyama ngekubenta balahle emasiko abo nabakhetsa letinkholo letinsha.  Enkhulumeni yakhe eNyuvesi yaseTokyo eJapani tingu- 19 KuMabasa 1998, lobekalibamba leMengameli kepha nyalo longuMengameli weNingizimu Afrika, Thabo Mbeki, wakhalela lesimo njengalesiphikisa buntfu bema-Afrika, ngisho nebuve babo imbala.  Ngemagama akhe Mbeki ubeka atsi:
The long-held dogma of African exceptionalism continues to wigh down the African mind and spirit, like the ton of lead the African slave carries on her shoulders, producing in her and the rest of the continent a condition which, in itself, contests any assertion that she is capable of initiative, creativity, individuality and interpreneurship.
Its weight dictates that she will never straighten her back and thus discover that she is as tall as the slave master who carries the whip.  Neither will she have opportunity to question why master has legal title both to the commodity she transports on her back, and the labour she must make available to ensure the burden on her shoulders translates into dollars and yen.
An essential and necessary element of African Renaissance is that we must all make it as our task to encourage her, who carries this leaden weight, to rebel, to assert the principality of her humanity – that fact that she, in the first instance, is not a beast of burden, but a human and African being. 
                                                               (Mbeki, 1998:242).
Kutitfola kutsi singubobani kubaluleke kakhulu ekutalweni kabusha kwelivekati le-Afrika.  Labanyenti nanyalo basasangene kutsi yini mbamba mbamba lelindzelekile kulokutalwa kabusha kwe-Afrika nekutitfola bubona babo.  Kuyinkinga lenkhulu kabi uma bantfu bahluleka kutitfola bubona babo ngoba loku kubenta bangatati kutsi bayaphi futsi bayini.  Kutfunjwa kwelivekati le-Afrika kube neligalelo lelikhulu kulesimo sive sakitsi lesisitfola sikuso.  Motshekga, (1999:6) ubeka ngalendlela:
The awakening and rediscovery of the African soul was arrested by slave trade and centuries of colonialism.
Loku kubeka ngalokusebaleni kutsi kutfunjwa kwengcondvo yemuntfu lomnyama kwacala kadzeni futsi sekwamila kwaba netimphandze kangangekutsi imphilo seyibukwa ngeliso lesilumbi.  Kungako akumangalisi kuva umuntfu atsi: `lentfo ngiyenta silumbi’ noma ‘lentfombi yinhle ungatsi ngumesisi’, kumbe `Belumbu tintfo tabo batenta kahle asubuke lesinako nyalo’.  Kuyadzabukisa noko kuva kutsi lapho tintfo tenteke kabi khona kuvamise kutsi kutsiwe lentfo yentiwe sintfu.  Loku kukhombise ngalokusebaleni kutsi ligciwane lengcondvo selisilimatile. KwasasiNgisi nje nobe nguluphi lulwimi lwetifika namtfwalo, lutsatselwa etulu kudlula tilwimi tendzabuko.  Empeleni bantfu bativa baphephile futsi bakhululekile nabakhuluma lulwimi lolungasilo lwabo.  Lucwaningo lolwentiwe bakaMarkData  nga-2001 bacelwe yiPANSALB lukhombisa kutsi bangu-22% kuphela bantfu labakwati kukhuluma kahle siNgisi bangabi nenkinga lapha eNingizimu Afrika, bonkhe lalabanye kudvuma tithuthuthu kepha siNgisi ngiso lesisetjentiswa yonkhe indzawo. Lucwecwe nalohloniphekile kutetilwimi e-Afrika nemhlaba wonkhe jikelele Prof Ayo Bamgbose weNigeria ukhwela atehlele kumgomo welulwimi webatfumbi kanye netifundziswa tase-Afrika, ngemavi akhe ubeka atsi:
In my first opinion, there are three major reasons.  First, the colonial period saw the imposition of a one-language model for administration.  This language, whether English, French, Portuguese, or Spanish, became the dominant language in practically all aspects of the public domain.  Second, although each colonial territory remained multilingual, attitudes to the one-language model came to supercede the acceptance of multilingualism.  The elite, which had been spawned by the colonial language policy and which consequently became the main beneficiary of the policy, came to embrace the virtues of a dominant official language, particularly as such a language was, and is, also accepted as a language of wider communication.  Third, on gaining independence, leaders of the emergent African countries became preoccupied with ensuring that the newly independent countries ceased to be a mere conglomeration of nationalities or a mere “geographical expression”, forced into a union by the colonial power, but became a truly integrated nation.
                                                           (Bamgbose, 2000:1).
Loku lokushiwo ngulowekunene kuyingcinamba sibili futsi kusatawutsatsa sikhatsi lesidze kutsi bantfu babone kubaluleke njani kusetjentiswa kwelulwimi lwendzabuko.  Phela lulwimi nemasiko kungumjingi namkhotsane.  Sapir, (1927) ububeka bucace budlelwane bemasiko nelulwimi natsi:
Culture, like language, involves an essentially arbitrary selection from a universe of possibilities; culture, like language, is patterned: individual traits are meaningless when considered in isolation; culture, like language, is ordered by a complex yet unconscious system of rules, “an elaborate and secret code that is written nowhere, known by none, and understood by all”.                                             (Sapir, 1927:556).
 Nawubulala lulwimi usuke ubulala emasiko.  Lulwimi nemasiko kuyintfo yinye lengeke ukwati kuyehlukanisa.  Ngelishwa baholi bakitsi abakuboni loku, kubo lulwimi lwetifikanamtfwalo ngulo lolubalulekile. Mengameli wekucala waseSenegal emva kwendiphethe, Leopold Sedar Senghor, usibonelo lesihle kutsi baholi be-Afrika balutsandza njani lulwimi lwetifiki ubikwa atsi:
 First of all, to replace French as the official language and as a language of education is neither desirable nor possible.  If, at least, we do not want to be late in arriving at the rendezvous of the year 2000.  Indeed, we would require a period of two generations for us to be able to make one of our national languages an efficient tool for the teaching of the sciences and technology.  And this would depend on the availability of financial and human resources that is, highly qualified scientists and technicians.  However, in this second half of the twentieth century, forty to fifty years of backwardness cannot be wiped off. 
                                                            (Dumont, 1983:207). 
Banyenti baholi labanaleligciwane lelifana nalowekunene labadzinga kwelashwa.  Phela umbono lofana nalo longenhla ufana ncamashi nekubulala sive.  Uma ngabe lolulwimi nobe tilwimi tendzabuko tingasasetjentiswa kusho kona kulahlekelwa bungitsi.  Kona imphucuko siyayifuna kepha hhayi kutsi silahlekelwe bungitsi.  Tilwimi tetfu tingumcebo lesashiyelwa wona bokhokho betfu labasigcinela lona kanye nemasiko lesikhuluma nyalo asebukelwa phansi.  Baholi bakitsi babona lulwimi lwetifiki lungilo lolungashesha luphucule sive.  Kungulo lolungaletsa simanjemanje.  Kungako nje Bamgbose, (2000:1) atsi:
Coupled with this is the quest for modernization.  African leaders were in a hurry to develop their countries economically so as to approach, if not attain, the levels attained by the developed countries in a short time as possible.  An effective instrument of achieving both integration and modernization was believed to be the erstwhile colonial language, which is already a formidable medium of science and technology as well as useful means of interethnic communication.
Umbono lonjena usho kona kutsi lomonakalo lomnyenti lesibukene nawo unetimphandze tawo ekufuneni intfutfuko.  Uma ngabe intfutfuko isho kutsengisa ngebungitsi cha kwangatsi kumele sivule emehlo.  Emavi lafana nalawaloMengameli waseSenegal asho kona kutsi shevu labasidlisa wona labamhlophe watfola inhlabatsi levundzile lakitsi.  Kufundza sibuye sisebentise lulwimi lwetifiki sinyembenye lwetfu lwendzabuko kusho kona kunya ngenhla siyonatsa ngentansi.  Kutalwa kabusha kwe-Afrika kumele kucubungule tinkinga letifana naleletingenhla uma ngabe ngempela kucondvwe kulungiswa lesimo lesabondvwa ngulabamhlophe basitwa futsi basasitwa nanyalo bantfu bakitsi ekucindzeteleni emasiko netilwimi tetfu.  
Sive sakitsi sife imfakabili.  Emasiko nelulwimi ngalapha kantsi ngakulolunye luhlangotsi inkholo.  Lulwimi vele lunyembenywa lokwecile.  Bantfu abalunaki nani lulwimi lwabo.  Uma ngabe lulwimi lubukelwa phansi ngulaba labalukhulumako, kusuke kube matima kakhulu ngobe akekho umuntfu longatfutfukisa lulwimi langalukhulumi.  Tifundziswa ngito kanye letibukela phansi lulwimi lwendzabuko.  Umbhali losifundziswa lesihloniphekile lesesashona saseZimbabwe, Charles Dambudzo Marechera, acashunwa nguVikile Pokwana kuCity Press washaya phansi watsi angeke nani abhale ngesiShona lokululwimi lwakhe lalumunya ebeleni ngobe kuye lulwimi lwasekhaya lumele busathane.  Eligcogcweni lwemsebenti wakhe lobhalwe kutsi  Dambudzo Marechera 1952-1987, kunencenye lapho atibuta khona yena abeke kucace kutsi:
Shona was part of the ghetto demon I was trying to escape.  Shona has been placed with the context of a degraded, mind-wrenching experience for which apparently the only escape was into English language and education.  I will question anyone calling me an African writer.  Either you are a writer or you are not. 
                                         (City Press, 16 Mabasa 2000, p25).
Emavi lamabi kangaka akhomba kona kanye kutsi kucindzetelwa nekutfunjwa kwenta umonakalo lomkhulu kangakanani etingcondvweni tebantfu bakitsi.  Uma sekufika lapho umuntfu atsi lulwimi lwakhe lubusathane, kusho kona kutsi lomonakalo ungetulu kwekwenta.  Mkhulu kakhulu umsebenti lekumele wentiwe kulungisa lesimo.  Kusho kutsi kube kuya ngemandla nangetifiso talelibandla laMurechera ngabe vele nembala bayantjintja babe mhlophe ngobe ngitsemba nesiNgisi vele sikhishwa ngetimphumulo.  Kepha noma siNgisi umuntfu angasikhuluma aze afike eNgilandi kepha angeke aphendvuke umlumbi.  Labaphansi ngiyetsemba lulaka lwabo ngulo lolusibangela emashwa lesibukene nawo kulesikhatsi lesiphila kuso nangabe sitawuba nesibindzi sekwentela phansi emagugu labasishiyela wona  situkulwane ngesitukulwane.  Phela nangabe siShona simele busathane kusho kona kutsi bonkhe labakhuluma lolulwimi babosathane, lokungasilo liciniso.  Kusho kutsi nemasiko vele bantfu labanjena sebatsatsa ebelumbi.  Emasiko abo amanyala kepha kuyamangalisa ngobe naku tibongo atintjintji ngobe phela tona tisamele bona kanye labobantfu belulwimi latsi lumele busathane.  Yintfo lebuhlungu kakhulu kabi lena lengetsemba kutsi bantfu bakitsi angeke nakancane bayibhebhetsele kepha batayincandza ngesincandzangwababane.  Nasingayekela lamanyala achubeke sitawube sitingenisela emanti ngemsele. 
Dumisane Hlophe longumhlatiyi wepolitiki lotimele, enkhulumeni yakhe lecashunwe kuSowetan, utsi wamangala kabi namenywe kuba sikhulumi selusuku emcimbini wekubonga kutfola ticu kwalobekamfundzi wakhe.  Lomcimbi bewentelwe eMtubatuba.  Utsi njengenjwayelo labagcoke emajazi bebadekelwe ematafula labukhatikhati kubekwe nemajuzi nalokubhashwako kepha batali bona babe bahleli lekhashane kungekho lutfo labalibatisa ngako emlonyeni.  Kepha lokwababuhlungu kakhulu kutsi ngemavi akhe Hlophe:
Despite the fact that Mtubatuba is a rural area of virtual 100 percent Zulu speakers, particularly at the party, all the speakers delivered their notes in English.  The more each of them threw in big English terms, or had an accent that sounded English, the more whispers would fly around about how educated such a person was.  For some, fluency in English reflected intellectual capacity.
The bottom line was clear: fluency in English is the symbol of the well learned and a high intellectual capacity.  At some point the elders themselves would actually say that “our children are white”.
                          (Sowetan, 10 Inkhwenkhweti 2000, p24).
Lombono ufakazelwa incwadzi leyakuMhleli leyashicilelwa kuSowetan ibhalwe nguP M Matsepe, akhala ngalabasola bantfu labamnyama labangaphimisi kahle emagama esiNgisi bona lulwimi lwaKhwini.  Lowekunene uvakala kahle natibekela yena ngewakhe emavi natsi:
Molete accused Marawa of “bludgeoning of the queen’s language”.
The issue is that Molete deemed it fit to criticise Marawa’s expression of English.  Such criticism reflects a colonial mentality and all racial myths and distortions that go with it.
It suggests that English is a special language and deserves to be handled with care simply because it is the “queen’s language”.
This narrow-minded perception strengthens the fallacy that equates the knowledge of – and fluency in – English, with intelligence.  In other words, it means that the more English you know, the more intelligent you are.  That’s a colonial myth we blacks need to eradicate.  
To many of us English is a second language.  Why must we be apologetic for incorrectly using it?  The vast majority of whites can hardly utter a single sentence in any indigenous languages, {kudvwebele mine}, (Sowetan, 26 Lweti 1999, p22). 
Lomunye umfundzi weSowetan Mamabolo naye uyihlaba esikhonkosini natsi:
There are unpleasant connotations attached to the use of English.  People of all races have come to associate English with status, wealth and superiority complex.  It is the language of the successful, as the saying goes.
Strange colonial thought patterns have emerged around the issue.  People have come to measure one’s intelligence in terms of how one speaks English.  The more articulate you are in English, the more intelligent.  This is a sheer nonsense.                    (Sowetan, 28 Mabasa 1998, p13).
Lesikhalo lesingenhla sibuye sifakazelwe nguXala, (1998) lapha ayibeka kahle kucace kutsi nasingavuli emehlo sitawumuka nemanti sihleka.  Asimuve nabeka ngemavi akhe atsi:
We must beware of mental colonosation!  Land is exhausted.  Only the mind of the people that may, and is prone to colonisation.  Never ever allow such a beastly and terrifying process lets you down in the process.  This has, sadly, happened.  That is why people are taking their own language to play a second iddle.  No matter how good you may speak, write and communicate with other language, you will never be the member of the next language.  You’ll remain umZulu if you are umZulu and you must speak and communicate with isiZulu.                 (Xala, 1998:2).
Akekho longati kutsi bafundisi labanyenti labamhlophe batfuka inhlamba lenganani nabashumayela ngesintfu kepha kunekutsi sisole, sivele sitsi lomlumbi uyasikhuluma sintfu kepha uke wacala wona silumbi, kusuka bona labakitsi bakudle luhlata njengobe kuvakele ngetulu.  Belumbi labanyenti labafundze bagogodza nalabatibita ngetingcweti kutetilwimi talabamnyama kuba matima nawutsi asebakhulume ngalololwimi labatsi bayalwati. 
Ludzaba lolumatima kabi lolu ngobe nasikhala sitsi sicindzetelwa ngulabamhlophe kepha basuke bakuphi labamhlophe nasitentela imicimbi yetfu emakhaya lafana naboMtubatuba.  Liciniso kutsi asitati butsine betfu siyantunta nje emoyeni.  Kwangatsi kufanelele sihlukutise kucabanga kwetingcondvo tetfu sicabange ngalokuhlukile.  Kumele sicabange kabusha uma ngabe imfundvo isente singene ehlatsini.  Kepha Hlophe, (locashuniwe kuSowetan:24) utanesisombululo natsi:
My conclusion at Mtubatuba was simple: treat education like an instrument to survive within certain environments.  Take it as a necessary tool to earn a living in certain areas.  If you make it part and parcel of your identity, it will definitely alienate you from your background.
Hence, your folks will say that you are now “white”, meaning that you are not part of them anymore.  However, the white will see as black.  Hence, you will neither be black nor white, but an identity wavering maniac.
Ngivumelana nalombono longenhla ngekutsi vele emalulwane akanandzawo.  Imfundvo akumelanga nakancane yente umuntfu akhohlwe yimvelaphi yakhe.  Ngesingami nje ngitsi siNgisi asisetjentiswe njengesivikeli sesikhashane.  Sisetjentiselwe simo lesitsite ngobe phela vele kufanele.  Asingabi yintfo lesenta silahle butsine, silandzele intfo lesingati kutsi itasibekaphi futsi ibe inabo banikati bayo labangenandzaba nakancane nalokwetfu.  
Lolulwelwesi lolusivalile tsine sive lesimnyama ludzinga kusukunyelwa lwengulwe ngobe sive sesifile ngulo.  Nakungentiwa sibonelo nje kutfolakale liSwati likhuluma nemlumbi kepha bangavani kahle ngobe leliSwati amange liye esikolweni, lesiNgisana lelisikhulumako lasifundza etimayini noma emakhishini, bantfu labedlulako lapho angeke nakancane basole lomlumbi kutsi akasati  kepha bangasola lowekunene kutsi akasati silumbi.  Kuyamangalisa ngobe phela nalomlumbi akasati  kepha lolosolwako uyatama kukhuluma kancane lesiNgisi.
Inkholo ngesintfu imasiko aleso sive leso.  Bantfu labamnyama nchantilini bebangatani nentfo lekutsiwa lisontfo.  Bebati kutsi kuneMvelinchanti lonemandla onkhe.  Bergland (1976) acashunwa nguMathenjwa, (1999: 18) utsi emaZulu abati kutsi kunaMvelingqangi (lowavela kucala) lekwavela kuye konkhe lokukhona.  Ngakulolunye luhlangotsi kunemoya walabaphansi longumchumanisi neLidloti lelikhulu nalabaphilako.  Kubalulekile kukusho loku ngobe kunenkholelo yekutsi umuntfu longayi esontfweni vele, akatani neMdali.  Kutsatseka kwangatsi bantfu labamnyama bebangakholwa, kwadzimate kwafika belumbi.  Sullivan, (1995: 13) ukubeka kucace loku nangemavi akhe atsi:
The African concept of God the Creator of all life, with mankind suspended between heaven and the underworld, controlling, yet dependant on an interwoven with things seen and unseen, has much in common with pagan Celtic beliefs.          
Loku kusho kutsi kusekunyenti lekumele kwembulwe kukhombisa kutsi bantfu labamnyama bevele bakholwa solomane badalwa nguMdali wabo.  Kantsi futsi akusibo bodvwa labakhonta uMvelinchanti ngendlela yabo njengobe Sullivan avetile ngenhla.  Mnyenti kakhulu kabi umsebenti lekusamele wentiwe kute kwembuleke emaciniso.  Bantfu kudzala bashaywa ngemfe iphindziwe.  Ikomidi yeMaciniso neKucolelana kusamele yakhiwe kabusha ike ibuke ngco umonakalo loweta nemamishinari ngobe mukhulu uyesabeka.
1.2   Inhloso yelucwaningo
Lolucwaningo luhlose kuveta naku lokulandzelako:
Kuveta bunjalo bemasiko emaSwati nekubaluleka kwawo esikhatsini salomuhla.
Kuveta kutsi sibongo siyini, umlandvo wetibongo letitsite kanye netinanatelo takhona.  Kubuywe kubukwe emagama esintfu ikakhulu kubaluleka kwawo.
Kuveta bunjalo benkholo yemaSwati kanye nekunyembenyeka kwayo nekutsi sitfunti sayo singabuyiswa njani.
Kuveta kutsi kutalwa kabusha kwelivekati le-Afrika kungentiwa njani.
Kususa lulwelwesi nenkhushe levimbe labo labangaboni kutsi bavelaphi futsi bayaphi mayelana nenkholo nemasiko. 
1.3     Tindlela telucwaningo
1.3.1   Indlela yekufundza tincwadzi
Lapha kufundvwe tincwadzi letinyenti letitsintsa emasiko kanye nenkholo.  Kubuywe kwafundvwa nemaphepha kanye nje nako konkhe lokumibhalo letsintsa loku lekukhulunywa ngako.  Kubonakele noko kutsi lokunyenti lokukhuluma ngemasiko nemihambo yebantfu kubhalwe belumbi kungako lokunyenti kwako nje kungashayi khona.  Kuvele kwacaca nje kutsi kungemanga laluhlata ingani phela laba lebebabhala lemibhalo bebangalwati lulwimi lwalabantfu lababhala ngabo.  Kantsi futsi nemphilo yabo nje labantfu lekubhalwa ngayo beyingatiwa, bekucatjangelwa nje kutsi baphila imphilo yebucaba, lengasiyo leyo labayetayele bona lababhali.  Kepha-ke kutanyiwe lapha kutsi kulingiswe nakudliwa inhlanti ngekutsi ematsambo alahlwe lekhashane, kudliwe lenyama kulemibhalo lefundziwe.  Lwati lolutfolakale kulemibhalo belucatsaniswa nelwati lolungilo ngemasiko nemphilo yemaSwati.  Kwaba nayinhlanhla lenkhulu futsi lengakavami kutsi umcwaningi aniketwe umculu wetinkhulumo letikhetsiwe taShaka lomnyama longayembatsi ingubo, lekutinkhulumo  letisite kakhulu emasikweni. 
1.3.2  Kubuta labadzala 
Lendlela yekubuta labadzala isetjentiswe ngendlela leyimphumelelo.  Kubutwe iminsumpe leyati kabanti ngemasiko nemihambo ye.  Bantfu labafana naBabe Jim Gama lonyalo akhetfwe Silosemhlaba kuba ngulophetse  eLudzidzini.  Liphephandzaba i-Times of Swaziland lamhlaka, 16 Imphala ku-2001 labika kanje ngekukhetfwa kwalowekunene:
The national cattle byre erupted in applause when His Majesty the king announced the appointment of traditional guru and radio personality Jim “Mbhokane” Gama as the new governor (Indvuna) of the Ludzidzini royal residence.
Loku kwenteka embikwesive, tindvuna tembuso ngisho neNdlovukati imbala.  Manje kutfola litfuba lekukhulumisana nemuntfu lesekunguye lobuke tonkhe tintfo letiphatselene nemasiko ngikutsatse njengenhlanhla lengakavami.  Ngisho kubonana neNkhosi imbala kudlulwa kuye lowekunene.  Lwati lolwatfolakala kuGama lusite kakhulu kulolucwaningo.  Kepha banyenti nalabanye bantfu labakhulunyisiwe kutfola lwati mayelana naloku lebekucwaningwa lapha.  Lokujabulisako kutsi lwati lolutfolakele lapha kubutwa bantfu labadzala cishe luyahlangana ikakhulu nakukhulunywa ngenkholo.  Bonkhe bakubeka kukhanye bha kutsi bantfu bevele bakholwa kungakafiki belumbi futsi bayavumelana kutsi inkhohlakalo nekungcola lesekukhona eveni kungacedvwa ngekutsi kubuyelwe emasikweni.  
1.3.3   Kusebentisa lwati lwasemsakatweni 
Lolunye lwati lutfolakale eNhlanganweni yeKusakata yeSwatini (Swaziland Broadcasting Co-oporation Services, SBS).  Lapha bekulalelwa tinhlelo letitsintsa emasiko kanye nelulwimi.  Kantsi neluhlelo lwetinkinga lolutsi Khala Mdumbadumbane lube lusito kakhulu kulolucwaningo.  Luhlelo lwetinkinga lona kubuywe kwatfwetjulwa tinhlelo talo letindzala emsakatweni.  Angisho noko kutsi loku kube matima ngobe bewutfola kutsi ulalela emathephu lasihlanu kepha ungatfoli nakunye lokufunako noko bengingapheli emandla ngobe ekugcineni ngaphumelela.
1.4   Kubaluleka kwelucwaningo  
Lolucwaningo lubaluleke kakhulu esiveni semaSwati kanye nawowonkhe nje umuntfu longum’Afrika.  Ingani phela lapha kuvetwe bunjalo bemasiko nemihambo kanye nenkholo yawo emaSwati.  Loku akukabekwa kwatihlalela nje kubuywe kwabekwa tincomo tekutsi sitfunti semasiko etfu singabuyiswa kanjani nekutsi futsi lamasiko angasita kanjani ekutalweni kwelivekati le-Afrika.  Kakhulukhulu kubuywe kwavetwa kutsi butsine nebuntfu betfu bungabuyiswa njani ngekusebentisa emasiko.  Bafundzi kanye naye wonkhe nje umuntfu loyikhatsalele imphilo kanye nemvelaphi yakhe utawusitakala kulolucwaningo.  Angingabati kutsi labanye bacwaningi batawutsatsa lolucwaningo njengesisekelo sekuchubela embili lolunye lucwaningo mayelana nalesihloko.  Ingani phela bekusikwa lelijikako lapha kutsintfwa tihloko letinyenti letehlukene.  Utawutfola lofundzako kutsi sihloko ngesihloko lesitsintsiwe belingakhanywa kuze kuphume nemnyuluka.  Kutawuba yincabhayi kutsi balikhame baze balikhamisise esihlokweni ngasinye nasebatiphenyela ngekwabo.  Kepha lona lulwelwesi loluyinkhushe kutanyiwe kutsi lususwe.  Kunelitsemba lekutsi labo lebebangati mayelana nenkholo yebantfu batatitfola timphendvulo kulolucwaningo.  Kuyatfokotisa kusho kutsi batawubhema bakholwe kuva ngekutsi lenkholo yebachamuki yafika inatiphi tinhloso kulelivekati letfu.
1.5    Kusatjalaliswa kwelwati
Lwati lolutfolakale kulolucwaningo lutawusatjalaliswa ngetindlela letinyenti.  Ngaphandle kwalombukudvu lolutawubhalelwa kuwo kutawushicilelwa ema-atikili tikwemajenali.  Kantsi futsi nasemihlanganweni sikolo, emankomfeni kanye nasenkhundleni nje lapho kukhulunywa khona tintfo letifute leti letikulolucwaningo, litawusetjentiswa lelotfuba kwetfula lwati lolutfolakele kulolucwaningo.  Imitapo yelwati kanye netikhungo temfundvo lephakeme titakwati kutsi ngendlela yakhona, titfole lolucwaningo ngobe vele kudzingekile kutsi lusatjalwaliswe eveni lonkhe.  NaseSwatini lutawusatjalaliswa ngalokwanele lolucwaningo kute lombele lophakatsele batiklezele bekunene.  Nginelitsemba lekutsi lolucwaningo lutawuhunyushelwa nakuletinye tilwimi, kute wonkhe umuntfu lofuna lolwati akwati kulutfola.  Kantsi nasemisakatweni kutawentiwa litfuba lekutsi sive sicatsatelwe ngalokutfolwe kulolucwaningo.  Emaphephandzaba nawo atawusetjentiswa kutsi lombele lophakatsele nakangaka ukwati kumunyisa nalabakhashane.
1.6    Umkhawulo welucwaningo
Lolucwaningo lubukene ngco nemasiko nemihambo kanye nenkholo  kutsi kunaligalelo lini ekubuyiseni sitfunti sebantfu lesebalahlekelwe bubona kanye nasekutalweni kabusha kwe-Afrika. Lokubalulekile kutsi lolucwaningo lungumhlahlandlela ngako-ke njengobe neligama lisho, lutawube luphemba tindlela letinyenti lekutawumele labanye bacwaningi batilandzele batiphenyisise ingani phela kulolucwaningo angeke kwakhonakala kutsi lelitfumba likhanywe kudzimate umnyuluka udicilelwe phansi dici.  Kepha kutawutanywa kutsi loku lokubukiwe kubekwe tiphakamiso nanoma nje kungeke kwambululwa langena lashicela likhuba hleze lihlangane netiphunti.
Lolucwaningo lubuke kutsi naletinye tive letise-Afrika ikakhulu time njani mayelana nemasiko nemihambo.  Kepha loku kwentelwe kucatsanisa.  Inkholo ibukwe ngeliso lelibanti ikakhulu lena yebuKhrestu.  Loku kwentelwe kubona umonakalo lowentiwa bavangeli (bonkhosazana nebefundisi) labeta banetinjongo letatiwa ngubo kuphela.  Kubukwe nekutsi ingabe vele ikhona yini intfo lekutsiwa yinkholo ngesintfu.  Kutalwa kabusha kwelivekati le-Afrika kulolucwaningo kubukwe njengesisombululo kulenyakanyaka ematfumbu engulube lekhona eveni.  Ibukwe kutsi ingaba likhambi lekwelapha sive lesesebulwe tinhlitiyo.
1.7    	Kuchazwa kwemagama lasetjentisiwe
1.7.1	Emasiko
Bantfu labehlukene bachaza ngalokwehlukene kutsi emasiko ayini.  Lapha kutawubukwa letinye tinchazelo temasiko.  Wally Serote, (2001) acashunwe kuCity Press ngemagama akhe uwachaza kanjena emasiko:
Culture is understood not simple as custom or tradition, which can be said to be reductionist or liberal notions.  Rather it is understood as a dynamic of societal progress that is borne out of the efforts of human beings to understand and interact with their environment and to create meaning and identity out of that interaction.
                                   (City Press, 2 December 2001, P21).
I-Encarta World English Dictionary, iniketa letinchazelo letilandzelako ngemasiko:
The beliefs, customs, practices and social behavior of a particular nation or people.
A group of people whose shared beliefs and practices identify the particular place, class, or time to which they belong.
Letinchazelo titsi atifane naleti letiniketwa beThe World Book Encyclopedia, The Encyclopedia Americana kanye neGrolier Academic Encyclopedia.  Bona ngemavi abo bawachaza ngalendlela emasiko:
Culture is a term used by social scientists for a people’s whole way of life.  In everyday conversation, the word culture may refer to activities in such fields as art, literature, and music.  But to social scientists, a people’s consists of all the ideas, objects, and ways of doing things created by the group.  Culture includes arts, beliefs, customs, inventions, language, technology, and traditions, (The World Book Encyclopedia, 1992:490).
It is a much broader term than “society”, for example, which is used technically to describe an organized group of people interacting in a structural system and carrying out activities necessary to produce and sustain life.  Culture refers to the behavioral contents of this society, (The Encyclopedia Americana, 1986:315).
Each human society has a body of norms governing behavior and other knowlegde to which an individual is socialized, or enculturated, beginning at birth.  Culture in this sense is different from the concept of culture used to describe a highly cultivated person who is versed in music, literature, philosophy, and other intellectual pursuits associated with civilized life.  Human culture in the technical sense includes the insignificant and mundane behavior traits of everyday life, such as etiquette and food habits, as well as the refined arts of a socety, (Grolier Academic Encyclopedia, 1987:384).
Lokucacako lapha kutsi emasiko kuyintfo lekuvunyelwana ngayo kulesosive.  Akusiyo intfo leyentiwa sibongo lesitsite.  Lokwentiwa sibongo lesitsite sikubita ngekutsi ngumkhuba waleso sibongo.  Kulolucwaningo emasiko atawusho loku sive lesivumelana ngako kutsi ngiko, lekumele kwentiwe kantsi futsi kudluliselwa kusitukulwane ngesitukulwane ngemlomo nangetento.  Emasiko akagucuki kepha ahamba nesikhatsi kantsi futsi ayatsatselana.  Emasiko atawehlukaniswa nemikhuba ngobe naku phela imikhuba leminyenti seyitsatfwa njengemasiko.
1.7.2	Inkholo
Kunika inchazelo yenkholo kungumcansa lomkhulu sibili.  Loku kwentiwa ngobe babhali labanyenti kanye nebantfu nje labehlukene banemibono yabo mayelana nenkholo.  Kunebabhali labanyenti labayichaza ngetindlela tabo inkholo.  Lapha sitawubuka naba labalandzelako bese siniketa neyetfu inchazelo letawushwambakanya letinye taletinchazelo.  Kepha kuhle sicale ngembono wa-Anon acashunwe ngu-Idowu (1973) lapho acwayisa khona ngebumatima bekuchaza inkholo.  Asimuve nabeka ngemavi akhe atsi:
The difficulty of framing a correct definition of religion is very great.  Such a definition should apply to nothing but religion, and should differentiate religion from anything else – as for example, from imaginative idealization, art, morality, philosophy.  It should apply to everything which is naturally and commonly called religion: to religion as a subjective spiritual state, and to all religion, high or low, true or false, which obtained objective historical realization.
                                                                (Idowu, 1973:69).   
Loku kuliciniso ngobe vele bantfu inkholo bayichaza ngalokuhambelana nabo.  I-Encarta World English Dictionary, iniketa letinchazelo letilandzelako ngenkholo:
People’s beliefs and opinions concerning the existence, nature, and worship of deity or deities, and divine involvement in the universe and human life.
A particular institutionalized or personal system of beliefs and practices relating to devine.
A set of strongly-held beliefs, values, and attitudes that somebody lives.
Pratt (1924) ubeka atsi ngenkholo:
Religion is the attitude of the self toward an object in which the self genuinely believes.  Religion is the serious and social attitude of individuals or communities towards the power or powers which they conceive as having interest ultimate control over their interest and destinies …  The religious attitude towards the Determiner of Destiny must not be `mechanical’ … nor coldly intellectual.  It must have some faint touch of what social quality which we feel in our relations towards anything that can make response to us.
                                                                (Pratt, 1924:12).
 Idowu, (1973) ucishe asonge konkhe natsi:
Religion results from man’s spontaneous awareness of, and spontaneous reaction to, to his awareness of a Living Power, `Wholly Other’ and infinitely greater than himself; a Power mysterious because unseen, yet a present and urgent Reality, seeking to bring man into communion with Himself.  This awareness includes that of something reaching out from the depths of man’s being for close communion with, a vital relationship to, this power as a source of real life.
                                                               (Idowu, 1973:75).
Kuliciniso kutsi inkholo ifaka ekhatsi uMdali.  Kungako Immanuel Kant uyichaza kanje inkholo:
Religion is the belief which sets what is essential in all adoration of God in human morality …  Religion is the law in us, in so far as it obtains emphasis from a law giver and judge over us.  It is a morality, directed to the recognition of God, (Kant, 1945:12).
Kulolucwaningo kuyavetwa kutsi inkholo yebantfu ayifani ncamashi nalena lechazwa belumbi ngekwenchubo kepha ekugcineni totimbili letinkholo tiholela kuMdali.  Bouquet, (1933) uyichaza kahle inkholo ngekwesilumbi natsi:
For most Europeans, at any rate, `religion’ has come to mean a fixed relationship between the human self and some non-human entity, the Sacred, the Supernatural, the Self-existent, absolute, or simple, `God’.  From Suez eastward, however, such a relationship seems as often as not to be described or describable in terms of movement, as a `Way’.  Thus we have the hodos, or way, of the Pharisees.  Early Christianity in he Book of Acts is called `that way’; Buddhism is described as `the noble eightfold Path’; and Japanese … the religion is called Shinto, `the way of the Gods’ … Confucius message is called by him `The Way’ …  Let us recall that a `way’ is not simply meandering, but implies direction, and therefore relation to a goal or purpose. 
                                                              (Bouquet, 1933:23). 
Ngesintfu kuhle kucaciswe kutsi inkholo nemasiko kuyintfo yinye.  Inkholo yesive leso itfolakala emasikweni aso.  Mbamba mbamba nakukhulunywa ngenkholo yebantfu kusuke kukhulunywa ngemasiko.  Bantfu bevele banayo inkholo yabo ngobe phela badalwa nawo emasiko abo.  Loku lokutsatfwa ngekutsi kuyinkholo yebantfu nyalo kubangelwe kufika kwebelumbi base babhebhetela inkholo lengafaki emasiko esive ekhatsi.  Kulolucwaningo inkholo ichazwa ngekutsi nguloko umuntfu lakholelwa kuko angakuboni ngemehlo enyama.  Kunguloku umuntfu lacabanga ngako kutsi kutawentekani emva kwekuphila kulomhlaba.  Esikhatsini lesinyenti loku kutsintsene neMdali njengobe besebashilo labanye babhali.  Lapha sikhuluma khona ngenkholo yebantfu kutawube kucondvwe inkholo leyame kakhulu emasikweni.  Empeleni inkholo angeke yehlukaniswa nemasiko ngobe vele kuyahambisana.
1.7.3			Kutalwa kabusha kwe-Afrika
Ngekutalwa kabusha kwe-Afrika kucondvwe kuvuselelwa kabusha kwe-Afrika.  Loku kusho kubuka ngeliso lelibanti konkhe loku lokuhle lesive besiphila ngako kungakafiki laba lababulwe tinhlitiyo, tifikanamtfwalo.  Lolu kuluhlelo lokucatjangwa kutsi ngalo livekati letfu lingavuseleleka kutemnotfo, emasiko nako konkhe nje lekwenta sive sibe sive lesiphilile nalesinenchubekela embili.
1.8    Luhlaka lwemsebenti	
Sehluko 1
Singeniso salomsebenti.  Kulesingeniso kuvetwe futsi tinhloso talomsebenti, tindlela telucwaningo, kubaluleka kwelucwaningo, umkhawulo welucwaningo, kuchazwa kwemagama lasetjentisiwe kanye nemlandvo lomfisha wemaSwati.
Sehluko 2
Emasiko emaSwati lahlukahlukene kanye nekubaluleka kwawo ekuvuseleleni i-Afrika.  Lapha kutsintfwe naku lokulandzelako: kuganana, kulobola, kugidza umtsimba, kukhinyabeteka kwemendvo, umngcwabo, kuzila, kubuyisa umuntfu ekhaya, tibhimbi nemicimbi yemaSwati kanye netingoma takhona, kudla kwesintfu nekutfutfukiswa kwelulwimi kanye nemvunulo yemaSwati nekutfutfukiswa kwelulwimi. 
Sehluko  3
Kulesehluko kucocwe kabanti ngesibongo kutsi siyini nemlandvo wetibongo letitsite.  Kubuywe kwaniketwa netinanatelo taleto tibongo letikhetsiwe.   Kubuywe kwasikwa lelijikako ngemagama esintfu nekubaluleka kwawo.
Sehluko 4
Inkholo ibukwe ngeliso lelibanti kulesehluko.  Kuvetiwe kutsi ngempela iyini inkholo.  Kubese kuyenekwa kutsi inkholo yebantfu mbamba mbamba iyini nekutsi yini umehluko emkhatsini wayo kanye nenkholo leyachamuka netifikanamtfwalo.  Kubuye kwavetwa kutsi nabondlebe tikhanyalilanga nabefika nenkholo babesopheni futsi yini nemonakalo labawentile esiveni sakitsi ikakhulu emaSwatini.
Sehluko 5
Siphetfo, sifinyeto kanye netincomo.  Lapha kusongwe wonkhe umsebenti walokutfolwe kulolucwaningo.  Kubuywe kwaniketwa nesifinyeto salomsebenti.  Tincomo kanye nencabhayi kuniketiwe nanako.  Kukulofundzako kutsi atitsatsela takhe tincumo ngalomsebenti.
1.9	  Umlandvo lomfisha ngemaSwati
Sekunyenti kakhulu lokubhaliwe mayelana nemlandvo wemaSwati.  Lokubuhlungu kutsi cishe lokunyenti lokubhaliwe ngemaSwati kubhalwe ngulabangasiwo emaSwati noma labangahlali lapho kunemaSwati khona.  Lapha sibeka ngalamafisha umlandvo wemaSwati.   EmaSwati asive lesiwatisako futsi siphila ngendlela yemasiko.  Babantu labakhuluma sintfu kantsi ngekwemasiko nelulwimi babeNguni ikakhulu.  Ngekulandzisa kwebakaMacmillan, (1993) bangebekudzabuka eMphumalanga nenkhaba ye-Afrika.  Ngenca yekwandza nekukhula kwebeNguni ngaseNingizimu, emaSwati ewela umfula iLimpopo abesehlala eNingizimu neTongaland (lenamuhla yatiwa ngekutsi yiMocambique) ngasekupheleni kwemnyaka wabo-1400.  Lapha kutawulandvwa kakhulu ngemakhosi ngoba ngibo bantfu labahola sive.  Inkhosi iyinkhosi ngebantfu ngako-ke uma sikhuluma ngenkhosi leyo sisuke sikhuluma ngesive sonkhana.  Umholi wawo emaSwati bekunguDlamini Wesibili.  Ngemnyaka wabo-1700, lebebahamba embili esiveni semaSwati, baholwa yinkhosi Ngwane Wesitsatfu bawela umfula iLimpompo baya ngaseNingizimu.  Kwatsi ngemnyaka wa-1750 babe sebatinte budze budvute nendzaweni lekutsiwa kuseHluti.  Inkhosi Ngwane Wesitsatfu yaphumulela lapho, wabekwa emgedzeni entsabeni ledvute nalapho.    Nalabanye labadvuna basebukhosini bafihlwa kulowo mgedze futsi nanyalo lendzawo isayindzawo lehanjelwa kakhulu ngetikhatsi letitsite.  
Inkhosi Ngwane Wesitsatfu abengewekutalwa elusentfweni lakaNkhosi Dlamini lapho bukhosi bebushiyelwana ngekutalana.  Umlandvo wemaSwati usitekela ngemakhosi langu-25 kepha-ke ngulaba bekugcina labangu-8 lekunesiciniseko ngabo kusukela ngasekupheleni kwemnyaka yabo-1500.  Inkhosi Ngwane Wesitsatfu kanye nalowamlandzela, Ndvungunye bacinisa buholi babo ngekuhlanganisa ngekukhulumisana nangekuncoba tivana lebetibudze budvute nabo.  Letivana betiteBenguni kanye nebeSutfu.  Ngesikhatsi emaSwati atakha akhula, kukhula nekudlondlobala kwesive semaZulu ngaseningizimu, ikakhulu ngesikhatsi senkhosi Shaka, kwandza ngalesikhulu sivinini kwaya kwayofinyelela lapha sitsi khona namuhla kuseFree State kanye nasetincenyeni teGauteng neMpumalanga.  
Inkhosi Sobhuza Wekucala lowalandzela Ndvunganye, wabese ngalokukhulu kushesha uya ngasenyakatfo enkhabeni yalapha namuhla sikubita ngekutsi kuyinhlitiyo yeSwatini.  KaLobamba kulikhaya lendzabuko leNdlovukati, nalapho kulikomkhulu lesishayamtsetfo sakaNgwane.  Tive tebeSutfu lebesevele tihlala lapho amange setitame kusimbatseka tifune kulwa naSobhuza Wekucala kwatsi ngekuhamba kwesikhatsi bavele bakhonta esiveni sakaNkhosi Dlamini, base batiwa ngekutsi ngemakhandzambili.  Ngekusho kwaGinindza, (1992) lapha kufakwa tive letingetekuphuma kubaPedi, beSutfu kanye nakubaVenda.  Kantsi letinye tifaka ekhatsi letafika tisuka kaTembe nebakaDlamini kepha ngemuva kwekugibela tintsaba teLubombo tase tiyahlukana nebakaDlamini tiyewuhlala ngasemphumalanga endzaweni yakaLomahasha.  Leti bekutibongo takaMaziya kanye nalabatalana nabo bakaMahlalela.
Inkhosi Sobhuza Wekucala, ngekusho kwabakaMacmillan, (1993) abatiwa njengemuntfu lokwatiko kuhlela tintfo.  Bekangalokotsi atimbandzakanye ekucabaneni labekangenasiciniseko sekutsi utawuphumelela.  Abeteka ngebuhlakani.  INdlunkhulu yakhe Thandile abeyindvodzakati yesitsa sakhe lesinemandla sibili, inkhosi Ndwandwe.  Wabuye watfumela emadvodzakati akhe lamabili kutsi ayokwendza enkhosini yaKaZulu, Shaka.
Inkhosi Sobhuza Wekucala ngembi kwekutsi ikhotsame waba neliphupho lelisipholofido.  Kudzimate kube nguleso sikhatsi abengemane ahlangane nalabamhlophe.  Kepha kungenteka abeke weva ngabo ngandlela tsite.  Ephusheni lakhe watjelwa ngekufika kwebantfu labanesikhumba lesitsi asibemtfubi banetinwele letinjengelishoba lenkhomo.  Wayalwa kutsi angacali achitse ingati yalabantfu ngobe loko kungaba kubulala sive semaSwati.  Lokubanga kutsi leliphupho libaluleke emlandvweni wemaSwati kungenca yebukhosi bemaSwati.  Inkhosi ngiyo lephetse sive, imphilo yayo kanye nekutfola kwayo bantfwana kuhlobene ncamashi nekudlondlobala kwesive kanye nekunotsa kwemhlaba.  Inkhosi iniketwe emandla langetulu kwekwenta lesingatsatsa ngekutsi asabuNkulunkulwane.  Lakukhulumako kubaluleke ngalokuphindzaphindziwe.  Emavi enkhosi Sobhuza Wesibili asite kwenta umgomo lomuhle nasekuhlanganwa nalabamhlophe.  EmaSwati amange ahlulwe ngulabamhlophe ngobe abamange sebalwe nabo.  Inkhosi Sobhuza Wesibili yakhotsama ngemnyaka wa-1836 emuva kancane nje kweliphupho lakhe, wase ushiya umsa wakhe, Mswati Wesibili lotalwa iNdlovukati Thandile asale abanguye inkhosi.
Tive betandza eNingizimu ne-Afrika, umhlaba lomnyenti bewutsatfwa belumbi.  Lesimo senta kutsi bantfu balwa bodvwa kantsi nalesinye sikhatsi balwe nebelumbi.  Inkhosi Mswati Wesibili waba nguye inkhosi leyalwa kakhulu emlandvweni wemakhosi aKaNgwane.  Emabutfo akhe abewahlelisa fana nalawa aKaZulu ngekuwahlomisa ngetikhali letimfisha kanye netikhali letijikijelwako.  Emabutfo akhe agasela adzimate efika nasenyakatfo yendzawo lesiyibita namuhla ngeZimbabwe.  Inkhosi Mswati Wesibili wachubeka nemgomo wekutsi akhontise tive latehlulile uma nje tatisa futsi tihlonipha bukhosi bakhe.  Sive semaSwati sakhula njalo ngekwengetwa nguletinye tive tebeNguni kanye nensayeyana yebeSutfu.  Tive letinye betimatisa Mswati Wesibili futsi tita kuye titewukhosela ngaphansi kwelikhwapha lakhe nangabe tiva tingakaphephi latikhona nobe natihlaselwa ngulabanye.
Inkhosi Mswati Wesibili (1840-1865) yatsatsa bukhosi ineminyaka lelishumi nesitfupha ngemnyaka wa-1840.  Emva kweminyaka lemine watfumela titfunywa kwekutsi tiyewubuka emamishinari kutsi ete eveni lakhe.    Nako loku bekungenca yeliphupho lenkhosi Sobhuza Wekucala.  Kuleliphupho belumbi bebatawuta baphetse emabhuku nemali.  Inkhosi yayalwa kuleliphupho kutsi iwamukele lamabhuku ngako-ke yase icela bantfu bayo kutsi bakwamukele kufundzisa kweLibhayibheli.  Kulandzela loko uMfundisi Robert Allison nebavangeli lababili beLusutfu beta eSwatini batfunywe baphatsi babo beWesleyan Mission lebeyikanise eGrahamstown.  Cha kuvakala kutsi labekunene bemukelwa ngetandla letimhlophe futsi bebalalelwa sibili.  Kwakhiwa sikolo lesincane eMahamba kulandzela kwekutsi sekwakhiwe indzawo yekusontsela endzaweni yaseDlovunga.  Umsebenti wekuphendvula nekufundzisa emaSwati wacala lapho.  UMfundisi Allison kwaba nguye lowaba wekucala kusebentisa  njengelulwimi lolubhalwako.  Kunyenti lokwenteka ngaleso sikhatsi ngobe belumbi besebeta ngebunyenti eSwatini lebesekufaka emaNgisi kanye nalabangebekudzabuka eDutch.  Loko kwaletsa kudideka emaSwatini ngobe labelumbi bebeta ngetinhloso letehlukene.
Emva kwembuso wenkhosi Mswati Wesibili besekaphumelele kuhlanganisa sive semaSwati lebesitive letehlukene kutsi sibe sive sinye lesinemandla futsi lesihlonishwako.  Ligama lelitsi emaSwati vele litsatfwa egameni layo lenkhosi lekuchaza kutsi bantfu baMswati.  Inkhosi yakhotsamela ekhaya esigodlweni kaHhoho ngemnyaka wa-1868 enyangeni yaKholwane.  Wafihlwa emalibeni asebukhosini kanye lapho kwabekwa uyise nenina khona, eMbilaneni. Kukhotsama kwenkhosi kwasho kuphela kwekuncoba nekukhula kwembuso wemaSwati.
Inkhosi Mswati Wesibili beyinemadvodzana lamanyenti lebekabuke kutsi ngiwo latawulandzela uyise ebukhosini kepha ekugcineni kwabekwa Mbandzeni lebekatiwa ngekutsi nguDlamini Wesine.  Inkhosi Dlamini Wesine yabusa ngesikhatsi emaNgisi nemaBhunu abanga indzaba yebuniyo bemhlaba.  Kuyakhumbuleka kutsi emaSwati indzaba yebuniyo bemhlaba bekangayati.  Marwick, (1955) lebekanguKhomishani eSwatini ngemavi akhe uyibeka atsi lendzaba:
The private ownership of land was unknown amongst them (the Swazis), and indeed throughout the Bantu world before the advent of the white man.  The dominion in the land was vested in the whole nation and belonged also to the generations to follow; only the control of the use of it was in the hands of their ruler.
Such use might be given to anybody so long as the land was not needed by members of the tribe, and it was in the power of the ruler to vary his grants of land and even to cancel them for good cause arising from the behaviour of the grantees and from the needs of his people.
                                                      (Marwick 1955:11).    
Lenkhulumo ifakazela kona kutsi bantfu live bati kutsi lenkhosi lekungiyo leniketa bantfu kutsi bahlale babuye balime kulo.  Matsebula, (1993) uyakufakazela loku kutsi kwatsi ngekufika kwebelumbi kwantjintja konkhe loku bati bebati kona.  Lokungaphawulwa ngekubusa kwenkhosi Dlamini Wesine (1875-1889) ngekulandzisa kwaMatsebula, (1993), kutsi kwaba netinkinga ebukhosini ngenca yaloku lebesekubaliwe kwekutsi abemaningi emehlo lebekadze abuke lesikhundla. EmaSwati alekelela emaNgisi nalwa nemaPedi, kwaba nesivulwano sePitoli lebesatiwa ngekutsi yiPretoria Convention kantsi futsi inkhosi yatfumela litsimba enkhosini yaKaZulu, Cetjwayo.  
Inkhosi kubika Matsebula, (1993) acaphuna iNatal Witness kutsiwa nakancane amange ivume kutsatfwa sitfombe emphilweni yayo.  Kutsiwa nayitjelwa kutsi emakhosi lafana naCetjwayo kanye naSekhukhuni bavuma kutsi batsatfwe imifodo beyiphendvula itsi `Yebo, kepha baphi nyalo?’.  Inkhosi yakhotsama tingu-7 enyangeni yeMphala nga-1889 ineminyaka lengu-34 budzala.
Lowalandzela inkhosi Dlamini Wesine kwabayindvodzana yakhe, Bhunu lobekaneminyaka lelishumi nane budzala ngesikhatsi kukhotsama uyise.  Inkhosi Bhunu beyatiwa futsi ngemagama ayo languMahlokohla naHhili.  Kepha waniketwa ligama lelisemtsetfweni lelitsi nguNgwane Wesihlanu.  Lokuphawulekako ngekubusa kwalenkhosi ngekulandzisa kwaMatsebula (1993) ngunaku lokulandzelako:
Sivumelwano Sekucala seSwatini sanga-1890.  Lesivumelwano besisekhatsi kwembuso wemaNgisi kanye nemaBhunu mayelana nekuhleshulwa kwelive leSwatini lelingale kweLuphongolo liniketwe emaBhunu kute bakwati kwakha umgwaco loya eKosi Bay.  EmaBhunu wona bekumele avume kusuka endzaweni lebeyatiwa kutsi yiRhodesia kepha nyalo lesekuyiZimbabwe.
Emva kwekusayinwa kwaleSivumelwano Sekucala seSwatini, kwabese kubakhona hulumende lobambisene eSwatini.  Lohulumende bewumelwe ngemaNgisi nemaBhunu watiwa ngekutsi yi Triumvirate Governement.  Lohulumende watsenga lihhotela i-Albert Bremer balenta emahhovisi ekuphatsa ekucala eSwatini.  Bremer labatsenga kuye lelihhotela watse lidolobha lelitawakhiwa kulendzawo kutawumele libitwe ngaye, kutsiwe yiBremersdorp.  Nangempela, lidolobha lalapho belatiwa ngalelo gama kwadzimate kwaba ngu-1963 lapho emaSwati alilahla leli lesiBhunu ligama asebentisa leli leselidvume kakhulu lekuyiManzini.
Kubakhona kwelikhotho lelibukela tonkhe tivumelwano letikhona.  Njengobe vele kulindzelekile, lelikhotho beliphetfwe futsi lilawulwa ngulabamhlophe.
Letinkinga letabangela kusungulwe lelikhotho tagcina setiholela eSivumelwaneni Sesibili seSwatini sanga-1893.   Lesivumelwano besivumela kutsi emaBhunu abe nemandla ekuphatsa, avikeleke futsi ashaye umtsetfo eSwatini ngaphandle kwekutsi iSwatini ifakwe eNtilasifali.
Lesivumelwano amange samukeleke emaSwatini.  Amangala nje emaSwati kutsi kungani iNdlovukati yemaNgisi seyifuna kutsi baphatfwe beSikhwahlande.  Kwabese kutfunyelwa titfunywa temaSwati eNgilandi kutsi tiyovisisa lendzaba.  Basuka tingu-10 ngeMphala 1894 bafika tingu-7 kuLweti 1894.  Lokubalulekile ngulo lebekubhalwe kulesikhalonyandzaleyo sabo lengekusho kwaMatsebula, (1993:157) besifundzeka incenye yaso kanje:
We have been afraid of the Boers.  We have lived beside them ever since they came into Transvaal.  The country they occupy … was once ours, but all our people have been driven from the land by reason of unjust laws and cruel acts of their masters … We see how happy the people are whom your Majesty has conquered in Natal, Zululand, Basotholand, Pondoland… They live peaceably with the English.  Their property is secured to them.  They are paid for their services.  The Courts protect them against injustice.  None of these are enjoyed by the natives in the Transvaal.  We therefore pray and implore Your Majesty to save us from destruction, which handing of us over the Boers will certainly mean.
Kusayinwa kweSivumelwano Sesitsatfu seSwatini.  Lesivumelwano besesiniketa inkhosi kutsi ichubeke kulawula ngendlela yesintfu kepha emaBhunu besolomane anawo emandla kepha lokunye kumele avunyelwe ngemaNgisi nafunwa kukwenta njengekwakha loliwe.
EmaBhunu angena eSwatini ngemnyaka wa-1895.  EmaSwati amange alwe nakungena emaBhunu akhumbula emavi aSomhlolo ekutsi bangachitsi ingati yaletifikanamtfwalo.
Kucaciseleka kwendzawo yabakaNyawo, Mngomezulu naMatsenjwa.  EmaKhomishini ekujuba iminyele anga-1866 na-1880 ayekela indzawo lapho bekuhlala khona letibongo letingenhla ingakatsintfwa.  Lendzawo isemkhatsini kwemifula Luphongolo neNgwavuma.  Emakhosi angaleso sikhatsi lebekahola letibongo bekunguMbikiza ahola bakaMngomezulu; bakaNyawo bona baholwa nguSambana kantsi bakaMatsenjwa bebaholwa nguMtjekelwane.
Kuvakasha kwenkhosi Ngwane Wesihlanu ePitoli ngaMabasa wa-1899 ibitwe nguMengameli Paul Kruger.  Kruger abebite inkhosi kuteyicebisa ngekuphatsa nekulawula leSwatini.  Bekumele kwakhiwe emahhovisi ekuphatsa kepha ngembi kwekutsi kwenteke loko kwasuka imphi lebeyatiwa ngekutsi yemaBhunu nemaNgisi (Anglo-Boer War)  kepha nyalo lesekuvelile kutsi hhayi bo, lena bekuyimphi yaseSikhwahlande kungako seyatiwa nje ngekutsi yiMphi yaseNingizimu Afrika.  Lamahhovisi bekumele akhiwe kaManzini endzaweni lapho kwakhiwe khona lihhotela iGeorge khona.
Indlunkhulu Lomawa yabeleka indvodzana tingu-22 kuKholwane nga-1899. Uyise inkhosi Ngwane Wesihlanu wametsa ligama lelitsi nguNkhotfotjeni kantsi gogo wakhe Labotsibeni wametsa lelitsi nguMona.  Lamagama anetinchazelo letitsite.  Lelitsi Nkhotfotjeni lisho umgololo ingani phela inkhosi beyisolomane ihlala etintsabeni teMdzimba lapho kugcwele khona tinkhotfotjeni.  Kantsi lelitsi Mona lisho umona lebewukhona emkhatsini webelumbi babodvwa, belumbi nemaSwati kanye nasekhatsi kwemaSwati awodvwa.  Inkhosi Ngwane Wesihlanu yakhotsama tingu-10 enyangeni yeNgongoni nga-1899 emcimbini wencwala.  Besekutinyanga letimbili vo icalile imphi yemaBhunu nemaNgisi ngesikhatsi inkhosi ikhotsama.  Inkhosi yakhotsama Nkhotfotjeni aseluswane ngako-ke wabanjelwa ngugogo wakhe Labotsibeni.    Indlovukati Labotsibeni yabusa wadzimate Nkhotfotjeni wahlanganisa iminyaka lengu-22 lapho atsatsa khona bukhosi tingu-22 enyangeni yeNgongoni nga-1921.  Nkhotfotjeni wabese wetsiwa ligama lekutsi nguSobhuza Wesibili. 
Kunengi lekwenteka eSwatini ngembi kwekutsi inkhosi Sobhuza Wesibili atsatse bukhosi ngekusho kwaMatsebula, (1993), lokufaka ekhatsi kutsi kuphatfwa kwetemaposi kulawulwe eNtilasifali; leSwatini liphatfwe yiNtilasifali lekuMlayeto lewakhishwa ngulemaNgisi tingu-25 ngeNhlaba ngemnyaka wa-1903.  Lokwashwacisa lugogo kwehlukaniswa kwemhlaba nga-1909 kanje:
Umhlaba webelumbi		:56%
Umhlaba wesive		:39.8%
Umhlaba wenkhosi		:3.7%
Kantsi netitfunywa tesibili taphindzela eNgilandi kuyokhala ngendzaba yemhlaba lebelumbi besebatentele matsandza.
Ngesikhatsi kubusa Ingwenyama Sobhuza Wesibili kwenteka tingucuko letinyenti esiveni semaSwati lesingabala lokunye kwakhona lokufaka naku lokulandzelako:
Imfundvo eSwatini.  Ngembi kwekufika kwemfundvo yeNshonalanga, emaSwati bekanendlela yawo yekufundzisa bantfwana lebeyinetigaba letehlukene.  Bantfwana bebafundziswa ngako konkhe lokutabenta babe bantfu labakwatiko kumelana nemphilo kanye netinkinga eveni.  Bevele seyicalile imfundvo yeNshonalanga nakutalwa inkhosi Sobhuza Wesibili.  Empeleni bekucala kufaka imfundvo yeNshonalanga kwaba ngemaWeseli kwase kulandzela beSheshi kanye nemaLuthera.  Imbube amange ingene esikolweni semamishinari kepha yakhelwa sikolo lesaba sekucala kwakhiwa ngemaSwati alekelelwa nguhulumende.  Lesikolo kwaba yiZombodze.  Bekute sikolo sesekhondari eSwatini ngesikhatsi imbube icedza kaZombodze.  Kwadzingeka kutsi iphume iyewufunelwa sikolwa ngaphandle kwelive.  Loku kwaba netinkinga kepha ekugcineni ngenca yekuphikelela kwagogo wayo, Labotsibeni yayiswa eLovedale, eKoloni ineminyaka lengu-15 budzala.   Kantsi neSwatini tikolwa tase tiyandza ngesikhatsi sayo inkhosi.
Kukhotsama kwaLabotsibeni nga-1925, lowaba nesandla lesikhulu ekwakheni sive semaSwati ngesikhatsi asabambele Ingwenyama.
Kukhotsama kweNdlovukati Lomawa nga-1938 lokwashiya sive simangele ngoba kwakhetfwa dzadzewakhe Nukwase kutsi atsatse sikhundla sakhe.
Kutfutfukiswa kwetemphilo.  Bodokotela bebayindlala kakhulu kantsi netemphilo nje betingekho ecophelweni lelisetulu.  Nga-1918 bekunesibhedlela sinye kuphela eMbabane.  Kwabhedvuka tifo letinyenti eSwatini letifaka pokisi, malalaveva, bulephere.  Loku kwenta kutsi temphilo titfutfuke ngekufika kwabodokotela labavela emaveni lehlukahlukene.
EmaSwati alekela emaNgisi emphini.  Emphini yeKucala yeMhlaba emaSwati akhipha emabutfo langu-67 kanye nemali lengu-£3 000 aniketa emaNgisi.  Leyo mali yatsenga tindiza letimbili.  Emphini yeSibili yeMhlaba emaSwati atfumela emabutfo langu-3 836 kuyosita emaNgisi.  Nga-1947 emva kwemphi Inkhosi George Wesine anemadvodzakati akhe lamabili (lomunye wabo kwaba yiNdlovukati Elizabeth) wavakashela emaSwati endzaweni leyatiwa ngekutsi yiGoedgegun ketewubonga emaSwati ngelusito lwawo emphini.  Lendzawo yase icanjwa ligama lelisha lekutsi yiNhlangano ngoba phela kwahlanganwa khona nenkhosi yemaNgisi.
Kutfutfukiswa kwetimboni netekulima.  Emva kwemphi yesibili leSwatini laba nenhlanhla kutfola kutfutfukiswa kutetimboni netekulima.
Tinhlelo tekubuyisela umhlaba.  Inkhosi Sobhuza Wesibili yabona kutsi inkinga yekweswelakala kwemhlaba iyandza ngako-ke yase icela kuGeorge Wesine kutsi umhlaba loniketwe emaSwati wandziswe.
Kubekwa kweNdlovukati yemaNgisi.  Inkhosi yaba nenhlanhla kutsi yetsamele kubekwa kweNdlovukati Elizabeth Wesibili nga-1953.  
Kutfolakala kweNdiphethe.  Ingwenyama Sobhuza Wesibili walwa imphi yekucocisana leyagcina iphumelele ngekutsi leSwatini liniketwe iNdiphethe tingu-6 ngeNyoni ngemnyaka wa-1968. 
Kuvuselelwa ketiNkhundla.  Imbube ngemva kweMphi yeSibili yeMhlaba yavuselela inchubo lendzala yetinkhundla.
Kuvuselelwa kwemasiko.  Akungabateki kutsi Imbube ngiyo leyavuselela emasiko lebesekatsandza kwenganywa emasiko asenshonalanga.
Kukhotsama kweMbube yemhlaba.  Ngemnyaka wa-1982 enyangeni yeNgci tingu-22 lifu lelimnyama lehlela emaSwati ngekutsi alahlekelwe yiMbube yemhlaba sikhatsi kungu-14h30.  Njengelisiko lemaSwati INdlovukati Dzeliwe kwaba ngiyo lebamba bukhosi.  Ingwenyama yakhotsama ineminyaka lengu-83 nenyanga yinye.  Kutjalwa lokukhulu kwesive kwaba ngemhlaka 3 Imphala nga-1982.  Ngalelolanga kwagcotjwa Indlovukati Dzeliwe njengelibamba lebukhosi.
Ingwenyama nga-1966 yateka Ntombi Tfwala.  Ibutwa kutsi imtekelani yatsi ilayelwe ngulabaphansi kutsi loyi utewakha indlu yakhe.  Nangempela nga-1968 tingu-19 enyangeni yeNyoni LaTfwala watala lijaha lelacanjwa nguLaMatsebula labengumfelokati weNkhosi Bhunu kutsi nguMakhosetive.  Indlovukati Dzeliwe besolomane ibambe tintsambo ngesikhatsi Imbube lencane isafundza eNgilandi.  Kepha kwahamba kwahamba INdlovukati Dzeliwe yehliswa esihlalweni, kwabekwa unina weSilo, LaTfwala kwaba nguye lobambela iMbube.  Ngemnyaka wa-1984 kwakhiwa umuti webukhosi lomusha bawakhela iMbube lesesikolweni.  Unina bekunguye lowenta yonkhe imisimeto esikhundleni sendvodzana yakhe.  Lomuti watiwa ngekutsi kuseLudzidzini.  Kantsi futsi kulapho iMbube bayiniketa ligama lelisha lekutsi nguMswati Wesitsatfu.  Lapha kulesigodlo ngulapho iNgwenyama itawenta yonkhe imicimbi yesive lefaka sibhimbi, simemo, sibhimbi sekutfomba, kukhehla, kubala nje lembalwa.  
Emabutfo eNgwenyama Mswati Wesitsatfu atiwa ngekutsi nguLindimpi.  Kantsi phela Sobhuza Wekucala bekaneBalondolozi, Mswati wesibili aneNyatsi, Dlamini Wesine aneNdlavela, Ngwane Wesine aneNgulube kutsi Sobhuza Wesibili aneBalondolozi futsi.  Lokubalulekile kutsi emabutfo eNgwenyama bekubontsanga yakhe, kungibo labamsingatsako nakunemicimbi yesive.  Umntfwana Makhosetive wabekwa ngalokusemtsetfweni ebukhosini tingu-25 kuMabasa nga-1986.  Live leSwatini beselike laba netigameko tekungalawuleki ngenca yembango wasebukhosini kanye netembangave lebetibhebhetseka ngendlela lecaka kwenta, kungako iTimes of Swaziland yabika kanje:
The Coronation of the Crown Prince Makhosetive as King and Ngwenyama of Swaziland is hoped to end the internecine wars among members of our revered Royal family and others who get themselves involved in Royal affairs.
The entire nation has in fact calmed down from several shockwaves caused by political upheavals after hearing the announcement of the Coronation of Umntfwana Makhosetive.
Even those who had cause to dissent are now in doubt as to the worthiness of their intentions.  For, Swaziland, 1985 has been a year of trauma and agony.  Many political upheavals have been experienced including the downfall of political veterans.,
                       (Times of Swaziland, 30.12.1985 p1).   
Inkhosi Mswati Wesitsatfu lokubalulekile ngaye kutsi ilandzela etinyaweni teNgwenyama leyakhotsama ngekutsi emasiko iwagcine njengobe anjalo.  Lokusandza kuvela nje kuvuselelwa kwelisiko lemcwasho ngasekupheleni kwemnyaka wa-2001.  Loku kubaluleke kakhulu ngobe kutawusita ekuncandzeni kubhebhetseka kwesifo sembulalave, i-AIDS.  Kantsi futsi Inkhosi seyibeke indvuna lensha eLudzidzini ngasekupheleni kwemnyaka wa2001, lowo-ke nguBabe Jim Gama lowatiwa ngekutsi nguMbhokane.  Ngalamafisha umlandvo wemaSwati ubekwa lapha.  Kubalulekile noko kugcizelela kutsi sive sisive ngeNkhosi yaso kungako esikhatsini lesinyenti lapha bekulandvwa ngemakhosi ngobe phela ngiwo lasive.  Inkhosi iyinkhosi ngebantfu bayo.  Nawati umlandvo wenkhosi usuke wati umlandvo wesive.  Emasiko emaSwati lahlala eSwatini nalawa lahlala eSikhwahlande afana ncimishi ngaphandle nje kwekutsi lawa lahlala eSikhwahlande asangenwa ngumbuso manje tindzaba temasiko awasatihambeli etulu.  Kepha lokujabulisako kutsi nasewasetinkingeni ayabuyela emasikweni.
