| Summary: | 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.
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