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Kuntjintja kwemagama esilumbi kusetjentiswe esintfu kusinyatselo lesihle lesibheke embili. Kuluphawu lolu lolukhombisa kukhululeka kuntjintja emagama esilumbi ngobe phela kute langakhulula tingcondvo tetfu ebugcilini lekudvunjwa ngaphandle kwetfu. Ngubane, (1995) encwadzini lehlelwe nguMakobane nalabanye, (1995) uyayisonga lendzaba nakabeka ngalendlela kubaluleka kwemagama esintfu: African names are not haphazardly chosen. They are chosen within the existential reality of the family, the sibling or the larger community. They have contextual basis. Often the name is a record of the happenings about the time of the birth of the child; it may be a reminder of an important episode within the history of society which may both precede the birth of the child and/or survive it. The family history and the doings of the ancestors may be neatly woven into the child's name. The name given in this manner we have explained above is the official name of the child, giving him/her the sense of recognition, identity and sense of belongingness in society. The name often expresses one's social potential and expectations of him/her. The name given at birth is the true, great name the child will always be called by the parents and those of the parent's generation. This is superior to all other names he may receive later. (Makobane nalabanye, 1995:149-150). Loku kufike kuvise buhlungu ngobe belumbi kulelive letfu bafike bangakushayi mkhuba bakuhlaneketela njengoba Khumalo, (2000) achazile ngentansi. 3.4.2 Emagama esintfu nemagama asesontfweni Uma kukhulunywa ngemagama asesontfweni kusuke kucondvwe lamagama bantfu labaniketwa wona nababhatjatiswa. Lamagama asuke angeta kulamagama bantfwana labasuke babetse wona emakhaya. Njengobe bekuke kwaphawulwa Iigama lasesontfweni nobe lesilumbi Iikhombisa kuyikhetsa iNkhosi nobe kuphucuka kubantfu labangakacacelwa kahle. lngani phela bewusuke ungakayikhetsi iNkhosi nangabe usaneligama lesintfu kuphela lekuyintfo lengekho kubangekho. Bafundisi bebaneligunya lekwetsa umntfwana Iigama lemehlo abo atawusheshe ahlangane 135
nalo eBhayibhelini kunganakwa kutsi Iitsini bese Iifakwa esitifiketini sekutalwa. Labanyenti bantfu emagama abo asekhaya asekugcineni, kucaliswe ngemagama esilumbi labangawati nekutsi atsini. Khumalo, (2000) uyichaza kancono lendzaba nangemagama akhe abeka atsi: Akugcini lapho ngoba abaningi bethu baqanjwa amagama esiNgisi, esiFulentshi, esiPutukezi nokunye ngabefundisi abamhlophe. Babili bathathu abaziqondayo izincazelo zalawa magama abo. Lawo magama okuthunjwa kwethu nokuthenwa nokuphakulwa kwethu kokwakwethu, yiwona angongqa phambili komazisi bethu. Kuyiqiniso elithe qwa ukuthi ibizo lami lokuqala kwakungeke futhi akusoze kwaba ngelesiNgisi ngoba angisilona iNgisi. Ekujuleni kwenhliziyo yami kuyisilonda esophayo nozozo obhibhayo ukwazi ukuthi ibizo lami lakwethu lanqindwa amanqindi yimithetho yezwe ehambisana nokuthunjwa kwengqondo nobumina. (Khumalo, 2000:6). Yindzaba lebuhlungu kabi lena futsi ledzinga kufakelwa tibuko. Loku sekwenta bantfu bakitsi kutsi banyembenye emagama abo asekhaya batsandze lawa eSilumbi. Khumalo, (2000) ulandzisa kutsi bantfu bebalwa babange kusetjentiswa kwemagama. Asimuve nabeka atsi: Emihleni yobuncane bethu, kwakuliwa kUbangwa ukuthi untanga yakho ukubize ngebizo lasekhaya esikoleni noma esontweni. Isimanga ngesokuthi abantu bebangalwi uma untanga yakhe embize ngebizo Jakhe lesilungu ekhaya noma ezinkomeni. Konke kwakwenziwa ukugxishwa imfucuza yemfundisoze yabathumbi bezingqondo zomuntu womdabu. (Khumalo, 2000:6). Ngubane, (1995) encwadzini lehlelwe nguMakobane nalabanye, (1995) ubika kutsi asengumfundisi eMgungundlovu ngeminyaka yabo-1970 wake wafoneJwa ngumzalwane wesilisa acela kubhatjatiselwa umntfwanakhe. Kulokubhatjatiswa kwalomntfwanakhe bekangafuni nangeliphutsa kutsi aniketwe lelinye ligama ngaphandJe kwaleli lesintfu lametse Iona vena. Wabuye wakubeka lomzalwane kutsi uma sifiso sakhe singentiwa, vena nemndeni wakhe batawuphuma baphele eRoma. Ngubane wayitsembisa lendvodza kutsi sicelo sayo utasindlulisela kuBhishopi 136
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KUBUKA NGELISO LELIBANTI LIGALELO L
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SETFULO lomsebenti ngalokukhulu kut
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Elias Ndwandwe (Macmillan), Godfrey
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kwaniketwa netinanatelo tato. Kubuy
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2.10.1.2 Ematsanga 77 2.10.1.3 Emas
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3.3.2 Umlandvo webakaMdluli 3.3.2.1
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ngincamela ukufa nokufa kunokujivaz
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lenkholo lensha. Ingabe emagama esi
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tintfo tabo batenta kahle asubuke l
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Coupled with this is the quest for
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with status, wealth and superiority
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kwadzimate kwafika belumbi. SUlliva
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njengenhlanhla lengakavami. Ngisho
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1.6 Umkhawulo welucwaningo Lolucwan
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Lokucacako lapha kutsi emasiko kuyi
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Kulolucwaningo kuyavetwa kutsi inkh
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nabefika nenkholo babesopheni futsi
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lesinemandla sibili, inkhosi Ndwand
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lebekatiwa ngekutsi nguDlamini Wesi
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kutsi tiyovisisa lendzaba. Basuka t
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Kantsi netitfunywa tesibili taphind
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1968 tingu-19 enyangeni yeNyoni LaT
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SEHlUKO SESIBIU 2.0 EMASIKO NEMIHAM
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2.2.1 Kugana ngelicuba, lijuba noma
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selijaha lakakhe simuntfu sibili. P
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ngumnumzane welikhaya. Phela njengo
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ngendlela lengekho emtsetfweni. Lab
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Imilomo ita yonkhe kimi, Yehha! .Ye
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sekubongwa kutsi cha nine bakabani
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walenye indvodza nanayo kutsiwa iph
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asivani nani nemitsi yesilumbi. Emp
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2.8 Kubuyisa umuntfu ekhaya EmaSwat
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Inkhosi ngiyo lesingatsa lomcimbi f
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angena esibayeni ngelisango lelikhu
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tiwombane letitsite. Emva kwesikhas
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longangezwe Longangezwe Siyamntuntu
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lebeyingatiwa esiveni semaSwati. Lo
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nebemndeni kanye nabomakhelwane imv
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lengentansi ifakazela kona kutsi ti
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Jikiliji Jikiliji ma Yenkomo kababa
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temmbila uyeva kutsi udla kudla lok
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2.10.1.6 Emantongomane Emantongoman
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2.10.2.3 Lijingi Lijingi likudla kw
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tiyadliwa noma kuvangelwe ngato nje
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Page 102 and 103: 2.11.1.4 Inkhonyane Inkhonyane yent
Page 104 and 105: 2.11.1.12 Sagila U5wati njengaletin
Page 106 and 107: lomuntfu sewudlulile esigabeni seku
Page 108 and 109: 2.11.2.11 Umcwasho Umewasho wentiwa
Page 110 and 111: Sisu sibekelwa ngaphandle kwelugogo
Page 112 and 113: During my first visit to the Queen
Page 114 and 115: Kulukhuni satje kungena emtini wemn
Page 116 and 117: phela umsunguli waso noma basunguli
Page 118 and 119: ngenca yemphucuko yaseNshonalanga.
Page 120 and 121: Mswati Wesitsatfu Shongwe. Ntombi T
Page 122: Loku futsi kuhambelana naloku lekuc
Page 125 and 126: 3.3.2 Urnlandvo webakaMdluli Sibong
Page 127 and 128: Cishe kunengi lokungashiwo ngalesib
Page 130 and 131: Indlela 3.3.3.1 Tinanatelo takaSime
Page 132: Mpembe lefihle lakaLokotfwako Ndleb
Page 135 and 136: Iichawe Khamukhamu Magcova. BakaMag
Page 137 and 138: Mahle emacusi Ageza ngelubisi. Indl
Page 139 and 140: achamuka kulelemaTfonga. Kutsiwa in
Page 141 and 142: Lukhambule Mnyamandze wakaLaSiwela
Page 144 and 145: 3.3.6.1 Tinanatelo takaMahlalela Na
Page 146 and 147: Yicala elikhulu elalimlahla umuntu
Page 150 and 151: Lomkhulu, Hurley. Ngenhlanhla saphu
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Page 154 and 155: lamabili leyetsiwa wona isatalwa fu
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Page 158 and 159: lekutinsika talo lelolikhaya. Kubik
Page 161 and 162: of all creation, no matter the diff
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Page 174 and 175: eligion to the extent that the reli
Page 176 and 177: Therefore, African Renaissance shou
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Page 180 and 181: sivakashelwa boNkosazane lababephum
Page 182 and 183: sewente kutsi ube mdzibi munye nala
Page 184 and 185: 4.4 Budlelwane nemtselela wenkholo
Page 186 and 187: 'religion' is set apart from Africa
Page 188 and 189: sprinkled before the altar or poure
Page 190 and 191: lebekunyembenywa ngulabekunene keph
Page 192 and 193: SEHlUKO 5 .5.0 LUHLATIYO, lOKUTFOLA
Page 194 and 195: eing told, and had become the vangu
Page 196 and 197: labaphekelako kute Iizinga lekudia
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Kubuye kwatfolakala kutsi tibongo t
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yesintfu kepha etimphondvweni temph
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Kuphakanyiswa kutsi bacwaningi baJu
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6. TINCWADZI LETISETJENTISIWE Acheb
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Marwick, A.G. (1955): The Attitude
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Xala, Z.E. Xulu, M. Yinger, J.M. Zu
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