ENYUVESIYAKAZULU - UZSpace Home
ENYUVESIYAKAZULU - UZSpace Home ENYUVESIYAKAZULU - UZSpace Home
Therefore, African Renaissance should also be understood as a call to redress this anomaly: It is a call to exploit and utilize African language and cultural resources, as they are vital in formulating development policies, and must be at the core of research and development discourse. (King/ei, 1999:4). Lesiphakamiso salowekunene kumele sitsatselwe etulu ngulaba labanemandla ekwakheni imitsetfo yelive ngobe kwangatsi loku kungasita kulungisa live leselibolile ngenca yebuntfu losebungekho ebantfwini. Kantsi loku futsi kungasita kutsi insha nanayo kube khona lesala nako nangabe sebahambile laba labakhona nyalo. Kunelitsemba lekutsi nakungentiwa imitamo yekulungisa lesimo, situkulwane lesitako singaphila kancono, ingani natsi salitfoJa leJive bomkhulu baliphetse ngendlela lengiyo kepha tsine saba botsatsekile salahla konkhe loku labantfu labadzala bebaphila ngako. Tsine sabona kutsi sihlakaniphe kakhulu futsi sifundzile manje imphilo yebucaba asihlukane nave sitsatse imphucuko. Manje titselo temphucuko leti lesesitidlako namuhla. Inkholo akungangatjatwa kutsi ingaba neligalelo ekubuyiseni buntfu betfu lobatsatfwa simanjemanje. Ingani kudzala kukhetsa inkholo yebuKhrestu bekusho kulahla konkhe kwakho lokukuhlanganisa nemasiko. Kantsi nanyalo nangabe nje ukhetsa inkholo yemaSulumane bakuntjintja ngisho Iigama nesibongo imbala kute vele uhlukane uphele nalokuphatselene nemasiko akho. Kuniketwa kwakho Iigama lemaSulumane kusho kona kutsi sewuliSulumane leliphelele kepha ingati yakho ngelishwa angeke nani uyintjintje iyosolomane iyemuntfu wemdzabu. Kantsi nakhona lapha enkholweni yebuKhrestu kuyefana, akunamehluko longanani kutsi nje bantfu sitsandza kuhlukanisa tintfo letifanako. UmBhishopi Zwane acashunwe nguKasenene, (1993) ubeka ngalendlela: The total rejection of the past especially our traditional religious life, was an essential prerequisite to accepting Christianity. The Westem missionary movement invented a bad anthropology, which we converted into bad theology thereby transforming 162
Jesus Christ into the prototype of their race, their values and their customs. (Kasenene, 1993:133). Kubuhlungu loku lokwenteka kubantfu bendzabuko ngobe ngibo kuphela labahlangabetana nalokugcilateka lokungaka. Nabo babotsatsekile bavele nangempela balahle loku lokungekwabo ngenca nje yekutsi lenkholo lenye bayibona inebelumbi ekhatsi. Kasenene, (1993) uchubeka atsi: People who have been converted to extended religions are required to abandon their traditional religious beliefs and to be faithfull only to the new faith. Often, however, converts do not find their new found faith satisfactory mainly because it does not cater for all aspects of life. As a result, many aspects of .Swazi Traditional Religion are carried into the new faith and are reborn in a different form. (Kasenene, 1993:144). Kungako bantfu bakitsi ubatfola sebamalulwane nyalo. Emasontfweni bashumayela bajuluke banyembenye inkholo yesintfu kepha imphilo yabo yonkhe igcile kuyo lenkholo lebayibukela phansi kwangatsi amange sibeve ngayo nasendvulo. Kuyamangalisa ngobe yonkhe imisimeto yesintfu bayayilandzela bafuna bangafuni ngobe njengobe besekushiwo kwasibongo sabo nje vele sihambelana nenkholo yesintfu. Vilakazi, (1999) ukhala ngekutsi tifundziswa takitsi ngito kanye letilahlekelwe ngemasiko atisati lutfo. Kantsi ngesingaye laba bekumele kube ngibo labamahlahlandlela. Kuyamangalisa noko kusho kutsi ngabo labasifaka ehlatsini. Ngabo labalwa imphi yebelumbi. Asimuve Vilakati nakatsi: Most educated Africans are strangers to the principles and pattems of African civilization borne by the masses of ordinary African people. The tragedy of African civilization is that Westem-educated Africans, in the main, lost their roots and become irrelevant as intellectuals who could develop African further. Histrically, intellectuals of any dVilization are the voice of any civilization to the rest of the world; they are the 163
- 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 148 and 149: Kuntjintja kwemagama esilumbi kuset
- Page 150 and 151: Lomkhulu, Hurley. Ngenhlanhla saphu
- Page 152 and 153: ukumbiza kahle uthunjana wami zimng
- Page 154 and 155: lamabili leyetsiwa wona isatalwa fu
- Page 156 and 157: ngenca yemfundziso lembi yebatfumbi
- Page 158 and 159: lekutinsika talo lelolikhaya. Kubik
- Page 161 and 162: of all creation, no matter the diff
- Page 163 and 164: ikakhulu uma kukhufunywa ngumuntfu
- Page 166 and 167: aphika bahlante kwayitolo utsi basa
- Page 168 and 169: man's senses and of nature, but hav
- Page 170 and 171: ukhombisa indlela latinyembenya nga
- Page 172 and 173: inkholo yesintfu inguko konkhe loku
- Page 174 and 175: eligion to the extent that the reli
- Page 178 and 179: instruments for the development of
- 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
- Page 198 and 199: Kubuye kwatfolakala kutsi tibongo t
- Page 200 and 201: yesintfu kepha etimphondvweni temph
- Page 202 and 203: Kuphakanyiswa kutsi bacwaningi baJu
- Page 204 and 205: 6. TINCWADZI LETISETJENTISIWE Acheb
- Page 207 and 208: Marwick, A.G. (1955): The Attitude
- Page 210: Xala, Z.E. Xulu, M. Yinger, J.M. Zu
Therefore, African Renaissance should also be understood as a<br />
call to redress this anomaly: It is a call to exploit and utilize<br />
African language and cultural resources, as they are vital in<br />
formulating development policies, and must be at the core of<br />
research and development discourse.<br />
(King/ei, 1999:4).<br />
Lesiphakamiso salowekunene kumele sitsatselwe etulu ngulaba<br />
labanemandla ekwakheni imitsetfo yelive ngobe kwangatsi loku kungasita<br />
kulungisa live leselibolile ngenca yebuntfu losebungekho ebantfwini. Kantsi<br />
loku futsi kungasita kutsi insha nanayo kube khona lesala nako nangabe<br />
sebahambile laba labakhona nyalo. Kunelitsemba lekutsi nakungentiwa<br />
imitamo yekulungisa lesimo, situkulwane lesitako singaphila kancono, ingani<br />
natsi salitfoJa leJive bomkhulu baliphetse ngendlela lengiyo kepha tsine saba<br />
botsatsekile salahla konkhe loku labantfu labadzala bebaphila ngako. Tsine<br />
sabona kutsi sihlakaniphe kakhulu futsi sifundzile manje imphilo yebucaba<br />
asihlukane nave sitsatse imphucuko.<br />
Manje titselo temphucuko leti lesesitidlako namuhla. Inkholo<br />
akungangatjatwa kutsi ingaba neligalelo ekubuyiseni buntfu betfu<br />
lobatsatfwa simanjemanje. Ingani kudzala kukhetsa inkholo yebuKhrestu<br />
bekusho kulahla konkhe kwakho lokukuhlanganisa nemasiko. Kantsi nanyalo<br />
nangabe nje ukhetsa inkholo yemaSulumane bakuntjintja ngisho Iigama<br />
nesibongo imbala kute vele uhlukane uphele nalokuphatselene nemasiko<br />
akho. Kuniketwa kwakho Iigama lemaSulumane kusho kona kutsi<br />
sewuliSulumane leliphelele kepha ingati yakho ngelishwa angeke nani<br />
uyintjintje iyosolomane iyemuntfu wemdzabu. Kantsi nakhona lapha<br />
enkholweni yebuKhrestu kuyefana, akunamehluko longanani kutsi nje bantfu<br />
sitsandza kuhlukanisa tintfo letifanako. UmBhishopi Zwane acashunwe<br />
nguKasenene, (1993) ubeka ngalendlela:<br />
The total rejection of the past especially our traditional religious<br />
life, was an essential prerequisite to accepting Christianity. The<br />
Westem missionary movement invented a bad anthropology,<br />
which we converted into bad theology thereby transforming<br />
162
Change language