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The Early Encounter Between the Swazi and the Western Missionaries

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The Early Encounter Between the Swazi and the Western Missionaries THE EARLY ENCOUNTER BETWEEN THE SWAZI AND THE WESTERN MISSIONARIES: THE ESTABLISHMENT OF THE EVANGELICAL CHURCH IN SWAZILAND, 1894-1950. BY SONENE NYAWO SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTERS IN THEOLOGY OF THE SCHOOL OF RELIGION AND THEOLOGY, UNIVERSITY OF KWAZULU-NATAL, PIETERMARITZBURG. DECEMBER 2004 SUPERVISOR: PROFESSOR ANTHONY BALCOMB CONTENTS Chapter Page Acknowledgements 4 Abstract!Sendlalelo 6 1 FOCUS FRAMEWORK Background of the Study 8 Research Problem 14 Interpretive Guide 16 Overview of Methodology 19 2 SWAZILAND AND THE PEOPLE Physical environment 23 Early beginnings 27 King Somhlolo and King Mswati 11 29 Social organization 37 3 INDIGENOUS RELIGIOUS ORIENTATION Definition of primal religion 46 The salient features 50 4 A NEW RELIGIOUS ORIENTATION The advent of Christianity in Swaziland : 81 The interactions between the Swazi and Miss Moe 92 5 RESULTS ON AFFINITY Methodology 108 Findings 114 6 SUMMARY AND DISCUSSION 137 Bibliography 147 Appendices 156 3 ACKNOWLEDGEMENTS Perhaps academic honesty evinces itself in acknowledging the fact that no one can truly succeed in producing an academic manuscript without a collaborative effort. I feel most indebted to numerous persons who have made a tremendous input towards a successful write up of this document. Needless to say I will always cherish them, as long as I live. A special acknowledgement goes to my supervisor, Professor Anthony Balcomb. He influenced not only my love for the subject but also the manner in which the research was done. His intellectual guidance, commitment and interest in my work gave me an inspiration to endure the task. I also owe gratitude to my key informants who sacrificed their time to honor the interview schedules. Their theological insights and their vast experience in the church ministry have not only enriched my thesis, but also helped to broaden my horizons. The historical information I obtained from the libraries and national archives immensely contributed to the scholarly layout of my research. I owe special gratitude to Mr. Abahle Thwala at the University of Swaziland and Miss Sbongile c Nxumalo at Swaziland National A~hives in Lobamba. My thanks also go to Ms Sindi Dlamini for her patience and dedication in typing the document. I greatly value the financial support I got from ATF scholarship; it served as a key to open the door to the realization of my dreams and aspirations. I also wish to 4 acknowledge the full support and encouragement I got from the members of the Education Department at my college, William Pitcher Teacher Training College. My husband Nick, deserves the credit for the completion of this thesis. His encouragement and support in every way constantly replenished my strength to go an extra mile. I would not be doing justice to this piece of work if I were to leave out those behind the scenes, our three children, Owenkosi, Nosenzosenkosi and Yenzokuhle. I thank them for giving me enough space to focus on my work, and for enduring my absorption with the task of producing this document. Most importantly, all praises and greatest acknowledgement go to the Almighty God who graciously sustained my health until I concluded my studies. Finally, I declare that, THE EARLY INTERACTIONS BETWEEN THE SWAZI AND THE WESTERN MISSIONARIES: THE ESTABLISHMENT OF THE EVANGELICAL CHURCH IN SWAZILAND 1894-1950 is the product of my investigations. Information from any source has been specified and acknowledged as references. 5 SENDLALELO Lona ngumbiko ngelucwaningo lolwentiwe ngalendzabakati yekufika kweLivangeli eSwatini, liletfwa belumbi labamhlophe lababetitfunywa teliVangeli laMvelinchanti. Kulandzela sembulo inkhosi Somhlolo leyabanaso sivela enkhosini vase Zulwini, titfunywa teliVangeli tatseleka eSwatini ngekumenywa yinkhosi Mswati wesibili. Emkhatsini wato kwakukhona Nkosazana Malla Moe, umsunguli weLibandla LeVangeli eSwatini, lokunguyena lolucwaningo lugcile kakhulu kuye, asahambisa tindzaba taJesu emaSwatini emdzabu. Livetile leliphepha kutsi emaSwati atemukela ngelisasa lelikhulu titfunywa teliVangeli. Ngabe sizatfu lesimcoka lesenta loko kwabakutsi letitfunywa betibapha boshukela, netiswayi, nemasekeni? Cha, kwakujulule kunaloko. Imfihlakalo kwaba kutsi inkholo yemdzabu lecuketse emagugu enhlakanipho elukholo yayise iwuvukutile umhlaba wanotsa, walungelela kutsi lembewu yenkholo yebuKrestu nayi hlanyelwa ichume itsele titselo. EmaSwati abukhandza lobuyanga lobabuvetwa yinkholo yemdzabu bucedzeka ngoba bebusitfunti salokukhulu lokutako. Loko kwenta kutsi noma letitfunywa betinemaphutsa, lebetiwacondzile nalebetingakawacondzi, emaSwati atikhandza letitfunywa kutitja letibutsakatsaka, kodwa letiphetse igolode. Ngekufundza tincwadzi emitapeni leyehlukeni, nanekufuna imivo yebantfu leyehlukene, kubekhona imicondvo 6 letsite lolucwaningo loluyitfolile, leveta lentsambo letsekeleta letinkholo letimbili. Loko kube yinkhomba yekutsi emaSwati attkhandza emukelekile enkholweni yebuKrestu, ase ayayitsatsa lendzaba yeliVangeli yaba ngeyabo nabo. Konkhe loku lokungetulu, kucuketfwe ngemakhasi lasitfupha alolucwalingo. Lamakhasi acale etfule ingcikitsi yalolucwalingo, bese achaza ngalokufinciwe imvelaphi yesive semaSwati nekutsi sikuphi lamuhla, bese etfula inkholo yemdzabu netingoni tayo, kanye nekufika kwenkholo yebuKrestu. Emakhasi lamabili ekugcina atfula imivo yebantfu labehlukene ngebudlelwane emkhatsini waletinkholo letimbili bese ayasonga. Ngineletsemba kutsi lomcukutfu Iona utakuba lusito esiveni semaSwati, kulesitukulwane salamuhla nakusasa, ngoba uveta lolunye luhlangotsi IOlungenta kutsi liSwati Iibe neligcabho ngemvelaphi yalo, nangenkholo yalo yemdzabu. Futsi nemalunga elibandla leVangeli, kanye neKrestu onkhana atawukwati kutsi lelibandla lichamukaphi. Nalomunye asangachubeka acwalinge kutsi likuphi lamuhla liBandla leVangeli. 7 CHAPTER ONE FOCUS FRAMEWORK This research is a report of a historical study of the early encounter between the Swazi and Western Christian missionaries, with specific reference to the establishment of the Evangelical Church, 1894-1950. The first chapter of the thesis presents the background of the study, specifies the problem of the study, describes its significance, identifies its interpretative guide and presents an overview of the methodology used. The chapter concludes by noting the limitations of the study and the research ethical standards the researcher conformed to. BACKGROUND Inkhosi Somhlo/o yayisebutfongweni, Inkhosi yeZulu yeta kuye yam'bonisa umbono. Uyeva na? Uyeva na? Haleluya! Asidle umculu!1(Song) King Somhlolo was in a dream; The King of Heaven showed him a vision. Can you all listen? Can you all listen? I A Christian song about the vision ofKing Somhlolo composed by Swazi Christians. It is usually sung during national events like Easter celebrations, Somhlolo Festival ofPraise, etc. 8 Halleluya! Let us eat the scroll! The Western missionaries first arrived in the Kingdom of Swaziland in 1844 after King Somhlolo, the founder of the Swazi nation, had had a vision in his deathbed. According to Swazi tradition, one night in 1836 King Somhlolo dreamt of people of a strange species, coming out of the sea and entering the country.2 They were the colour of red mealies, and their hair resembled the tail end of cattle. They were carrying two objects: a book (umculu) and money (indilinga). A voice cautioned the king that the Swazi should take the book and avoid the money, and that they should not fight against these strange people. He interpreted the vision to mean that Europeans would be coming to Swaziland with money and the Bible. He advised the Swazi to accept the book wholeheartedly. Soon after the vision had been related to royal councillors, the king died. King Mswati ii, his successor followed up on his father's vision and sent emissaries to Grahamstown in South Africa in 1838 to invite the missionaries to come to Swaziland.' After a considerable delay, the Wesleyan Missionary Conference considered King Mswati's request and Western missionaries arrived in Swaziland in June 13, 1944.3 The 16-year-old king, the Queen mother and the royal councillors unanimously welcomed them. The enthusiastic welcome of the Wesleyan missionaries opened doors for many Western missionaries to flow into the country. Miss Malla Moe of Norwegian origin and the founder of the Evangelical Church arrived in Swaziland in 1894 to preach the gospel of the good news. 2 Kasenene, P.; Religion in Swazi/and, Braamfontein: Skotaville Publishers, 1988, p43. 3 Matsebula, J.S.M.; A History ojSwazi/and, Cape Town: Longman, 1987, p32. 9 MOTIVATION The missionary enterprise in Africa is one phenomenon that has received considerable attention in African scholarship. Various approaches have been adopted to analyse and interpret the interactions between Western Christianity and indigenous cultures. A synopsis of these approaches and examples of their exponents is in order at this juncture. J. Comaroff and J. Comaroff, whose important ideas are implicitly shared by a wide constituency, represent advocates of one perspective of the debate on the African situation. Their analysis is based on a somewhat adversarial characterization of the relationship between the missionaries and the recipients of the mission. The interaction is compared to a "long conversation" where a "two-way" flow of ideas between the two parties, each guarding its own agenda. However they do acknowledge the conversions that took place in the process, whilst maintaining that no matter what the intentions of the missionaries
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