Swaziland Youth Congress (Swayoco) message of solidarity to YCLSA 3rd National Council

Delivered by Cde Sonkhe Dube – International Secretary

Saturday 10 December 2016

University of Johannesburg, Soweto campus

On behalf of the Swazi youth under the leadership of the Swaziland Youth Congress, the youth league of the Peoples United Democratic Movement we forward revolutionary greetings to the Young Communists League of South Africa, its structures and fraternal alliances. We are honoured to be part of the national council not only because we believe in socialism being the future but because of the practical solidarity that the YCLSA and the SACP have constantly offered to the Swazi struggle against an oppressive monarch. We believe it is in the hands of young people to deliver and practically implement socialism in our lifetime. We believe that socialism should not just be a slogan to fascinate the masses of our people or a communist jargon to decorate our documents but should be an ideology that should be practically implemented in our societies to address inequalities.

The Swazi struggle will at all material times honour and support the YCLSA and the SACP for the sacrifices that they have constantly made for the Swazis, As we speak a communist from Limpopo by the name of cde Amos Mbedzi is serving a prison sentence of 85 years in a Swazi prison. Another South African communist by the name of cde Jack Govender lost his life in Swaziland in support of the Swazi revolution. The sacrifices of these comrades were not in vain and indeed Swaziland will be liberated in our lifetime.

We would also again remind council that the Swazi youth is still oppressed by an absolute monarch who appoints the whole cabinet, judiciary, members of senate and part of the members in the national assembly without either a traditional or democratic mandate. We are the only country in Southern Africa where political parties are banned and do not contest power. We would also like to express our disgust at the regional organ of Southern Africa - SADC - for appointing Mswati who is a dictator of note as the chairman of the organ. As part of a region in which countries are ruled by political parties we wonder how the chair will lead since in his own country merely shouting “Viva PUDEMO” can lead to arrest and a prison sentence of 25 years. As a chair we are waiting to see how he will address problems within political parties in the region after his dismal failure to mediate in Zimbabwe when he led the TROIKA organ forcing the region to seek the intervention of the then South African president Thabo Mbeki to mediate.

We would also like to assure Council that the struggle for the liberation of Swaziland continues because we also want to implement socialism in our lifetime. We hope the National Council will adopt practical resolutions on the Swazi question so that the transformation to socialism does not leave out Swaziland for we have seen how such states become vulnerable to imperialists who want to destroy neighbouring socialist states.

We wish the YCLSA a successful national council and hope for an adoption of resolutions that will change the lives of poor South Africans and influence southern Africa and Africa alike.

AMANDLA!!!

VIVA YCLSA VIVA!!!

VIVA SACP VIVA!!!

Seven Irreconcilable Theses on the Bible

Thesis 1

The words in the bible resemble the word of God and not human thoughts. They are God's commands. As such, human beings have the duty to carry out the bible's commands without doubt or question. Faith, and not empirical evidence, therefore, becomes an important, if not the only, tool with which to correctly understand the bible.

Thesis 2

The bible is a holy book and thus should never be amended, nor should any of its pages be torn or be used for anything else other than reading. To amend the bible or to throw it into the rubbish bin, for instance, is literally to disregard and insult God’s holiness. Blasphemy is the ultimate crime for such acts.

Thesis 3

The bible is simply a book on historical events, some exaggerated and some understated, written by different people who were influenced by different experiences at different times. As a book of history, the book may have some degree of importance, although it must be read and studied critically. Hence the bible has nothing to do with commands or anything related to 'holiness,' and people may disregard some parts of it.

Thesis 4

The truth is that the bible was written by human beings, by prophets of God and no other. But these prophets were not writing whatever they wanted. The words were given to them by God using his own mysterious ways. This is the basis for books such as Genesis, especially the part which deals with the creation of the world which human beings could not have been able to witness with their naked eyes, and Revelation, amongst others.

Thesis 5

The bible is nothing but a collection of many books written by different people at different epochs and for different reasons. It has nothing to do with God's dictation or being holy. This is why it is a big book of many irreconcilable contradictions. The collection process itself was mired in controversy and corruption; hence so many writings were either ignored or destroyed, or hidden from the public eye by the Church elites who made the compilation. Examples here include the Gospels of Thomas, Judas, Peter, and Philip, amongst others, which have recently been discovered.

Thesis 6

To talk about the bible being a book of all times is a total absurdity. A thorough empirical study of the bible reveals its true identity; that the writings in it were writings meant for people in the places mentioned therein. As such, to follow the bible’s instructions literally and mechanically apply it in Southern Africa, for instance, is the basis for the conclusion that one's reasoning capability has hit rock bottom.

Thesis 7

The two Testaments contradict each other. Thus, the Old Testament applies only to the Jews whilst the New Testament applies to the whole world including the Jews. The society to which the commands were given as contained in the Old Testament applied to a definite community, the Jews, and no other. The ‘globalisation’ of the word of God only happens in the New Testament as restructured by Jesus Christ. In a word, Jesus Christ repealed the Old Testament, and to keep the two Testaments in one book can only help to reinforce the contradictions between them and thus contradict God’s word completely.

Swaziland's Independence Day Means Nothing For Women - Nomsa Lusanda Mbuli

As we approach September 6th, I know everyone in Swaziland is looking forward to taking a break from their everyday life to celebrate being free since 1968, I just can't buy it. But who am I to argue with a paid holiday? The 6th of September might commemorate the independence of our country — but it also serves as a bitter reminder that in 1968 Swaziland gained an independence that as a woman, I'm yet to experience.

This independence day commemoration, just like every other year, comes at a time when the nation is facing challenges, brought about by a failed economy, pervasive corruption, increasing poverty and hunger, high unemployment, poor public service delivery, a ravaging drought, and the on-going civil war on women. That is why I do not think this independence is for me, and if you're a woman, it isn't for you either. Our 'independence' won't be until the day we are treated like citizens of this country, instead of guests that get chopped off anytime. 

Independence, or 'emancipation' is about fighting back against all forms of oppression and sexist norms so that women and men can be equal and can be who they are without fear of discrimination. However, I do not feel this is the foundation of our constitution. While I celebrate the fact that our forefathers negotiated for our liberation, I am not currently happy with the current state of this country. But most of all, I am completely and utterly ashamed and embarrassed by the fact that women have to constantly fight for a place in all kinds of spaces, that the emancipation of women is still an everyday struggle, despite 48 years of independence. I don't know about men, but women still have a long way to fight for equality. And even though the Swazi nation escaped colonization from the Whites, women's emancipation has always been fought against. So whose independence are we celebrating, really?

Women still hold a second class status in society; we still lack representation in decision making and therefore cannot equally contribute to the political, social and economic advancement of the country. The sexual reproductive health and rights for women is constantly under threat. Sexism is still present in all structures, and the media does all it can to perpetuate it. Women still get blamed for rape; they are told that they should try not to get raped instead of teaching men not to rape. They get assaulted, they can't walk at night, and their freedom is basically restricted, while the rights of men are unlimited and without responsibility.

Independence Day needs to be celebrated for what it is; for the break away from Britain and oppression, for men. Women still need to fight for their own independence. We still need to fight for the right to walk freely without fear of being attacked in our own land. We need to fight for the right to protection; we need the law to protect us from rapists despite our sexual history. We need to know that domestic violence, murder, rape and assault are all atrocities. The war on women is a national emergency, but until our leaders treat it as such, we have nothing to celebrate. As women, we need not wait for our leaders to start treating us as equals. We owe it to ourselves, and to our country, to make the contribution we were born to make. Our future daughters deserve to hear from us, and through our efforts we can ensure that THEY get to celebrate real independence on Independence Day.

Stop Trying To Look Good to Tinkhundla! Stop Trying To Be "Clean"!

I said this in 2011 when the so-called “clean PUDEMO” was telling the whole world that we were the “bad PUDEMO” which was causing problems! And it is still relevant today!

Be reasonable - by being unreasonable to tinkhundla. Tinkhundla is unreasonable to you. So why should you try and destroy it reasonably? Tinkhundla is not diplomatic when it kills your comrades. Why then should you be diplomatic when you destroy it?

You see, tinkhundla people will come out and insult you, whether you are rich, poor, homeless, educated, school drop-out, or anything. Tinkhundla always insults you using whatever you have. Don’t try to please them. You have nothing to prove to tinkhundla.

1.    When you haven’t been able to acquire tertiary education they will use that very fact to try and de-campaign you. They will be saying to the people, “Don’t listen to this uneducated fellow. She just wants to go down with the rest of you since she knows that she has got nothing to lose as she is already educated”.

2.    When you are at university or college and you have good grades, generally, they will say, “Don’t listen to him! He wants you to boycott classes because he knows that he is smart, and when the exams comes he will pass and you will all fail. He is using you. Why listen to him then?”

3.    When you are rich they will say, “Oh! Why should you listen to this person? She is rich yet she wants you to be engaged in the struggle so that you can continue to be poor. She wants to be rich alone.”

4.    If it happens that you are in exile they will jump and say, “He needs to shut up! He is not on the ground! He must come back and fight for freedom here in Swaziland if he is serious. Don’t listen to this person because he wants you to sacrifice but he is not willing to.”

They may even say, “He is not an exile. There are no political exiles in Swaziland!” When they say such things, do not be tempted to start releasing any list of exiles so as to try and prove to tinkhundla that there are political exiles of Swaziland.

5.    Tinkhundla censors the media. So, you may then take advantage of social media such as facebook, twitter, you tube, etc. Trust me, when you have advanced to such a stage they will come hitting hard, and saying, “Look at this person! She calls herself an activist yet she is on facebook/twitter. You can’t win freedom on facebook. She is nothing but a cyber-activist who keeps criticizing from the comfort of her arm-chair! Don’t listen to her!”

6.    When you are in jail for your political opinions, they will be hitting you saying, “Look at him! He is trying to be Mandela. He thinks he can emulate him. There will always be only one Nelson Mandela. This man must stay in jail and be sodomized by the inmates there!”

7.    When you fail in school or tertiary institution and repeat a class they will scream again and say “Why do you keep listening to a failure? Kodvwa lesidvomu nisifunani kangaka? This fellow has failed and lost everything and simply wants to go down with the rest of you!”

You see! That is tinkhundla for you. Whether you are rich, poor, homeless, educated, learned, jailed, exiled, inside or outside Swaziland, or wherever, they will always want to destroy you. It is a pity that even comrades use such tinkhundla garbage against other comrades.

Don’t try to look beautiful to tinkhundla. They are not beautiful. Don’t try to please tinkhundla, its agents or its leaders. Never ever change your ideology and approach to issues, no matter how the insults! Never ever reduce your radicalism simply because you want to please tinkhundla. In fact, never ever reduce your radicalism! Stay radical forever! Keep your cool and keep speaking the truth. Keep fighting the system! 

ALSO READ: Ten steps towards being the Perfect Revolutionary

Rape jokes are not funny!

Most of us are guilty of spreading rape jokes. I confess I have been guilty of this, thousands of times. But rape jokes are not funny. We should not beat about the bush on this matter. Rape jokes are simply not funny! They do not even enter the realm of ‘jokes.’ It should actually be a crime to spread such messages!

Sense of humour

On social networks, it is a norm that when someone comments that a certain joke is not funny, she or he is slapped with, “It is just a joke. Where is your sense of humour?” Imagine that nonsense! So many societal wrongs are condoned and accepted simply because they are reduced to jokes. They are reduced to ‘sense of humour’ and before we know it the scourge worsens in the midst of our tears of humour.

Let us all come together and stop belittling rape and making it a joke of the year. Rape victims need not be stigmatised by such lame jokes. They need our support. They are our sisters, brothers, fathers, mothers, daughters, sons, and so on. They need to know that they will get our support whenever they have been violated. But I speak about ‘they’ as if I can never, or have never, be violated. I also need to have belief that I will not be turned into a joke whenever I am raped.

I will end there, with the hope that everyone is on board. 

From being destroyed by colonialism to being destroyed by royal family…

When the colonisers came to Southern Africa, they taught the natives to forgive their enemies throw away their weapons and forget about earthly things but only focus on what awaits them after death. The natives did all these, but the colonisers did none such. Instead they took all the earthly possessions that the natives previously possessed and protected them by their colonialist laws.

Then the Swazi royal elites told the Swazi population that in order to inherit heavenly life, they should reject the indilinga (money) that was coming with the whites but only take the umculu (bible) they were coming with. The population did that, but the royal elites did the opposite. They focused on taking possession of indilinga and only used umculu to justify why only them have the right to possession of indilinga. They taught that the first divine duty of the indilingaless population is to pray for more blessings to be showered upon the indilinga possessors, the royal elites.

Today the ruling royal elite tell the poor population to go and register their complaints with the ruling royal regime. It is a known practice of shutting down a disgruntled nation. Another force has come into the picture in helping beef up the docility of the population; the elites in the mass democratic movement! They never prepare the masses for war, but they prepare them to be more docile and respectful to the humiliation meted by the royal regime upon them. They don't teach defiance, they teach compliance! They don't teach revolution, they teach ass-licking. They're all part of the rot! The rot continues!

#Swaziland Solidarity Network says: Smart Sanctions against Mswati Long Overdue

SSN- STATEMENT: 19^th July, 2016

The Swaziland Solidarity Network (SSN), together with Swaziland’s Mass Democratic Movement, has lobbied the world to impose “smart sanctions” against king Mswati for a long time now. The sanctions we are advocating for are reasonable restrictions that affect only the king, his family and their cronies.

Had the world listened to our pleas the country would have avoided this outrageous waste of public funds currently being reported in international media. It has been widely reported by a number of South African newspapers that while the country’s citizens are struggling to cope with the effects of a severe drought, the king’s wives went on holiday to Orlando in the United States of America where they spent
over E16 million.

The foreign diplomats are only giving lip service in response to this abuse of scarce resources and insult to the Swazi tax payers, donors and development partners. The SSN wishes to state categorically that the foreign diplomats and international community is primarily to blame for the indiscriminate looting by King Mswati and his family. The silence and failure to act by the international community exacerbates Mswati’s arrogance and makes him disregard toothless “friendly advice” on fiscal discipline. The only language he understands is action. This was evident in the loss of the country’s AGOA status. Since the country lost AGOA its government has been frantically trying to make amends on labour policy.

[Also read: Ten steps towards being the Perfect Revolutionary]

We therefore urge the world to end these lavish holidays by simply imposing a travel ban on the king, his wives and cronies.

Issued by the Swaziland Solidarity Network [SSN] 

Contact:

Lucky Lukhele – Spokesperson

072 502 41414

#Swaziland: MSWATI III Cannot Lead SADC!! - Joint PUDEMO/SSN Statement

Dated 18/07/2016

The Peoples United Democratic Movement [PUDEMO] and Swaziland Solidarity Network [SSN] would like to pass their heartfelt gratitude to all the South Africans, and Swazis who attended the seminar on SADC, the prospect of Mswati becoming a chairperson of SADC and what needs to be done. As much as the seminar was scheduled during a working day, the attendees found it significant enough to take off from work to attend. For this we thank you all for making such a big sacrifice to lend your opinions and expertise on how the region should approach the future, as Mswati III has become the regular shame on insisting to hold on to the past for the sole purposes of using the state of Swaziland to loot the hard-earned resources of the people of Swaziland while above 60% of the nation lives in abject poverty, while in the process lending his autocracy to making the region look like a stronghold of dictators.

The seminar was not only to address the issue of a dictator becoming a chairperson of a supposed democratic institution, but to build a permanent South African Movement to serve as an inspiration to the Swazi people that in times when the repression is hardest and security forces prowl the streets of Swaziland to clamp down on dissent, that the South African Movement can on a regular bases fill conference rooms and the streets to once again highlight the Swazi situation, because shamefully ironic is the reality that next door to one of the most robust former liberation movements still exists the brainchild of apartheid regime years after it has been defeated in South Africa.

[Also read:  Update on Ayanda Mkhabela who was recklessly injured by Royal Swaziland Police vehicle]

Judging by the attendance of the seminar which was responded to way beyond our expectations, communicates that both South Africans and Swazis are anxious to deal with the Swazi issue and finally do away with a dictatorship that has been nothing but dead weight to the region. Our strategy of not focusing much on the international community in regard to the seminar on SADC was so that as Swazis and South Africans we shoulder first ponder on this issue as we are literally brothers and sisters, and thereafter call upon the international community when we have shown that as members of the region we are very much willing to confront our issues before we call up the international community for further assistance. In the near future we will be engaging our international friends, who in the past have responded inspiringly, and give a directive on what needs to be done.

As part of the campaigns to address the issue of what needs to be done on the issue of institutionalizing dictatorship in the region, it was resolved that on top of the number of campaigns that are planned by PUDEMO, SSN and civil society, that there will be a counter summit that to balance the story and espouse on the hypocrisy and the promotion of repression presently ongoing within SADC.

Issued by the Peoples United Democratic Movement (PUDEMO) and Swaziland Solidarity Network (SSN)

For more information please call comrade Lucky Lukhele. Cell: 072 502 4141

Or

Brian Ntshangase (PUDEMO National Spokesperson). Cell: 081 091 2364 

Also Read: Who created Mvelinchanti?  

Cruel [manner of] killing of cows in lobola ceremonies must STOP

[NB: Square brackets in this updated version because some people misread and misinterpreted the article to mean that it is the killing of the bull that is opposed. People started making wild claims that the article says people must no longer eat meat during celebrations]

People who have attended lobola ceremonies will know that one of the most important aspects of such ceremonies is the slaughter of at least two male cows. These two cows may be bulls or oxen or one of each. For purposes of this discussion let us assume that bulls are slaughtered.

Whilst in urban areas the slaughter of a bull during lobola ceremonies is not usually practiced, in rural areas it is still rampant, owing mainly to the fact that material conditions there still allow for the existence of a kraal and enough space for performing other rites. Rural areas have ample space to conduct the slaughtering and, further, the object of lobola is mainly cattle, although money is also increasingly being used. Two bulls are killed during the ceremony.

Also read: Who created Mvelinchanti? 

How the killing happens

There may be variations in different communities and families. The dominant practice is for one person, usually a man referred to as a gozolo, to enter the kraal where a number of cattle will be, including the targeted two bulls. He uses a spear to stab each bull on the side of its stomach, next to one of its front legs. This happens whilst a huge crowd watches and sings songs of jubilation either outside or inside the kraal, depending on kraal size. This process can go on for a very long time depending on the strength of the bull and the skill of the gozolo. Ultimately the bull dies, but only after a very long time. [It is the manner of killing the bull, including the long process it takes for it to die that is challenged here, and not necessarily the killing of the bull during these ceremonies].

Picture found via Google. The cow may not have been slaughtered during a lobola ceremony.

The cruelty

The [manner of of the] slaughter of lobola bulls is manifestly a cruel practice. It is cruel to the animal being speared and to the rest of the cattle in the kraal. The argument that animals have no feelings like human beings is obviously a lame one. There is clear evidence that cattle do get traumatised when one of their own is subjected to abuse of any kind. Killing of a bull in front of other cattle is therefore a cruel act.

The chants outside the kraal also cannot be ignored. They also contribute to the animal’s trauma. The animal gets traumatised by the huge noise whilst it gets speared multiple times on its side. The same torture is visited upon the rest of the cattle who are not being killed.

Whatever the roots and justifications of this practice, it cannot be denied that it is not correct at all. Some people will claim that the criticism of this cruel practice is nothing but one of those ‘un-African’ and ‘anti-black’ criticisms which do nothing but condone and justify colonialism, racism and white supremacy. But if we are serious about building and strengthening Africa, we must not shy away from abolishing backward and cruel practices. Whether such practice is done by blacks or whites, the practice remains cruel. This includes the bull runs that are popular in Spain. These have been criticised by animal rights activists many times. The same criticisms of lobola bull-killings must apply to them and vice versa.

Conclusion

Africa needs to redefine itself in accordance with changed material conditions. The cruel ways used to kill cows during lobola ceremonies must stop. There is nothing unAfrican or anti-black about stopping this tradition. Holding on to such cruel practices simply because they are tradition can never be justified. Instead new quicker and less traumatising ways of killing the lobola bull must be found. 

Also read: #Swaziland's One-sided History: List of kings and Queen Regents (1745 - present) 

#Swaziland's One-sided History: List of kings and Queen Regents (1745 - present)*

• Ngwane III: 1745–1780 (The first King of modern Swaziland)
• LaYaka Ndwandwe (Queen Regent): 1780
• Ndvungunye (Zikodze, Mavuso II): 1780–1815
• Lomvula Mndzebele (Queen Regent): 1815
• Sobhuza I (Somhlolo): 1815–1839
• Lojiba Simelane (Queen Regent): 1836–1840
• Mswati II (Mavuso III): 1840–1868
• Tsandzile Ndwandwe (Queen Regent): July 1868 – June 1875
• Crown Prince Ludvonga II (Macaleni) - Never became King
• Dlamini IV (Mbandzeni): 1875–1889
• Tibati Nkambule (Queen Regent): 7 April 1889 – 1894
• Ngwane V (Mahlokohla): January 1895 – 10 December 1899
• Labotsibeni Gwamile Mdluli (Queen Regent): 10 December 1899 – 7 August 1903
• Labotsibeni Gwamile Mdluli (Queen Regent): 7 August 1903 – 22 December 1921
• Sobhuza II: 22 December 1921 – 2 September 1982
• Mswati III: 25 April 1986 - present

*Source: Wikipedia: Please place information on the comments section to correct anything on the post

#Swaziland's One-sided History: Ancient Kings or Chiefs (pre–1745)*

• Mkhulunkosi
• Qomizitha
• Sukuta
• Madlasomo
• Ndlovu
• Ngwekati
• Mawawa/Kuwawa
• Sidvwabasilutfuli
• Gebase
• Kunene
• Nkabingwe
• Madlabane
• Hhili
• Dulunga
• Dondobola
• Sihuba
• Mlangeni
• Msimudze
• Mbhondlo|Mbhondlo/Mbhoholo
• Tembe
• Sikhulumaloyo
• Langa Samuketi
• Nkomo
• Khabako
• Nkosi I: 1355–1400
• Ngwane I: 1400–1435
• Dlamini I (Matalatala): 1435-1465
• Mswati I: 1480–1520
• Ngwane II: 1520–1550
• Dlamini II: 1555–1600
• Nkosi II: 1600–1640
• Mavuso I: 1645–1680
• Magudulela: 1685–1685
• Ludvonga I: 1685–1715
• Dlamini III: 1720–1744 

* Source: Wikipedia. Please place information on the comment section if there is some information which needs correction

Update on Ayanda Mkhabela who was recklessly injured by Royal Swaziland Police vehicle

By the SRC President of the University of Swaziland

Issued: 12 May 2016

Introduction

On Tuesday the 2nd of May 2016 I left the country for Port Elizabeth to check on Ayanda Mkhabela who is currently undergoing physiotherapy in Aurora hospital after she was injured by a police casspir during a students’ protest which took place on the 22nd of February 2016. The visit was facilitated by the university management after a request made by the Students Representative Council. I spent one night in Johannesburg and proceeded to Port Elizabeth the following day by air transport.

The purpose of the visit was to get to know the wellbeing and wishes of Ayanda after the accident and this purpose was not an end in itself. The ultimate one is to inform the rest of the university community and all those who are concerned and who remain with unfading support for Ayanda and which have been unfortunately and deliberately deprived information regarding the welfare of Ayanda. It should be on record that it was the Students Representative Council's first time to officially meet Ayanda after the accident following that students’ leaders were never accorded the opportunity to meet her while she was in Swaziland's health facilities and they were further not accorded the opportunity to bid her farewell when she was transferred to Port Elizabeth. It should also be on record that the office of the Dean of Students Affairs made constant visits to Ayanda without the Students’ Representative Council while under normal and professional circumstances it was supposed to involve the students’ council.

I had an opportunity to meet Ayanda on Wednesday the 3rd and Thursday the 4th of May 2016 in her hospital ward; ward B11. I was pleased and encouraged to learn that Ayanda remains strong and she is taking the blow tough as it may be like a strong woman. She was lively and visibly happy for the duration of my stay with her although we would have some tense moments in some part of our discussion. Consciously aware of the sensitiveness of her situation, I made a plea to her that she openly and honestly divulge her thoughts, feelings and wishes without reservation and she just did. We discussed the protest, the accident, her stay in the two health facilities of Swaziland, her move to Aurora and her welfare there, the Justice for Ayanda Campaign and her wishes moving forward.

Ayanda’s thoughts on the protest and the accident.

To begin with, Ayanda does not see herself as a victim of an unjust course and she openly declared that she does not regret herself taking part in the protests despite that it resulted on her being injured. She said she was not invited nor was she forced to join the strike but she did so voluntary and she does not regret that. She holds the view that she is a victim of a police force that refuses to modernise and one that still carries with it medieval operation principles. She believes that the demands that the students were raising were genuine. Ayanda will give much of her account on the accident to a commission of inquiry but she did declare to me that she heard that the police officer who was driving the casspir went to her family to apologise for his act and she have not yet come to her but she was firm on that she will never forgive that police officer so long as she will be on a wheel chair.

Ayanda further said that she will continue to support all students’ struggles that are waged on behalf of the underprivileged young people of the institution.

Her stay in Swaziland’s health facilities.

Ayanda was first transported to Ralegh Fitkin Memorial Hospital (RFM) after the accident, she was transported unconscious in a police van that was not designed to ferry people on her condition. First, she decries the manner in which she was transported to hospital and she hold the view that perhaps if the police waited for paramedics she would not have suffered this much. In her account, he gained her full consciousness in RFM hospital, it is there where she learnt that she was injured but she could not recall a lot that had happened before. She recalls that police officers visited her and asked her if she remembers what happened and she responded to the contrary and they told her that she was trampled on by protesting students. However, this claim is nullified by the scars on her back and the extent of her injury and the masses of students who were there during the night of the protests.

She was them moved to Manzini Clinic where she was operated and where the sad news was divulged. It is here where several attempts by the SRC to see her were futile and she said she was never consulted by anyone on the decision to prohibit students’ leaders and she would always appreciate our visits.
She believes her move to a physiotherapy hospital has been helpful. In her account, when she got to Aurora she couldn’t sit up on her own and all she could do was sleeping but now she can sit up straight and exercise. She however expressed the convenience of being in Aurora, she said she is bothered by being far from her child, family and friends.

Ayanda’s health and welfare in Aurora Hospital

Doctors in Swaziland concluded that her chances of using her lower limbs are very minimal and indeed Ayanda will be done with her physiotherapy treatment by 30 May 2016 but still there is no little promise that the condition might change. According to her, she does not feel soft touches on her lower parts of the body. Ayanda further openly expressed that she has lost weight in the facility something which she thinks is caused by the food she is served at the facility. She said the food sometimes becomes so terrible such that she would not swallow two mouthfuls. She was not afraid to declare that she raised this concern to the university management during one of their visits but that concern was absolutely ignored.

She further complained of boredom, she is virtually alone inside her ward with only her laptop and a television which she no longer find interesting.

Ayanda also expressed that she dearly misses her child and family and her university friends.

What are Ayanda’s wishes?

Her first and foremost wish is to be able to walk again. Ever since the news that she might never walk again were brought to her, her trust is remaining with God. She believes that if it will not be by God's wisdom to provide for medical breakthroughs that will help her it will be by miracles through his servants on earth.
Second, she is conscious of that her new condition will deprive her lot of things. She will not be able to do some of the things she used to do before and life will be undoubtedly difficult. It is her wishes to be independent like she was before her new condition, to enjoy all the God given and social rights that will keep her dignity intact and she does not wish to reach the point of being a beggar on the streets.

Ayanda also wishes to remain a student of the University of Swaziland despite that most of the facilities in the institution do not accommodated people of her condition.

Lastly, she wishes to see the law taking its course to the police officers who was driving the caspir.

Her appeal for all assistance

Ayanda is grateful and highly appreciates all the form of assistance and support that she has been receiving from students, the university management, the church, the civil society and the general public. She prays that God blesses all of them equally and abundantly.

She refuted the notion that her matter shall be left on her family to deal with it with respect and privacy. She expressed that she only leans on her grandmother and grandfather and she believes that this load is far bigger than them. She therefore appeals for assistance to everyone who might assist her in whatever way during her tough times.

Conclusion

The Student Representative Council joins Ayanda in expressing its gratitude to all those who have assisted her in whatever way and we also join her in the appeal for assistance. We fully support her wishes and it is our pledge that we will fight to the end for the realisation of her wishes. To us these wishes are sound and genuine. We would like to as well thank the university management for facilitating this visit and we further urge it to join all forces genuinely and with utmost sincerity in seeking to ensure justice for Ayanda. Justice for Ayanda is nothing else but the realisation of the above mentioned wishes. The university must begin to prepare itself for accommodating people with disabilities, not just for Ayanda but for all the people with disabilities in the country who have the potential of getting to the university. We further urge the management to avail its personnel to objectively advice and assist the Student’s Representative Council in the quest for ensuring her justice as defined.

Report by Brian Sangweni

UNISWA SRC President

UNISWA SRC President says: Ayanda Mkhabela deserves justice!

"We shall refuse to let Ayanda's story to be buried in the dustbin of history"

Issued: Wednesday 4 May 2016.

We still remember what happened on the 22 of February 2016 as if it was yesterday, when Ayanda Mkhabela a young brilliant woman with a bright future was deliberately injured by the Royal Swaziland Police within the university premises. The police's presence was ironically claimed to be a common measure to protect life and property within the institution whilst it was clearly established that their sole mission was to massacre students so to set an example of what those who fight for their rights in the country should be ready to experience. This was followed by barring students' leaders from visiting Ayanda while she was in Swaziland's health facilities and we have no single doubt that it was part of the mission of asserting the horrible experience that the state is capable of inducing to human rights activists in their different sectors.

The formula is clear and well thought: brutally deal with the individual and cut all his/her sources of support. She/he must not hear anything from those who support her/him and it should be only those who condemn her/him who shall be availed to offer sham sympathy. This was the same case with the likes of Thulani Maseko, Bheki Makhubu, Maxwell Dlamini, Mario Masuku and others during their gloomy days in incarceration. All their supporters and sincere sympathizers from across the world were given hard times to see them.

In the case of Ayanda, students and the public at large remain in the dark on what is going on with her. Students' leaders have not been getting any updates on how she is coping while the university management played mother dovey to her and of course in collaboration with the state police. They took her away to a remote facility in South Africa, strategically so to ensure that nobody of the common class ever think of seeing her.

However, we have been unequivocal on that students and the world at large deserve to know what is going on with Ayanda, more particularly the concerns that the clever woman cannot divulge to sham sympathizers who are hell bent at doing damage control of something irreparable. We have continuously raised the matter without despair to all the structures of the university and at long last, exactly after 2 full month of the incident, the Student Representative Council has been accorded the chance to meet Ayanda for the first time. I am currently in Port Elizabeth where Ayanda is and I have met her today and I will be seeing her tomorrow morning as well. We cannot celebrate this minor victory over the state mission but we are glad that our fight has not been in vain as finally students and the world will get to know the bare feelings of our sister. The visit is not a friendly one but one whose purpose is to inform all those who are concerned about the being of our sister.

We would like to thank everyone who remains supportive to Ayanda and the Mkhabela family and furthermore, we urge them to carry on with the spirit.
We shall ensure justice for Ayanda and all UNISWA students.

By Brian Sangweni

UNISWA SRC President 

Fifteen years ago I had a baby and kept him secret from everyone, and there’s more…

Now that I have your attention, what would you do if your spouse of five years sat you down and said to you, “Baby, I'm sorry, but fifteen years ago I had a child and I have been keeping him secret all this time from everyone.”? Has something like this ever happened to you or someone you know? Let us know in the comments section.

Beautiful, for a dark skinned girl… - By Nomsa Lusanda Mbuli

How many of you have heard the phrases, ‘Nkhwishinga’, ‘Mnyamane’ or ‘Untima’? I have, many times growing up and I still hear them today. All these gross and offensive words are used to describe a dark-skinned person. And the words used to describe a light-skinned person are nothing less than endearments, ‘ntombemhlophe’, ‘ntombenhle’ or ‘umlungu’. We live in a country and world that perceives dark skin as evil, as something that people should not be proud of. And anything light-skinned is respectable, beautiful, and what everyone should aspire to be. That is how this yellow-bone controversy was born. Women, young and old seek societal validation by bleaching their skin to reach the appropriate pretty that is perceived by the media and society. Many fall under this pressure.

It is sickening to have to watch someone being shamed for the colour of their skin, and society expecting dark skinned women to be apologetic about the amount of melanin their skin is able to produce. Global sales for skin-lightening cream remain steady. Photo-shopped images in which the model’s skin has been lightened are commonplace, and the portrayal of this kind of beauty is the reason why most people run helter skater looking for ‘ikekesi’.

MORE: Gender Roles Must Fall! – By Nomsa Lusanda Mbuli

Not only are companies that make skin-lightening products making money, the market has extended to technology as well. There are applications that can be downloaded that edit photos to give you lighter skin. On Facebook the ‘filter’ feature is used constantly when uploading pictures, and the prettier the picture, meaning the more ‘filtered’ it is, the more ‘likes’ that picture will receive. But growing up as a child who knew little more than the fact that we were all Black and shared that basic commonality, and knowing even now that we will always share that commonality, I was and still am deeply confused and pained by the lack of acceptance and the bullying that darker skinned people, especially women, experience. Women do not need this. They are already facing many different challenges, being killed and violated, being discriminated against in the workplace and being left to care for children while the father is out gallivanting with other women. Worrying about their skin and spending way too much money on products that will make them ‘prettier’ is an unnecessary burden to their already unbearable struggles.

When a few years ago came this woman, Alek Wek, proud and confident in embracing her flawless skin in her absolute beauty. Even though she was still objectified sexually, she showed everyone that being dark skinned is not what defines an individual. A person’s beauty cannot be summed up by the colour of her skin. In fact, no matter how ‘yellow-bone’ one may be, it does not change the fact that they are still Black, it does not make you White, it only makes you ‘light skinned’, and being light skinned does not make you superior.

A conversation about phrases like ‘You are really beautiful for a Black girl’, or ‘For a fat chick, you are prettier than some skinny girls’, needs to start soon. The truth is, we all equally matter. And the beauty of it is that we are all Black, all resilient, and we are committed to learning and unlearning all of these complex stereotypes. In order to be able to move forward and heal, we need to start addressing the ways that some of us get privilege at each other’s expense. And this yellow-bone trend must stop. 

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