Dlamini (2000) 42 

Dlamini (2000) in her MA dissertation’ The Teaching of Oral Literature in Swazi Secondary Schools: A Critique, tackles folktales as one element of oral literature and investigates the problems and challenges affecting the teaching and learning of oral literature in Swaziland contemporary secondary schools. Dlamini (2000) is relevant to the current study since, in her third chapter, she takes an ephemeral look at Siswati folktales, which is what the current study focused on. She acknowledges that folklore is a body of knowledge that incorporates people’s cultures, wisdom and civilization. In her introduction, she gives an explanation of what oral literature entails and acknowledges that oral literature was handed down by word of mouth from generation to generation (Dlamini 2000:1).

In addition, Dlamini (2000) elaborates on the functions performed by Siswati folktales, such as to reprimand, counsel, entertain, admonish, educate and guide the younger generation on their behaviour, beliefs, norms and values. This relates very well with the current study, since all the functions of the folktale best informed the study to examine whether folktales could be used to control manipulative behaviour in the society. ‘Dlamini’s objective being to critically investigate and evaluate the teaching of oral literature in Swaziland secondary ’education, she further assesses the methods of teaching used in the teaching of oral literature, with the intention of exposing the flaws and providing solutions on how to retain this subject in the curriculum if necessary. While the present study did not dwell much on teaching methods, the researcher believed that discovering the flaws in the teaching of folktales and providing

why people who are manipulated remain ignorant or silent during the manipulation process. In an attempt to attain her objectives, Dlamini (2000) conducted an exploratory survey of pupils’ and teachers’ attitudes towards oral literature.

Dlamini (2000) acknowledges that, traditionally, the emaSwati grandmother used to tell the stories in the evening in the beehive hut to her grandchildren, who usually gathered around the heat and listened spellbound to the wise grandmother telling the story. As she told the story, the grandmother also educated them by introducing them to the value system and organization of the family or society. From the narration of the folktales, the audience learns its history, traditions and customs; the acceptable code of conduct or behaviour; and their social responsibility. Dlamini (2000) further gives a detailed account of the functions of folktales, i.e. for amusement, education, validation of culture, strengthening of family ties, and ethology (Dlamini, 2000:30).

Dlamini’s information on the background and setting of folktale narration served as additional information to the study, while the functions of folktale narration helped the researcher answer the question of whether Siswati folktales can be used to teach and curb manipulative practices in the society.

In her investigation of the teaching of folklore in Swaziland contemporary secondary schools, Dlamini (2000) considers wisdom lore, where both proverbs and riddles are discussed as the main themes. Referring to Guma (1967:176), Dlamini (2000) describes wisdom lore as the voice of the ancient that speaks directly to his and her descendants, counselling and teaching from his or her own life experiences.

Dlamini (2000) also discusses the functions of proverbs and riddles as amusement, as imparting aesthetic value, educational value, summative value, reflective value, normative value, and as oral poetry. Depending on the oral performance of poetry, Dlamini (2000) is of the opinion that oral poetry comprehends the following values: entertainment, communication, social values, historical values, political values, religious values, educational values, as well as cognitive and conative values (Dlamini, 2000:43).

Dlamini (2000) defines proverbs and riddles and provides their different types. This diverges from the present study, since manipulation was investigated in folktales only. Although the researcher cannot deny that manipulation manifests in proverbs, riddles and other categories of wisdom lore, the present study maintained its focus on manipulation practices in folktales as part of the folklore genre. Wisdom lore can only be utilized to support arguments on folktale manipulation, since some of the wisdom lore is also used for communication in the folktales and some have their origins in folktales.

Dlamini (2000) concludes that the overall attitude to oral literature is generally negative. The root cause of this negative attitude is identified in teachers’ methods of teaching, lack of teaching and learning material for folklore, and lack of motivation for both teachers and pupils in exploring the language. She discovered that the authoritarian method of teaching produces leaners who are rigid and passive, who cannot question things, and struggle to master symbols, particularly as portrayed in folktales and proverbs. They view oral literature as outdated, i.e. folklore is no longer within the homogeneity of interest of today’s learners since they are preoccupied with the advancement of technology and modernization. Oral literature seems to be non- motivational to both teachers and leaners and less competitive in terms of economic viability compared to other subjects. The current study benefited from this exposure of negativity felt towards folktales as it aims to investigate and expose manipulation to help many Africans and the emaSwati in particular, who are unaware of it.

In conclusion, Dlamini (2000) argues that attitudes relating to the teaching of oral literature have a political, economic, cultural and educational dimension. These different dimensions impinge on each other and generally result in many attitudinal misconceptions that create a negative attitude at a later stage towards the teaching and learning of oral literature in Swaziland’s secondary schools. As Dlamini looked at contemporary approaches to oral literature, she discovered that even though some aspects of culture transmitted through oral literature have positive aspects, not everything in that culture is positive, e.g. subordination and denigration of women, the character of power relations, and violation of human rights: these hamper the cognition

of children, repress them and enforce bad habits and customs. Dlamini’s research informed the current study, as manipulative behaviour is rampant and realized in subordination, power relations, gender issues, and the violation of human rights. Dlamini (2000) recommends the use of contemporary folktales to reinforce contemporary values, e.g. tales that present feminist outcry and protest against the oppression and denigration of women. Lastly, she recommended that oral literature education must be related to the real needs of both learners and the new global village.

Dlamini affirms that Siswati folktales should be told to young children to prepare them for adulthood and social responsibilities. Dlamini’s research relates with the main objectives of the current study because young people, adults, mothers and fathers, both within and outside of marriage, and the community at large, can all be manipulated. Dlamini’s research helped the present study to explore manipulative behaviour practised by people of different ages, opposite sexes, and ethnic groups, and as practised in the name of culture.