Biography of Sobhuza II King of Swazi

Sobhuza II was paramount Chief of the Swazi from 1921 and king of Swaziland from 1967 (until his death in 1982). His reign is the longest for any recorded modern African ruler (there are a couple of ancient Egyptians who, it is claimed, ruled for longer). During his period of rule, Sobhuza II saw Swaziland gain independence from Britain. Date of birth: 22 July 1899Date of death: 21 August 1982, Lobzilla Palace near Mbabane, Swaziland An Early LifeSobhuzas father, King Ngwane V died in February 1899, at the age of 23, during the yearly incwala (First Fruit) ceremony. Sobhuza, who was born later that year, was named as heir on 10 September 1899 under the regency of his grandmother, Labotsibeni Gwamile Mdluli. Sobhuzas grandmother had a new national school built in order that he obtain the best possible education. He finished school with two years at the Lovedale Institute in Cape Province, South Africa. In 1903 Swaziland became a British protectorate, and in 1906 administration was transferred to a British High Commissioner, who took responsibility for Basutoland, Bechuanaland and Swaziland. In 1907 the Partitions Proclamation ceded vast tracts of land to European settlers -- this was to prove a challenge for Sobhuzas reign. Paramount Chief of the SwaziSobhuza II was installed to the throne, as paramount chief of the Swazi (the British did not consider him a king at that time) on 22 December 1921. He immediately petitioned to have the Partitions Proclamation overturned. He traveled for this reason to London in 1922, but was unsuccessful in his attempt. It was not until the outbreak of World War II that he achieved a breakthrough -- obtaining a promise that Britain would buy back the land from settlers and restore it to the Swazi in exchange for Swazi support in the war. Towards the end of the war, Sobhuza II was declared the native authority within Swaziland, giving him an unprecedented level of power in a British colony. He was still under the aegis of the British High Commissioner though. After the war, a decision had to be made about the three High Commission Territories in southern Africa. Since the Union of South Africa, in 1910, there had been a plan to incorporate the three regions into the Union. But the SA government had become increasingly polarized and power was held by a minority white government. When the National Party took power in 1948, campaigning on an ideology of Apartheid, the British government realized that they could not hand over the High Commission territories to South Africa. The 1960s saw the beginnings of independence in Africa, and in Swaziland several new associations and parties formed, eager to have their say about the nations path to freedom from British rule. Two commissions were held in London with representatives of the European Advisory Council (EAC), a body which represented the rights of white settlers in Swaziland to the British High Commissioner, the Swazi National Council (SNC) which advised Sobhuza II on traditional tribal matters, the Swaziland Progressive Party (SPP) which represented the educated elite who felt alienated by traditional tribal rule, and the Ngwane National Liberatory Congress (NNLC) who wanted a democracy with a constitutional monarch. Constitutional MonarchIn 1964, feeling that he, and his extended, ruling Dlamini family, were not getting enough attention (they wanted to maintain their hold over traditional government in Swaziland after independence), Sobhuza II oversaw the creation of the royalist Imbokodvo National Movement (INM). The INM was successful in pre-independence elections, winning all 24 seats in the legislature (with the backing of the white settler United Swaziland Association). In 1967, in the final run up to independence, Sobhuza II was recognized by the British as a constitutional monarch. When independence was finally achieved on 6 September 1968, Sobhuza II was king and Prince Makhosini Dlamini was the countrys first Prime Minister. The transition to independence was smooth, with Sobhuza II announcing that since they were late coming to their sovereignty, they had the opportunity to observe the problems encountered elsewhere in Africa. From the beginning Sobhuza II meddled in the governance of the country, insisting oversight on all aspects of the legislature and judiciary. He promulgated government with a Swazi flavour, insisting that parliament was a consultative body of elders. It helped that his royalist party, the INM, controlled government. He was also slowly equipping a private army. Absolute MonarchIn April 1973 Sobhuza II abrogated the constitution and disbanded parliament, becoming an absolute monarch of the kingdom and ruling through a national council which he appointed. Democracy, he claimed, was un-Swazi. In 1977 Sobhuza II set up a traditional tribal advisory panel -- the Supreme Council of State, or Liqoqo. The Liqoqo was made up from members of the extended royal family, the Dlamini, who were previously members of the Swaziland National Council. He also set up a new tribal community system, the tiNkhulda, which provided elected representatives to a House of Assembly. Man of the PeopleThe Swazi people accepted Sobhuza II with great affection, he regularly appeared in traditional Swazi leopard-skin loincloth and feathers, oversaw traditional festivities and rituals, and practiced traditional medicine. Sobhuza II maintained a tight control on Swaziland politics by marrying into notable Swazi families. He was a strong proponent of polygamy. Records are unclear, but it is believed that he took more than 70 wives and had somewhere between 67 and 210 children. (It is estimated that at his death, Sobhuza II had around 1000 grandchildren). His own clan, the Dlamini, accounts for almost one quarter of the population of Swaziland. Throughout his reign he worked to reclaim lands granted to white settlers by his predecessors. This included an attempt in 1982 to claim the South African Bantustan of KaNgwane. (KaNgwane was the semi-independent homeland which had been created in 1981 for the Swazi population living in South Africa.) KaNgwane would have given Swaziland its own, much needed, access to the sea. International RelationsSobhuza II maintained good relations with his neighbors, especially Mozambique, through which it was able to access the sea and trade routes. But it was a careful balancing act -- with Marxist Mozambique on one side and Apartheid South Africa on the other. It was revealed after his death that Sobhuza II had signed secret security agreements with the Apartheid government in South Africa, giving them the opportunity to pursue the ANC camped in Swaziland. Under Sobhuza IIs leadership, Swaziland developed its natural resources, creating the largest man-made commercial forest in Africa, and expanding iron and asbestos mining to become a leading exporter in the 70s. Death of a KingPrior to his death, Sobhuza II appointed Prince Sozisa Dlamini to act as chief advisor to the regent, the Queen Mother Dzeliwe Shongwe. The regent wasa to act on behalf of the 14 year old heir, Prince Makhosetive. After Sobhuza IIs death on 21 August 1982, a power struggle erupted between Dzeliwe Shongwe and Sozisa Dlamini. Dzeliwe was ousted from the position, and after acting as regent for a month and a half, Sozisa appointed Prince Makhosetives mother, Queen Ntombi Thwala to be the new regent. Prince Makhosetive was crowned king, as Mswati III, on 25 April 1986.

PlatoSocrates Excellence in Virtue - 3650 Words

Plato amp; Socrates: Excellence in Virtue introduction â€Å"Socrates’ positive influence touches us even today† (May 6) and we can learn a great deal about him from one of his students, Plato. It is in Plato’s report of Socrates’ trial a work entitled, Apology, and a friend’s visit to his jail cell while he is awaiting his death in Crito, that we discover a man like no other. Socrates was a man following a path he felt that the gods had wanted him to follow and made no excuses for his life and they way he lived it. The passage I have chosen from Plato’s Apology is the main passage to which Socrates believed in until his death and gave the basis for his life and they way he chose to live his life. It is this passage that makes†¦show more content†¦Once a person has done this then they can concern themselves with other matters. Stating that you first turn your attention inward and then outward to the larger society could sum up th e general message of Socrates. While he does not explicitly say this one could reasonably interpret from Socrates defense that he believes the reason for the charges that have been brought up against him are due to a lack of understanding by the Athenian public of his mission and purpose as well as the authority he has to do it. This is what he is attempting to do in this passage, explain what he has been doing and that the god of all Athenians commanded him to do this work and that he has done nothing wrong. historical/biographical information Though Socrates ran no formal school, one can find in any number of books on Plato, that he was a student of Socrates in Ancient Greece. According to Baird and Kaufmann Plato probably first began following Socrates sometimes in his twenties, though one cannot be sure of the exact date (4). The Apology, along with Crito, are just a number of texts written by Plato on the teachings and beliefs held by Socrates. â€Å"The Apology is gene rally regarded as one of Plato’s first and as eminently faithful to what Socrates said at his trial on charges of impiety and corruption of the youth† (Baird amp; Kaufmann 5). The time of Socrates trial was around 399 B.C. in Athens, Greece and â€Å"many contemporaryShow MoreRelatedSocrates, Plato, and Aristotels View on Happiness1529 Words   |  7 Pagesthem happiness? The Philosophers Socrates, Plato and Aristotle all have a similar view on what happiness is and how to achieve it. Aristotles view is based on Platos and Platos is based on Socrates teachings; this is why they are similar but they are all important and different with each philosophers personal views and beliefs. Socrates was a great man who was assassinated for his beliefs on the purpose of life and how to live happily. 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Religion in Ancient China Free Essays

The earliest information found about religion in ancient China is during the Shang Dynasty and so religion in the Xia dynasty remains unknown. Religious beliefs and rituals were prominent during the Shang Dynasty. The most significant deity was Shang Ti, Ti meaning ‘Deity Above’ or the ‘Lord on High’. We will write a custom essay sample on Religion in Ancient China or any similar topic only for you Order Now He ruled as a supreme god over all the other gods and spirits. The gods and spirits were believed to symbolize objects found in nature; the sun, the moon, the wind, the rain, everything from mountains and rivers to the stars in the night sky. Ti is believed to have punished those who disobeyed or offended him and rewarded those who pleased him. It is said that Ti formed a noble court in heaven consisting of all deceased worthy ancestors. The Chinese’s belief in family harmony was associated to belief in the afterlife. The ancestors who were considered commendable served Ti, helping him govern the world. Ancestors were also worshipped and were said to act a mediators between the gods and humankind. It was thought that if ancestors were appropriately honoured, respected, and provided for, they would promote the family’s prosperity. A favour or grievance to a member of the family was considered a favour or grievance to the ancestors; consequently, people were reluctant to offense or harm descendants of a powerful family. It was believed that in the afterlife they would live in a celestial court in many ways similar to their earthly courts. Each Chinese family was expected to have an ancestral shrine in the centre of their home to honour and venerate their ancestors. Sacrifice to the gods and the ancestors were also a major part of the Shang religion. When a ruler died, slaves and officials were sacrificed with them in order to guarantee that their afterlife would be the same or similar as their life on earth. People were also sacrificed in smaller numbers when significant events, such as the founding of a palace or temple, took place. Along with their deceased ancestors, the Chinese had people on earth who acted as mediators between the celestials and the human race. Priests were among these intermediates and were responsible for a number of tasks including reading prayers and overseeing sacrifices and funerals. An augur is another type of mediator, responsible for asking gods questions on behalf of humans using various practices of foretelling to unearth the answers. The use of oracle bones was the most notable form of divination. The augur would ask the question, punching holes into the bone, usually the shoulder-bone from an ox, and in some cases the shell of a tortoise. The bone would then be held over a fire, until cracks appeared. These cracks would be made more evident by rubbing ink over the bone. The augur could now read the cracks and determine the answer of the god. Records of the questions and answers of readings were engraved on the bone. Questions on these oracle bones included issues of weather, warfare, agriculture, hunting, childbirth, and sacrifice. In reflection with their agricultural nature, the ancient Chinese use to honour the local deities of soil in order to increase the fertility of earth and to promote the growth of crops. Over time, this practice of earth worship began to dwindle and the veneration of Heaven increased. Divination was considered the only way to determine the requests and future actions of the ruler of Heaven who was also seen as a kind of ancestral figure. The Chinese were animistic and so believed that nature had many spirits. Good spirits, referred to as shen, and bad spirits, referred to as gui, were both thought to dwell in Heaven and Earth. The sun and the rooster were believed to have authority over the gui. This concept of shen and gui later influenced the formation of the yin and yang concept. The people of ancient China believed that there were two contrasting forces abiding in everything in nature; that is yin and yang. This concept was thought to be formed with the influence of the shen and gui concept from earlier ancient China. Yin is characterized as slow, soft, yielding, diffuse, cold, wet, or tranquil; and is associated with water, earth, the moon, femininity and nighttime. Yang, on the other hand, is fast, hard, solid, focused, hot, dry, or aggressive; and is associated with fire, sky, the sun, masculinity and daytime. During the time of the Eastern Zhou, religion in China underwent an evolution. The early gods were forgotten and replaced with ideologies that worked as both philosophies and religions. A phenomenon called the ‘Contention of a Hundred Schools of Thought’ took place in ancient China. Schools and philosophers flourished around this time and it was dubbed an era of great cultural and intellectual expansion in China. The four most prominent schools of thought that evolved during this epoch were Confucianism, Taoism, Mohism, and Legalism. Confucius was born 551 BC and grew up to become one of the most influential philosophers in Chinese history. Confucianism is a composite philosophy of moral, social, political, philosophical, and quasi-religious thought. He built his philosophy around five virtues: compassion, morality, decorum, wisdom and honesty. Compassion was considered the cornerstone, symbolizing loyalty, filial piety, patience and benevolence. He also believed that everyone should be in harmony with one another and establish a society ruled by standard etiquette and conduct. A legendary philosopher by the name of Laozi is believed to have established the religious philosophy of Taoism. The ‘forces of nature’ is the central belief behind the concept of Tao, which is literally translated as â€Å"the path† or â€Å"the way. † Taoism is in many ways the contrary of Confucianism, focusing on the individual within the natural realm rather than the individual within society. It also focuses on the affiliation between humanity and the cosmos, vigour and long life, and wu wei, that is action through inaction, which is said to create harmony with the Universe. Mo Di or Mozi was another Chinese philosopher form the Eastern Zhou period. He was strongly opposed to the teachings of Confucianism and Taoism. Mohism was based on the idea of universal love, ‘everyone is equal before heaven’. Mozi believed that everyone should practice communal love in order to create a heaven on earth. He also believed that an individual’s perception should be the basis of human cognition and not imagination or logic. Mozi advocated abstinence, and therefore opposed music, regarding it as excessive and a waste of resources which could instead be used to help those in need of basic necessities such as food, water and shelter. He even opposed elaborate funerals also regarding it as a waste of money which could be used in more useful matters. He also advocated pacifism thus disapproving of offensive war, only accepting aggressive action to defend the weak. Legalism, while the term itself was invented in the Han dynasty, was one of the major doctrines followed during the Contention of a Hundred Schools of Thought. It was established by Han Feizi and Li Si and theorizes that the human race is evil and in order to prevent this evil causing chaos, laws need to be put in place. Legalism wasn’t concerned with the nature or purpose of life, not even the welfare of the public; rather it sought the states prosperity and military aptitude. Out of these four philosophies, only Confucianism and Taoism are considered religions by scholars, as only they contain spiritual elements. Confucianism and Taoism both became part of what is now known as The Three Doctrine. Buddhism is the third doctrine however it was imported from India and flourished during Imperial China. How to cite Religion in Ancient China, Essay examples