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Author: Mainjeni Siphiwe P. Title: Swazi Women Voices in Technical Communication Roles The accompanying research report is submitted to the University of Wisconsin-Stout, Graduate School in partial

completion of the requirements for the Graduate Degree/ Major: MS Technical and Professional Communication

Research Advisor: Julie Watts, Ph.D.

Submission Term/Year: Spring, 2013

Number of Pages: 41

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My research advisor has approved the content and quality of this paper. STUDENT:

NAME Siphiwe Mainjeni DATE: May 3, 2013

ADVISOR: (Committee Chair if MS Plan A or EdS Thesis or Field Project/Problem):

NAME Dr. Julie Watts DATE: May 3, 201

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Mainjeni, Siphiwe P. Swazi Women’s Voices in Technical Communication Roles

Abstract

Ascertaining the roles and voices of Swazi women working in a non-governmental

organization (NGO)—the Swazi Bible Society—in Manzini, Swaziland, was enlightening. This

study examined women in the areas of technical roles, digital technology, and documentation. It

was a fulfilling task to examine the impact of technical communication and digital technology on

these women’s abilities as they perform different roles in the NGO that are tied to the NGO’s

success. Workers in this organization now can better identify the strengths and weaknesses of

their documentation, especially related to grant writing and fundraising, and help improve their

digital literacy.

Another important intent of this study was to encourage Swazi women to become fully

involved in technical and professional communication roles and activities. A long-term aim of

research of this nature will be to prompt donors to assist the Swazi Bible Society to expand its

efforts to help Swazi women attain equal rights and fair treatment. Even though there might not

be a tangible solution to Swazi women’s oppression at the present moment, the world will know

the inequalities for women in Swaziland.

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Acknowledgements

I would like to express my appreciation for Dr. Watts’ efforts; she worked with me

diligently to see me through this program. I could not have wished for a better advisor. I would

like to thank Dr. Lydia Chowa for her guidance. She has been my pillar, my family for helping

me all during my school years. Third, I would like to thank my classmates for contributing a lot

to my accomplishments. Fourth, I would like to honor the greatest African writer and fallen hero,

Chinua Achebe, who inspired me to be a writer. Above all, I thank the Almighty God for

enabling me to write this paper.

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Table of Contents

…………………………………………………………………………………………....Page

Abstract………………………………………………………………………………..…...2

Figure 1. Swazi Bible Society, Manzini, Swaziland……………………………………….6

Chapter 1: Introduction…………………………………………………………………….6

Statement of the Problem……………………………………………………..........7

Purpose of the Study……………………………………………………………….7

Limitations of the Study……………………………………………………….......8

Methodology…………………………………………………………………….....8

Chapter II: Literature Review…………………………………………………………….10

Chapter III: Methodology…………………………………………………………………15

Subject Selection and Description………………..………………………………..15

Instrumentation…………………………………………………………………….15

Data Collection…………………………………………………………………….15

Data Analysis………………………………………………………………….,…..16

Limitations..……………………………………………………………………....16

Chapter IV: Results………………………………………………………………………..17

Digital Technology…………………………………………………………….….20

Lack of Resources…………………………………………………………………20

Digital Technology Misconceptions……………………………………………....23

My Own Experiences …………………………………………………………….24

Documentation………………………………………………………………….....25

Chapter V: Discussion……………………………………………………………...............30

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Conclusion………………………………………………………………………….34

Further Research……………………………………………………………………35

References.…………………………………………………………………….........36

Appendix A: King Mswati III and Swazi Ceremonies….…………………………….…....39

Appendix B: Participant Interview Questions………………………………………….…..40

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Chapter I: Introduction

In her important article about the power of female rhetoricians in Ancient Greece,

Williams (2009) argued that Greek women’s voices echoed through poetry, music, and religion

to demonstrate the power of rhetoric (p. 38). Even though Ancient Greece was a patriarchal,

oppressive society, female rhetoricians during this time played significant roles. Their work

served “as a precursor to rhetoric” (p. 39). Williams (2009) noted that these Greek women’s

voices were “significant in a tremendous way in that … [they] reflected and simultaneously gave

motivation to individuality, which was necessary for the development of both democracy and

rhetoric, which came to characterize Western culture” (pp. 38–39).

The women of my homeland, the African country of Swaziland, share two characteristics

with these ancient Greek women: they are oppressed, and their voices are trying to be heard. In

this study, I examined the voices and roles of Swazi women working in a non-governmental

organization (NGO)—the Swazi Bible Society—in Manzini, Swaziland, (Figure 1). This

research examined the impact of technical communication and work roles, documentation, and

digital technology on these women. This research is significant; it heightens awareness of

women’s inequality in Swaziland. In effect, it will help Swazi women’s voices to echo by

recommending that these women use rhetoric as the female rhetoricians of Ancient Greece did.

Figure 1. Swazi Bible Society, Manzini, Swaziland

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Statement of the Problem

This study aimed to ascertain the roles and voices of Swazi women working in the NGO,

the Swazi Bible Society, in order to share those voices with the world and encourage Swazi

women to become fully involved in technical and professional communication roles, especially

activities and digital technologies used in the workplace. Being involved in these roles, activities,

and technologies may help Swazi women learn how to work successfully with other people from

other cultures beyond their villages and country.

Purpose of the Study

The purpose of this research was to ascertain the roles and voices of Swazi women

working in a non-governmental organization (NGO)—the Swazi Bible Society—in Manzini,

Swaziland. Historically, Swaziland’s constitution and common law have oppressed women’s

rights. For example, until 2010, Swazi women could not own land. This research examined the

impact of technical communication, documentation, and digital technology on these women’s

abilities to perform different roles in the NGO tied to the NGO’s success. The benefits of this

research project are many. For example, the research study may provide opportunities for donors

to help the NGO. The study also adds to the existing feminist research regarding less privileged

individuals and organizations. Tangible solutions to the Swazi women’s oppression might be

recognized by the world. This could happen if proper channels of communication are used to

inform the world about these women’s grievances.

This research involved the Swazi Bible Society, an NGO in the commercial city of

Manzini, Swaziland. I interviewed the NGO’s director and provided analysis, comparing the

interview answers to my own experiences growing up and living for 42 years in Swaziland. As a

researcher, I am equally involved as a Swazi woman. Hlatshwayo (2000) confirmed the

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inequalities in Swaziland stated that “While women around the world will celebrate Women’s

Day 8 March, the majority of Swazi women have nothing much to celebrate in the male-

dominated society.” This study was approved by the University of Wisconsin-Stout’s

Institutional Review Board for human subject’s research.

Limitations of the Study

This research was limited due to time constraints, and the time frame for data collection

was short. Distance affected communication between the researcher and participant in that I did

not have enough access to the subject because she resides in Swaziland and I reside in the United

States. The lines of communication were opened during certain times and closed during certain

times due to time differences. Cultural differences also were a barrier. Seeing things differently

because of culture can skew results of a research. Being away from my country of origin,

Swaziland, for more than ten years necessitated that I adopt somewhat American perspectives.

The Swazi Bible Society is a Christian organization; there are some policies that did not allow

the director to talk freely. The barriers of freedom of speech also hindered a lot of free

communication during the interview with the director.

Methodology

The literature review will give an explanation of the Swazi dual system of government,

which involves common law and constitutional law. The distinction of Swazi tradition and

customs will be explored, especially as they relate to the women working in the NGO. Clear

reasons behind these oppressive laws will be argued. The study used qualitative research and

included interviews with the Swazi Bible Society director. The researcher requested interviews

with the Bible Society’s board members as well as two staff members but was not given

permission by the director to interview these other subjects. Interviews with the director were

9

conducted through Skype and via email. Interview results will be discussed in terms of how

much documentation, digital technology and technical roles can better the communicative skills

of the women in the Swazi Bible Society. A conclusion will provide possible solutions to help

make the voices of the Swazi women to be audible to the international world.

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Chapter II: Literature Review

This investigation about Swazi women’s voices provided a clear vision of the

responsibilities that Swazi women shoulder in technical roles in one NGO workplace. Taking

into consideration the inequalities experienced by women in the Swazi kingdom, the truth can

emerge only from the real people undergoing the experience. For this reason, language,

documentation, and digital technology were explored to better understand how Swazi women

occupy technical roles and understand how the women in this NGO can use these tools to better

their communicative skills. As noted above, a specific area of concern is that the women of

Swaziland are oppressed by the Swazi government and its judicial system. This dual system is

composed of common law and constitutional law. Common law is a body of unwritten laws or

laws from non-statutory sources. Swazi people believe in their traditions and customs,

classifying them as this type of “law,” and they believe that the elderly people are custodians of

their customs; therefore, they communicate with the elders constantly. The same rule of conduct,

for example, is spoken on one occasion as “law” and on another occasion as “tradition.” This

distinction perpetuates a possible line of approach to the problem of what should be regarded as

Swazi law and what should not.

The Swazi people employ various mechanisms to ensure that all citizens conform to

common law. There are standardized patterns of behavior expected from Swazis depending on

their age, gender, and rank. These patterns of behavior collectively constitute the common law of

the Swazi people. There are no written codes setting aside legal rules, only proverbs and kindred

sayings that validate the Swazi law and customs to the people. The Swazi people employ a

variety of terms to symbolize all of their rules and conduct. For example, to confirm that you are

a Swazi and that you follow common law, you need to be polite and use certain manners and

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etiquette. The word “un-Swazi” is commonly used to make a person feel that he/she is not

compliant with the above standards. The application of common law is sanctioned by Section

252(1) (c) of the Constitution, which provides that the principles of Swazi law and custom are

recognized and adopted and shall be applied and enforced as part of the law of Swaziland.

However, a report from the Hauser Global Law School program written by Buhle Dube and

Alfred Magagula (2012) explained explicitly that the common law of Swaziland is not codified.

According to the report, common law is applied at the chieftaincy level to handle disputes in

rural communities. Chiefs are the traditional leaders, and they decide and give verdicts on cases

under their authority. Common law is passed from generation to generation by oral tradition.

This state of affairs is a contributing factor in muting Swazi women’s voices because there are

always conflicting versions of what constitutes common law. For example, Swazi common law

stipulates paying no more than five cows to the parents of a girl impregnated before marriage:

four to the father and one to the mother (umdzalaso). Such inequalities are common for Swazi

women. The voices of the women of Swaziland are echoing, trying to be heard.

Currently, the only effective way for Swazi women to relate their grievances (regarding

politics, social justice, etc.) is chanting slogans, singing songs to the king during ceremonial

dances such as the Marula (see Appendix A3) ceremonies or the Umhlanga Reed Dance and

through Lutsango Labo Bomake, an organization formed by women so that their views could be

incorporated in decision making (see Appendix A2 and 4). According to Marwick (1966),

customs are enforced through the primary means of public opinion (p. 283). When the Swazi

people gather for traditional ceremonies, customs are enforced, and women are to adhere to

customs, limiting their self-expression. Women’s self-authored songs are not documented

anywhere, but the Swazi women enjoy their yearly cultural dances. As events unfold, Swazi

12

women sing to have their grievances heard by the king of Swaziland. These ceremonies occur

only once a year, which can slow the pace of messages to the king. Given these factors, this is

not an effective way to communicate. Swazi women need to learn a better way of

communicating to effect change. They need to develop technical roles, digital technology, and

proper documentation for their voices to be heard.

According to Time magazine, the Umhlanga Reed Dance ceremony is a “case in point.”

The ceremony climaxes in a two-day parade in which the women sing and dance in phalanxes

organized according to region. King Mswati III watches from his throne, wearing a leopard-skin

loincloth and three scarlet feathers in his hair. Sometimes, he uses the occasion to pick a new

wife. He currently has 13 wives. For all the color of the ceremony, King Mswati’s polygamy

looks irresponsible next to what is today the world’s worst HIV/AIDS epidemic: Infection

among pregnant women is 41%, Swazi life expectancy is down to 43 years, and 31% of Swazi

children are orphans (Perry, 2011). The International Monetary Fund twice refused to make an

emergency loan because King Mswati III failed to make spending cuts. Richard Rooney (2012),

a reporter for Swazi Media Commentary, wrote, “My understanding of Swazi culture and

etiquette is that the king’s word is final. Once the king issues an order regarding anything, the

order has to be implemented by the relevant structures.” (See Appendix A1.)

Even so, Swazi women are capable of the unthinkable when angry. In another report, Tim

Butcher (2000) of the Telegram reported that after weeks of secret discussions, approximately 50

mature women left their underwear at home. The women walked for as long as three hours to the

home of the king’s elder brother, Prince Maguga, to deliver the most unequivocal denunciation

of the royals possible in Swazi culture: flipping up their skirts and flashing their naked backsides

at the prince, which is both a curse and deep condemnation, Butcher (2000) reported. But

13

protests alone cannot fully address Swazi women’s inequality. It is imperative that Swazi women

use powerful means to voice their grievances, as singing and mockery alone are not sufficient.

There is a need for more professionalism in the Swazi women’s actions; women adopting

professional technical roles can be more effective than protests. So, despite women’s oppression

in Swaziland, some Swazi women are moving beyond outmoded customs to effect real change in

their country’s society and laws.

Statutory and case law in Swaziland reduces most married women to the status of legal

minors. Specifically, the 1964 Marriage Act stipulated that women married under civil law

provisions are subject to the “marital power” of their husbands. They cannot independently

administer property, sign contracts, or conduct legal proceedings. Many Swazi women are

disenfranchised by their husbands, who chase them out of their matrimonial homes or sell

property without their knowledge. In some cases, wives pay for property but leave with nothing

because the property was registered in the husband’s name (Phakathi, 2012).

The winds of change started blowing in 2009, however, when Doo Aphane—a female

attorney, chairperson of the Swaziland Gender Consortium, and former coordinator of Women in

Law in Southern Africa—filed a lawsuit in the High Court of Swaziland. She challenged Section

16(3) of the Deeds Registry Act as discriminatory in the Constitution. Section 16(3) prevented

women from registering immovable property in their names and further allowed the husband to

be the sole administrator of the property. Alphane further asserted that this piece of legislation

was against both Section 20 of the Constitution, which states that everyone is equal before the

law, as well as Section 28 of the Constitution, which awards women equal rights specific to

political, economic, and social activities. The High Court of Swaziland ruled on February 23,

2010 that some married women be allowed to own property in their own names for the first time

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in the history of Swaziland. According to Phakathi (2012), this ruling was made by Justice

Qinisile Mabuza after a long battle between the courts and Doo Aphane. Justice Mabuza ordered

parliament to put into motion a law reform process to remove the country’s offending statutory

provisions such as Section 16(3) of the Deeds Registry Act. However, by early 2011, the law was

still on the statute books. The situation perpetuates the unfair state of affairs in Swaziland. If

Swazi women in the Swazi Bible Society and the rest of the country had a clear understanding of

rhetoric, using it could be a solution to their grievances.

Mantoe Phakathi, a female reporter for Global Networks, reported about gender

discrimination in Swaziland from a personal perception: “On 6 February 2009, Mantoe Phakathi,

a female journalist with the privately-owned “Nation”magazine, was harassed and barred from

covering the state opening of the Swazi Parliament for no other reason other than that she is

female” (Phakathi 2009). Swazi women need to know how to approach the authorities for their

voices to be audible, and knowledge about technical roles will help.

Understanding the way that audience, purpose, and context work together to frame a

rhetorical situation and outcome is very helpful to communicators for developing concise, usable

materials and messaging that serve their intended purposes with an appropriate tone. Swazi

women need to be able to use documents tailored to the intended audience, usability toward their

intended purpose, and context of use. Technical writing skills such as these rhetorically situated

and used appropriately will help Swazi women carry out their intended purpose of

communicating to the right authorities.

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Chapter III: Methodology

The purpose of this research was to ascertain the roles and voices of Swazi women

working in a non-governmental organization (NGO)—the Swazi Bible Society—in Manzini,

Swaziland.

Subject Selection and Description

The Swazi Bible Society’s director gave consent to use the actual organization name and

her own name in this study. The director read and signed an Informed Consent Memo that

described her participation. I spoke to the director before I approached her for the research study,

and she indicated interest in helping me obtain necessary information. At that time, I wanted to

interview more than just the director, and I wanted to ask questions of others involved in the

organization. However, after the director and I conducted our interviews, she did not provide me

with access to other subjects.

Instrumentation

Three interview scripts were created: one for the director of the Swazi Bible Society

organization, a second for the board of directors, and one for the staff. No pre-existing scripts

were used. The director script was used, with 17 questions asked in two different interviews of

one hour each. The questions were mostly about the use of digital technology, documentation

and technical roles in this organization.

Data Collection

The Swazi Bible Society director participated in two, one-hour interviews via Skype (See

Appendix B).

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Data Analysis

While analyzing the interview results, I compared them to my own experiences living for

42 years in Swaziland. People in Swaziland expressed the present state of affairs as different

from those I experienced when living in Swaziland some ten years ago.

Limitations

Data analysis revealed that the director of the Swazi Bible Society may not have been

able to talk out of line with her organization’s policies. The director emphasized that the

organization makes decisions based on its understanding of activities and not about the cultural

contexts in which these activities are embedded. She further mentioned that the organization

does not want to risk proposing documents and systems that do not fit with the organization.

The distance between Swaziland and the United States also may have been one of the reasons

why I did not have more subjects for the interviews. Technology limited me because the network

system in Swaziland is not reliable. For future research studies of this nature, it would be more

effective to conduct interviews face to face, allowing the interviewer to observe the subject and

provide good eye contact while assessing facial expressions to determine the credibility of the

message.

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Chapter IV: Results

As events unfold in Swaziland, change is stirring. At the present time, there are endless

strikes in Swaziland, with teachers, nurses, civil servants, schools, and colleges all experiencing

discontent. This study focused on Swazi women working in the NGO, the Swazi Bible Society.

This chapter explores their roles and voices, their uses of digital technology, and the

organization’s documentation. The women working in the NGO are limited in their roles as

technical communicators because they cannot fully demonstrate their rhetorical skills. Thus, the

voices of the Swazi women in the NGO are muted. The main reason for this state of affairs is

because freedom of speech is censored in Swaziland. The Swazi women working in the NGO are

aware of the oppressions that all women experience on a daily basis. These oppressions were

exposed by Rooney (2011) in his book Voices Unheard: Media Freedom and Censorship in

Swaziland. Rooney mentioned that a woman journalist was harassed and barred from reporting

the speech of King Mswati III at the opening of the Swaziland parliament because she is a

woman (p. 11). In another example, Rooney asserted that the prime minister, Barnabas Dlamini,

told journalists that if they criticized King Mswati III’s recent speech to parliament, they would

face sedition charges (p. 11). Such censorship has a long history in Swaziland. In 2001, the

Swazi government issued an order to shut down Guardian of Swaziland and Nation Magazine.

The ban of the two media outlets was caused by power squabbles within the ruling Swazi royal

family after the publications released sensitive information regarding the royal family.

A second reason why women’s voices are muted in the NGO is related to Swazi culture

and biblical standards. The organizational culture of the Swazi Bible Society is influenced by

Swazi culture, which includes Swazi common law as well as a Christian, biblical ideology. The

Swazi Bible Society’s policies reflect this organizational culture and the broader societal and

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religious cultures in which they are embedded. In some cases, the Swazi culture (common law) is

censored by biblical standards. For example, as the director reported during her interview, the

Society’s fundraising activities are in line with these standards: Serving alcoholic beverages

during events cannot be allowed. Similarly, the organization’s grant writing activities and the

documentation produced are always in line with these standards. The director also noted that the

Swazi Bible Society cannot use profane language to attract donors for help. For example, in

Swazi culture, it is permissible to compliment somebody with profane language, which mostly

relies on metaphorical language connotations and can be insulting or praising, unpremeditated or

memorized, or even written down, sung, or spoken. An example from the journal Oral Tradition

mentioned that compliments can be performed primarily by men or women or both; they can be

done by children or by elderly persons (Pagliai, 2009). An example is when a person greets

another by using a pet name, sometimes calling the person a goat. The Swazi Bible Society has a

different approach to such language in the organization. There is absolutely no room for

profanity or metaphor in the organization. Grant writing and report writing are always done with

tact in this regard.

Swazi culture and common law influence this organization, and there are cultural

standards to be followed for a woman to be accepted in Swazi society. For example, the dress

code and mannerisms used by women are a product of Swazi culture. Women’s roles (the work

they do, their responsibilities) in the NGO are suppressed by society’s expectations specific to

dress code and mannerisms. The production, efficiency, and morale of women in this NGO are

affected in this regard.

There are several rules related to mannerisms that women in the NGO are expected to

follow. Swazi women are restricted to doing certain things like standing and addressing men,

19

especially in chiefdoms. Swazi women are not supposed to stand but kneel in a chiefdom setting

to address people. A woman is expected to kneel all the time when handing food to her husband,

and that is a sign of respect to her husband, especially in the rural areas.

Another restriction in the NGO besides mannerisms is dress code. Swazi women,

especially married women, are expected to cover their heads all the time. Without head gear, a

Swazi married women is considered disrespectful. In addition, women in Swaziland are expected

to wear mourning gowns—black cotton clothes—for two years after a husband dies, and for

longer if the man was a chief or from the royal family. This state of affairs is depressing and

carries a lot of restrictions; a woman wearing a mourning gown is not supposed to go outside the

country, cannot attend national events, and does not attend meetings where the king of Swaziland

is in attendance. A mourning woman is considered someone with bad luck. During the whole

two-year mourning period, a woman cannot be productive because of the restraints that come

with the mourning period. These restraints demanded by Swazi culture affect productivity.

Dress code and mannerisms, examples of Swazi cultural customs/contexts, mute the

voices of women working in the Swazi Bible Society. The roles and responsibilies women adopt

in the organization are thus negatively affected. When women are e to concentrate more on their

traditional outfits than their duties, their progress of work can be delayed. It is very important to

work freely, especially in a fast-paced setting, and work is a priority for prosperity.

Another way that Swazi women in this NGO are limited is through their lack of access to

a wide range of digital technology.

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Digital Technology

It is true that digital technology revolutionized the world. Unfortunately, Swaziland has

not fully yielded to its powerful influence. Though there is not a great deal of Internet access in

Swaziland, the Swazi Bible Society is one of the organizations that operate with the Internet.

From publishing the Bible in English to translating the Bible to Swazi and other languages, the

Swazi Bible Society operates with the Internet through its main provider, Real Image; through

Swaziland MTN. Internet connections in this organization are helpful for conducting daily

international transactions. However, the women in the Bible Society are not fully competent in

using the Internet; the Web site requires an IT specialist to help on a monthly basis in order for

the women to be fully competent. There is a need for proper training for the women. However,

there are multiple obstacles to women’s digital literacy in Swaziland. This section will examine

the impact of digital technology (especially computers and the Internet) on these women’s

abilities to perform different roles in the NGO’s success. The lack of resources and its impact on

digital literacy in Swaziland also will be analyzed as well as my own experiences as a Swazi

woman using digital technology.

Lack of resources. Sherry Turkle (2011), an American psychologist, wrote in her book

Alone Together about the power of our new tools and toys (e.g., cell phones, iPods, the Internet)

to dramatically alter our social lives. According to Turkle (2011), the devices affect people’s

personalities and how certain behaviors can even develop at different rates (p. 152). The people

of Swaziland, however, are not well versed in digital technology, and digital technology has not

been well introduced into this NGO. Swaziland is a developing country, and there are economic

setbacks experienced by Swaziland such that digital technology is not a priority. There are more

21

compelling factors that require attention such as food and medication with the high HIV/AIDS

prevalence in Swaziland.

UUNET, ISPS, ADSL Swaziland Telecommunications, Mobile, and Broadband-Buddle

Com are Internet providers in Swaziland. The country’s population as of July 2012 was over 1.3

million. Five Internet providers are not enough for connecting Swaziland. There is need for these

providers to be varied to promote more effective and efficient technological networks. Moreover,

there is no free Internet in any Internet cafes in Swaziland; people are expected to pay to use it

(15 minutes equivalent to 1 USD). Currently, there are four Internet cafes evenly spread

throughout the two major towns of Mbabane and Manzini, and a fifth one recently opened in the

industrial heartland of Matsapha. According to a report from Swazi Media Commentary

published in March 2012, the Swazi government’s spokesperson, Percy Simelane, admitted that

the government is powerless to stop people in Swaziland from setting up their own Internet radio

stations. Swaziland, ruled by sub-Saharan Africa’s last absolute monarch, exerts strict controls

over the traditional media. The report mentioned that nearly all broadcasting is state controlled,

with news and speech programs heavily censored. The one independent TV station and one

independent radio station in Swaziland self-censor so that no criticism of King Mswati and his

supporters is allowed on the airwaves. However, a new station called “Radio Sikuphe”

challenged this. It broadcasts on the Internet and a low-powered transmitter inside Swaziland. In

a statement to local newspapers, Simelane said that it was not illegal to broadcast over the

Internet: “If they are using [the] Internet and nowhere at any point do they use the country’s

frequency, then they are off the hook.” The report confirmed the scarcity of Internet use in

Swaziland.

22

Internet cafes offer a full range of computer services such as hardware, software sales,

installation, support, and training. In addition, a few institutions are connected to the Internet

such as the Mbabane and Manzini public libraries, the University of Swaziland, Swaziland

Institute of Management and Public Administration, Swaziland College of Technology, and

libraries. Paiki Muswazi (2003) further reported that none of the other major libraries have

established their presence on the Internet. Most Swaziland information on the Internet is a result

of efforts outside the library community. Paiki (2004) reported that the popular Swaziland Web

site http://www.realnet.co.sz promotes local business, tourism, traditions, and culture while being

maintained by Real Image, the same company that maintains the official government site and

other commercial sites and publications including the newspaper Swazi Observer.

However, not many families have the Internet in their homes. According to a report, full

Internet access was introduced in Swaziland in early 1996 (Wass, 2003). The estimated average

number of Internet users is just over 6,500, which represents 0.64% of the total population; 50–

60% of the users is 18–29 years old and evenly represents the sexes. Further complications

originate through logistical, financial, and staffing constraints. The predominance of English on

the Internet denies Swaziland users the benefit of accessing and interpreting information

resources in Swazi language terms that are easy to understand and more appealing to them.

Furthermore, rural communities do not have ready access to Internet information.

Over the past decades, teaching about digital technology in early grades in Swaziland has

been limited due to few resources. The situation has improved gradually over the past few years,

but there still is a barrier for Swazi people when they conduct business with other cultures, as

there is not much competence in the area of digital expertise. Swazi women, even in professional

roles, are still challenged to know about and use digital technology, especially computers. For

23

example, some professionals like CEOs in Swaziland are not very familiar with Internet research

tools or proficient in computer skills.

Digital literacy is a revolutionary war, and it is true that Swazi women need to become

more literate with digital technology. Learning more about digital technology will be helpful for

Swazi women to improve their research skills to know their rights. For example, they will be

able to network with international human rights watchdogs. As a native of Swaziland, I fully

understand the need to educate Swazi women more about digital literacy. In my academic

journey, I have been directly affected by my lack of digital technology expertise.

The unreliable power supplies, limited telecommunications, and even thunderstorms

disrupt Internet services for up to two days per occurrence. This present state of affairs ultimately

is a stumbling block to the success of the women in the Swazi Bible Society. The women in the

NGO need to improve their technical skills, which can help them, improve their documentation

and digital literacy.

Digital technology misconceptions. When responding to a question about the digital

revolution in Swaziland, the director of the Swazi Bible Society responded, “Although I need to

do a thorough research on the statistics, most women do have cell phones. Even elderly women

do send short text messages to loved ones to ask them to call.” Her answer did not yield to my

expectations in that she directed her answer to electronic literacy to cell phone use. The true

meaning of digital literacy, according to Carlacio and Heidig (2009), is the ability to understand

and use information in multiple formats from a wide range of sources when it is represented via

computers. Carlacio and Heiding (2009) further asserted that information technology plays an

increasingly important role in the work and personal lives of citizens. Computers,

communications, digital information software—the constituents of the information age are

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everywhere (p. 4). However, digital technology is still not used to its potential in developing

countries because of a lack of resources. In addition, there is need for a fuller understanding of

even the term “digital technology” in the Swazi Bible Society. The director addressed cell phone

usage and explored its advantages, especially how cell phones are used even in remote areas.

Even though cell phones are digital devices, the main focus of the question was on technological

advancements specific to computer literacy, Internet use, and these as research tools at the center

of digital technology. My expectations were not met in her response, and I wanted to know a lot

more about digital technology use in her organization.

My Own Experiences with Digital Technology. I lived in Swaziland most of my life

and experienced the frustration of not being competent with digital technology when I came to

the United States. Becoming proficient with digital technology often comes with good

multitasking skills, which are very helpful. Digital technology also is a versatile tool for finding

facts about anything. Research work is primarily done through digital technology. Networking

has been a versatile way of accomplishing goals; digital technology has played a vital role in

connecting people from different countries for productive assignments and research work. For

example, webinars are good for reducing travelling expenses for executives. I experienced the

comfort of using a webinar during my student assistantship at the Provost Office at the

University of Wisconsin-Stout. Instead of traveling to the conference, I enjoyed the conference

by participating in the webinar at the office.

There are many good experiences of technology derived from my academic journey and

work experiences including typing skills and learning different technological innovations

through college coursework. Courses like Computer Programming for Multimedia 1, Document

Design, Graphics Communications, Web Production and Distribution, and Hypertext Writing

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equipped me with technological skills. In a similar pattern, the women in the Swazi Bible

Society can benefit if they gain access to similar courses to improve their digital literacy. Proper

technical skills can be derived from proper training from recognized colleges.

Documentation

The benefit of documentation knowledge is to enlighten Swazi women to know their

rights and follow the right channels to safeguard them. I define “documentation knowledge” as

the ability to write the correct documents to the correct audience. Susan Anker (2003) in her

book Real Writing emphasized that writing as a rhetorical skill (i.e., Documentation knowledge)

is essential and achievable. Anker wrote that “Whenever you write, always have at least one real

person in mind as your reader” (p. 10). It is also important to connect classical thinker Aristotle’s

legacy, which is still a part of our lives today, to Anker’s ideas. In classical rhetoric, audience

was an important consideration. Aristotle identified audience as one of the three elements that

created the speech (speaker, subject, and audience). According to Williams (2009), Aristotle

wanted our persuasive powers to be used in ways that move others to positive actions (pp. 225–

226). Aristotle believed that the way we communicate in society, government, and even poetry

and drama should serve ethical, educational purposes that move people to do the right thing. In

Aristotle’s concept of ethos, the impression the speaker makes during the speech must inspire the

audience and not rely upon any authority or previous achievements that the speaker may have.

Aristotle wrote that it was “the hearer, which determines the speech’s end and object” (pp. 1–2).

Swazi women need to be motivated to learn and improve when they connect the ability to write

well and write rhetorically with their larger goals. If they want to effect change in life, who they

want to become can be greatly impacted by documentation knowledge.

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Related to this, it is imperative to not only know the potential power of rhetoric but also

consider the mission statement of this NGO and its power to shape the language of the Swazi

women, the organization itself, and Swazi society. Written communication is sometimes easier to

understand and interpret than spoken communication, and the mission statement is the strength

of any organization. The mission statement for this NGO states that its main goal is to achieve

the possible effective distribution of the Holy Scripture, the Word of God, in language and media

that meet the needs of the people. It also translates the biblical message according to the truth of

scriptural text in the original language. It is sold at affordable prices so that people can purchase

and also interact with the Word of God (Swazi Bible Society Web site). The Swazi Bible

Society’s mission statement provides a full understanding of the main focus of this organization.

The organization translates the Bible from English to the Swazi language to enable ordinary

Swazi people to understand the Bible. The Swazi Bible Society’s mission is to make the Bible

affordable to every individual. The motive is to spread the Word of God to everyone in

Swaziland with a full understanding of the concepts of the Holy Book.

The director of the organization mentioned that as a Christian organization, the Swazi

Bible Society is guided by the Bible’s mission and policies. The mission statement validates

certain limitations in terms of communication. The women working in this organization cannot

communicate freely, and the organization’s policies guide them in their communication. In

agreement with the above mission statement, this organization cannot go beyond its policies to

implement a conducive environment for Swazi women’s voices to gain the attention they

deserve. Other authors have written detailed analyses of the African culture and how it is

affiliated with religions like Christianity.

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Kasenene (1998) in his book Religious Ethics in Africa provided an overview of the

value of morals to the African individual and society. Kasenene (1998) noted, “In the end,

everyone is morally responsible for his or her actions. People are not machines, and so they have

to decide personally on what to do, irrespective of what theories, custom, law or even religions

prescribe. A person’s religion guides him or her on how to behave, but the choice remains his or

hers because religious guidance is not infallible” (p. 101). Kasenene gave his own evaluation of

ethical behavior, and the value of his evaluation related to the mission statement positively. The

motive of the Swazi Bible Society is to spread the Word of God to everyone in Swaziland, but it

is a personal decision to spread the Word of God to everyone in Swaziland. In a similar way, it is

an individual decision to effect change for women in Swaziland. In my opinion, one person will

have to be bold and stand up for women’s rights. Human rights overseers will know the

discrepancies about the unfair treatment of the Swazi women through vocal women who will

have to make personal decisions to stand up for their rights. Such action will be similar to the

Greek women’s action of using rhetoric as their powerful weapon to initiate change in Greek

society.

Kasenene (1998) analyzed the culture of Africa and the pressures exerted by Christianity

on African ethical systems. He made explicit the various internal and external guides to moral

decision making in line with the Swazi Bible Society’s biblical standards regarding the

organization’s documentation. These pressures are evident when the women working in the

Swazi Bible Society have to choose words for their documentation; in this case, word choice

needs to be aligned with the organization’s policies. The women in the NGO are always cautious

about word choice when writing their reports for donors and when they conduct fundraising

campaigns. They have some guidelines to follow originating from their organizational policies.

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The whole exercise of choice of words is also a byproduct of the African ethical system. Taking

into consideration the policies of the Swazi Bible Society, Kasenene’s book connects well. The

Swazi Bible Society has standards to follow in order to operate smoothly.

However, the women in the Swazi Bible Society do not experience the positive impact

from a community living in obedience to the Word of God, as communicated in the

organization’s vision statement. That is, the oppressive nature of Swazi common law in

conjunction with the Swazi Bible Society’s organizational policies helps ensure restriction of

expression.

Overall, the main objective of the mission statement and the vision statement of the

Swazi Bible Society validates the strengths of this organization and helps show that the Swazi

Bible Society does not support metaphorical language. This is because the use of metaphorical

language strives to promote a strict Christian ideology that dismisses this type of language use as

offensive. For example, when asked about how the organization uses language in its

documentation and how the organization practices it in relation to the metaphorical language

style popular with the Swazi people, the director clearly mentioned the organizational policies

directing them to use only biblically oriented concepts. The use of language also is guided

according to biblical concepts. Interestingly, though, the Holy Bible uses metaphorical language

throughout for easy understanding by audiences. Elaborating on the use of metaphorical

language in biblical times, Borg (2003) explained that even when describing an actual historical

event, the metaphorical meaning of the event was important (p. 49). The director understood the

power of metaphorical language in Swaziland but did not permit its use in her organization.

Because the director failed to understand the power of metaphorical language and its possibilities

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for use in her organization to simplify documentation, I can foresee this as a weakness in the

women’s use of rhetoric and their roles as technical writers.

Overall, there is a strong connection between rhetoricians and documentation; the inter-

relation between the two entities reveals a strong bond. Rhetoricians cannot impart ideas in a

constructive way without documentation. Referencing is crucial for future generations; for

historical purposes, without documentation, there could be no references. Effective

documentation enables Swazi women to understand their constitutional rights. Aristotle

discussed strategies to make communication effective. There are three ways by which a speaker

or writer can influence an audience: ethos, which helps establish implicit trust and credibility

between communicator and audience; pathos, which includes emotional appeals; and logos,

which helps readers make subjective interpretation of the message and how seriously they should

take its implications. Documentation is vital in this organization because it helps validate

evidence of any claim; it also gives a reason to believe an argument more effectively than verbal

evidence. Documentation can help the women in the Swazi Bible Society impart ideas in a

constructive way for themselves and future generations. The Swazi Bible Society women need to

go outside their jobs to take a stand and display their communicative skills appropriately in order

for their voices to be heard. Communication is the best way to solve problems. Protests often do

not work. The power of rhetoric helped the early Greek women; it can help the Swazi Bible

Society women. Even in courts of law, written communication, not hearsay, is legitimately

considered to validate some evidence.

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Chapter V: Discussion

In conclusion, this research showed why Swazi women’s voices in the Swazi Bible

Society are muted. The research also recommends possible solutions to make their voices

audible. There are two compelling strategies to help women in the Swazi Bible Society be heard.

First, to empower them and make their activities more effective, these women should give

greater attention to the power of rhetoric before acting. Their actions in this regard will reflect

the Greek women who paved the way. Second, these women also must be able to use digital

technology freely. In doing so, they will be able to communicate and have their voices heard by a

broader, international audience.

It is important to remember that the Swazi Bible Society is governed by Swazi

constitutional law. This law provides all citizens, including Swazi Bible Society workers, with

freedom of speech: Section 14(b) of the Swaziland Constitution stipulates that freedom of

conscience and expression, among other things, is one of the fundamental rights for the Swazi

people. However, the Swazi Bible Society also is guided and perhaps limited by organizational

policies. That is, staff and workers cannot express themselves freely; instead, they have to

uphold biblical standards. A good example is the director’s response to a question about

metaphorical language during the interview. Swazi people like using metaphorical language, yet

the organization limits it. Furthermore, women working for the Swazi Bible Society are most

limited by Swazi cultural standards—gendered language, gendered dress codes, and antiquated

customs. The power of these cultural standards was witnessed through the director’s interview.

Greater attention should be given by the women working in the Swazi Bible Society to

demonstrate the power of rhetoric before acting. A good example would be for these women to

learn good communication skills and visualize their audiences throughout the writing process.

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Furthermore, these women need to learn to choose words carefully in order to follow the

example given by the ancient Greek women to be powerful in their rhetorical skills. These

women also must be able to use digital technology freely. In doing so, they will be able to

communicate and have their voices heard by a broader, international audience such as

international human rights overseers. Without knowing the women’s predicament, the world

cannot help. Written documents with detailed information are true evidence of these occurrences.

Swazi women should learn from diverse communities and be able to know their constitutional

rights, know what to do when oppressed, and follow the right channels of communication. In

doing so, they should present their grievances appropriately to correct audiences.

The women in the Swazi Bible Society also are challenged by language use. Women

historically have a different way of using language than do men. Kramerae (2008) noted that

throughout the world, there is syntax within messages that structures people’s thinking and

interaction (p. 116). Kramarae explored the ways in which messages treat women and men

differently.

Documentation and digital literacy thus are compelling factors in helping the muted

Swazi women voices of the NGO. Considering that digital technology is used worldwide, it is

important to take digital technological advancements to the center of this issue. Swazi women’s

voices can reach intended audiences if their digital technology skills are improved and given

proper attention. Digital technology will help these women network and conduct research, which

will teach them more communication skills. The more the women in the Swazi Bible Society

understand the relationship of their documentation to its intended audience, usability towards

intended purpose, and context of its use, the more effectively they will gain attention. In my

opinion, understanding the way that audience, purpose, and context work together to frame a

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rhetorical situation and outcome helps communicators develop concise, usable materials and

messaging that serves their intended purpose. The Swazi women’s voices can be heard globally

if they have the right approach to their grievances. That is, women working in the Swazi Bible

Society organization can be successful if a document’s rhetorical situation is determined and

carried out to its intended purpose. The end result will be getting the right attention, and for the

women in the Swazi Bible Society, their voices could be heard.

To help these women do so, it is important to understand the ways Kostelnick and

Roberts (2010) categorized the following rhetorical strategies: impact of arrangement, emphasis,

clarity, conciseness, tone, and ethos. These aid in creating audience perceptions that help solve a

rhetorical problem. These cognate strategies can be briefly described as follows:

Arrangement refers to the order in which visual elements are placed to allow readers

to more easily see the document’s structures, not only how they group together in

hierarchies but how they differ from one another as well.

Emphasis can be used graphically for placing more importance on some elements

over others. A good example would be bold and italics when writing to give emphasis

and show importance of some points over others.

Clarity can help readers more quickly understand meaning. This idea is not new, as

Aristotle discussed how clarity is a morally good quality.

Conciseness refers to a message’s effectiveness using a minimal number of elements

and documents. In other words, how easily can readers understand a point while

maximizing the economy of space to do so?

Tone refers to the “tone of voice” a document takes on in order to convey a particular

attitude or approach to its subject. Kane (1988) described tone as a web of feelings

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stretched throughout an essay, feelings from which our sense of the persona emerges.

He further explained that tone has three main strands: the writer’s attitude toward

subject, reader, and self.

Ethos helps establish implicit trust and credibility between communicator and

audience. Appropriate referencing, source citing, and use of professional letterhead

and logos when applicable help readers make subjective interpretation towards

believability of the message (p. 14).

If the women working in the NGO can understand how and where these strategies can be

employed, they can craft their documents to serve their intended purposes with both

persuasiveness and professionalism.

In addition, the director recommended that women in the NGO engage in more

collaboration. The director compared the past to the advantages of present digital technologies.

She recommended the initial mobilization of women working as technical communicators to

establish a forum where they can share skills and talents. It is from such a setting that needs

could be identified and targeted to enhance the development of new strategies. New strategies

would be ways and means of implementing growth in the women’s abilities to improve their

fundraising, report writing, and digital technology skills. It is true that collaboratively, these

women, as the director noted, could make a “smooth grinding stone” per the Swazi metaphor.

That is, a smooth grinding stone, which can produce something tangible such as wheat, is easiest

made by a group. Digital technology can enable such collaborative forums, helping women to

function together for the best results.

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Conclusions

Combining biblical policies, constitutional law, and cultural standards, the Bible Society

embraces biblical policies but is embedded in cultural standards. The two entities—the Swazi

government and the Swazi Bible Society—work collaboratively. The Bible instructs women to

be submissive, and Swazi culture expects women to be submissive, muting these women’s

voices. It is important to remember how the rhetoric of early Greek women influenced women in

all corners of the world to be heard. In a similar way, the Swazi women’s voices can be heard if

some brave women can be orators, strong enough to voice Swazi women’s grievances. This can

promote awareness to a broad audience like the early ancient Greek women did through poetry

and music.

The ancient Greek woman Sappho demonstrated bravery; she was a rhetorician and had

strong skills such that men also turned to her. The Swazi woman Doo Aphane effected change in

the Swazi nation by challenging Section 16(3) of the Deeds Registry. Doo Aphane is the kind of

woman Swaziland needs to continue to address Swazi women’s predicament. Technical roles,

documentation, and digital technology collaboratively can help the women in Swaziland gain the

attention they deserve. Their voices will be heard. The right platform for the Swazi women can

be obtained through rhetorical skills and the combination of appropriate technical roles, easy

access to digital technology, and proper documentation. In my opinion, this combination will be

the best platform to make the voices of these women audible for change. The voices of the Greek

women echo, which enables all women to know what to do to be heard.

Although the director did not allow me to interview the two staff members and a board

member, the interview with the director did give a view of how the women in the Swazi Bible

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Society demonstrate their technical communication skills. The research disclosed how many of

these women encounter dilemmas both at an organizational level and at a national level.

Further Research Recommendations

Enough time and access to participants could provide more facts regarding this research

topic. Information obtained from different organizations and different staff members could be

vital for comparing and contrasting purposes. Involving a non-Christian organization could

provide even more insight without any limitations. Focusing on countries with greater freedom

of speech could be of further benefit as well.

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Appendix A: King Mswati III and Swazi Ceremonies

1. Swazi King’s Classic

http://youtu.be/6-4azfRMFVc

2. Umhlanga Reed Dance

http://youtu.be/OGDJcSdvAyU

3. Swazi Marula, a (non-profit) organization helping Swazi women alleviate poverty

http://youtu.be/5kvvolyCEOc

4. Swazi maidens singing for King Mswati III

http://youtu.be/d9fQCFb7w-A

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Appendix B: Participant Interview Questions

QUESTIONS FOR NGO DIRECTOR, Interview #1

1. Do you hire technical writers in your organization? If so, what work do they do? If not who does that work?

2. Are there any criteria that are used when employing or recruiting new employees?

3. Does your organization use digital communication (i.e., website or blogging)? If so, in what ways does the organization use this digital communication?

4. What are the positive and negative emotions that you experience using computers to

reach your audience, especially members of the community?

5. How do staff members use computers? What are their positive and negative reactions to using computers?

6. How have Swazi women struggled to possess basic literacy (i.e., reading and writing)?

7. How have Swazi women struggled to possess digital literacy? Can you elaborate by

giving examples?

8. How has technical communication work in your organization changed with the onset of digital writing environments?

9. Is there any important, new foundational knowledge in technical communication that

Swazi women need to learn? If so, what trends do you see?

10. Is there anything you need to help your organization help Swazi women to combat their oppression? Are there any documentation projects that can help your organization to achieve this?

QUESTIONS FOR NGO DIRECTOR, Interview #2

1. How do the history of Swaziland and/or the history of women in Swaziland affect what your organization does?

2. Swazi people frequently use metaphors. Do you believe this use affects their ability to be

heard? For example, is it the reason why their grievances are not addressed and/or their rights are not addressed appropriately?

3. How is your organization considering the use of metaphors? If so, can you provide me

with an example (e.g. letter or other communication)?

4. How do you think that the use of metaphors could help communicate with Swazi women?

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5. How did Swazi women voice out their grievances to the authorities in the past? Did they

directly approach the authorities or did metaphoric language use affect the High Court ruling in February 23, 2010?

6. How do you deal with the challenges of your working and living environments?

7. How do you use visual rhetoric in your organization? Can you provide me with examples? Is this use beneficial?