Kumahla Ndinyuka [Trials & Tribulations]

Kumahla ndinyuka omhlaba,

ndidla ngolumka ndifane naye u-Raymond Mhlaba,

ndilandele yona indlela,

kanye njengaye no-Nelson Mandela,

ndithi ezindzulwini zobusuku,

ndime njengaye utata u-Walter Sisulu,

andisathethi ngayo ingqondo yemveli,

iqhawe lomzabalazo utata u-Govan Mbeki,

ufane wazibuza ukuthi ndingubani,

ekugqibeleni sakubakunye naye no-Hani,

andisayikubanjwa nayimilambo,

ndohlala ndili-Comrade lika-Oliver Tambo!

Translation of this praise poem – an ode to the stalwarts and freedom fighters of the liberation movement, which is originally written in my ethnic South African language – isiXhosa:

Through the trials and tribulations of this world,

Jus’ like Raymond Mhlaba I partake wisdom from His Word;

Directed on the path I shall walk,

As part ‘n parcel of Nelson Mandela’s stalk;

In the midst of the night I shall stand tall,

In the image of Walter Sisulu ‘n all;

I speak not of instinctive intelligence,

As in freedom fighters of Govan Mbeki’s caliber, at a glance!

You may have asked yourself who I am?

We shall be reunited with Hani in the end,

Not even the most perilous of rivers can stop me,

For a comrade of Oliver Tambo I’ll forever be!

 

© Gcinuxolo ‘Gcina’ Yawathe. 2010

Marikana (by Xolile Mgijima)

Mgcineni ‘Mambush’ Noki Marikana Massacre e1408618772109 Marikana (by Xolile Mgijima)Mzi wakowethu, Sizwe sasekhaya

Ma-Afrik’amahle, Sizwendin’esintsundu

Kwakhona lelo xesha leenkumbulo

Sikhumbul’ukuwa kwabantwana bomgquba

Sikhumbul’ukuwa kwabantakwethu

Sikhumbul’ukuwa kwemidak’emnyama

Sikhumbul’umbon’ombi wokugraywa kwamadod’elizwe

Isankenteza nangoku loo ngxokolo naloo ngxolo yevolovolo

“dudu—dududu—dudududu” Lahlanz’iselwa waqhawuk’unobathana kwabaninzi

Sikhumbula loo mini bantwana basekhaya

Marikana, Marikana, kanti kwenzeka ntoni?

Owu! Owu! Marikana

Yenzek’intlekele madoda

Zatyakatywa zagraywa iintsika zemizi

Aw’amadoda kwashek’abahlolokazi

Zashek’iintsana ziinyembezana ngokuwa kooyise

Sivakel’isanxwe sesikhalo ndawo zonke

Yasik’inimba koonozala xa bebon’umhlola

Xa bebukel’ishwangusha lokutyakatywa koonyana

Sikhumbula loo mine yeshwangusha kumhlaba weAfrika

Marikana, Marikana, kanti kwenzeka ntoni?

Kanti kwenzeka ntoni kule Marikana

Kanti yaqala phi na lempi?

Ndiyabuza mz’omhle ndicel’impendulo

Omny’ukhomb’omny’esweni, omny’uvikel’elakhe

Yhini na madoda sesaphelelwa zizazela na?

Siphi n’isazela sakho Afrika?

Asisayoyiki n’ingqumbo yeminyanya xa sitshila kanje?

Marikana, Marikana, kanti kwenzeka ntoni

Kodwa noko kunjalo sizw’esimnyama

Thulani zihlobo ningakhali

Thulani bahlobo ningasoli

Sulan’ezonyembezi maAfrik’amahle

Bayekeni bagqum’umbona ngamakhasi,

Kodwa won’umoya uzakufika uvunduze

Kuba kaloku akukho nany’efihlakala kuphele

Azakuniphendulel’amanyang’esizw’esintsundu

Uzakuniphendulelal’uMdali wen’uQamata

Marikana, Marikana, kuzobuya kulunge

(By Xolile Mgijima)

UDULI

Uduli Xhosa marriage wedding UDULI Uduli – Ukwenda kwentombi ligugu, ibhongo neqhayiya kwaNtu.Kuba luvuyo nemincili kwikhaya lakulo ntombi kanti nakwi khaya lakulo myeni,kaloku ngoku ziyafezekiseka iziyalo awayeziyalwe mhla ngejaka.Ukhumbule kaloku mlesi amaXhosa athi ingcwaba lentombi lisemzini.
Intombi elotyolweyo ayiziyeli emzini iyasiwa ngabantu bakowayi kanti nokuba ithe yagongxiswa ingasiwanga iphinda indlela ibuyele kowayo asakube amakhaya ethethile axoxa ngayo. Xa isisiwa emzini kuyabotshwa, iqokelelelwa izipho ezakufika izisebenzise emzini ukuze ingasokoli.Kwezo zipho ke ithi ihambe nazo xa isiya emzini kuquka iinkomo ezintathu:Inkomo yenqakwe le yinkomo elithokazi nesisipho sikamazala esivela kulontombi,Eyesibini yinkomo yobulunga, yona yimazi yenkomo enethole elibango lomtshakazi nayinikwa likhaya lakhe ukuze asenge angalambi yena nabantwana. Inkomo yempothulo,yinkabi yenkomo eqinileyo nengumnikelo wekhay
a nefika ixhelwe ze kuthathwe inyongo yayo idityaniswa naleyo yaleyo ibixhelwe ngabakulo myeni , ziphalazwe emthonyameni ukumanya eso sibini.Sinenkolo ethi nesosibini akukho mntu onakusahlula sakufana nezonyongo zenkome kulomthonyama……Makhe nditshaye!!!

Nelson Mandela Timeline – Little Known Facts You May Not Know About Dalibhunga

Nelson Rholihlahla Mandela Former President of South Africa e1405764708874 Nelson Mandela Timeline – Little Known Facts You May Not Know About DalibhungaRevolutionary hero and anti-apartheid icon, Nelson Mandela is among the most famous and well-respected political activists of all time, and after serving 27 years in prison, he became South Africa’s first democratically elected Black president in 1994.

From his earliest days as a descendant of South African royalty, the Thembu Kingdom to his activism against racism and apartheid in South Africa, Mandela and his heroism has literally created history for more than 75 years. But even international icons such as Mandela have little-known facts in their backgrounds.

Few lives have been thoroughly chronicled as that of  former South African President Nelson Mandela, who passed away on 5 December 2013 at the age of 95.

Below is a Nelson Mandela timeline outlining some of the key events in his life.

Parents: Father: Gadla Henry Mphakanyiswa, Mother: Nonqaphi Nosekeni Fanny. Mandela’s father, Gadla Henry Mphakanyiswa, was a local chief in the Transkei region and had four wives,  four sons and nine daughters, who lived in different villages. Nelson’s mother was Gadla’s third wife, Nosekeni Fanny, who was daughter of Nkedama of the Right Hand House and a member of the amaMpemvu clan of Xhosa.

Nelson Rholihlahla Dalibhunga Mandela, the son of Chief Mphakanyiswa (Gadla) kaMandela kaNgubengcuka kaNdaba kaZondwa kaTato kaMadiba kaHala kaDlomo kaNxeko ka(Mboti?) kaNtande kaToyi kaCeduma (Cedwini) kaDunakazi kaBhomoyi kaThembu kaNtongakazi kaMalandela kaNjanya kaMbulali kaZwide…!

Clan Names (Iziduko): Dlomo, Madiba, Yem-Yem, Vela bambhentsele, Sophitsho, Ngqolomsila, Tubhana, Qhumpase, Ntande, MThembu, Ncikoza, Mtshikilana, Malangana, Bhomoyi! MThembu obhuzu-bhuzu. UNontsedwane, ooMaqath’alukhuni, ongengomXhosa, onguMThembu, kodwa ethethisiXhosa.

Date of Birth – July 18, 1918: Rolihlahla Dalibhunga Mandela is born in Transkei, in the Eastern Cape of South Africa. A member of the Madiba clan. Nelson Mandela was born into the royal Thembu family. His tribal name, “Rholihlahla,” means “troublemaker.” He is later given his English name, Nelson, by a teacher at his school. Mandela was baptized a Methodist. By the time of Rholihlahla’s birth in 1918:

  • Most of Black South Africans’ land had been legally stolen for 5 years through the Native Land Act of 1913.
  • The ANC was 6 years old, having been started in 1912 as a result of the Land Act that was about to be legalised, and many other injustices to African people. Born in the mind of Pixley ka Isaka Seme having realised that all Black Africans had a common enemy, the white European settlers and that all African had to come together, united against this enemy and put aside their tribal differences.
  • The Union of South Africa was 8 years old (A union of Afrikaaners & British settlers that had fought in the Anglo-Boer War of 1899 – 1902), uniting for the control of the Economy of South Africa and oppression of the indigenous people, led by Louis Botha then General Jan Smuts.
  • It had been 24 years since Pondoland, one of the last native lands to fall under British control, in 1894.
  • It had been 34 years since the passing of King Ngangelizwe in 1884, the grand-father of Thembu Chief Jongintaba Dalindyebo, who later became Rholihlahla’s guardian, after the passing away of Chief Mpakanyiswa
  • The Xhosa people had lost their independence for 40 years (having lost their independence in 1878/9 to British settlers, after the last “Frontier War”)
  • It had been 62 years since the unfortunate incident of Nongqawuse & Cattle Killings of 1856 which led to Black people having to seek employment from the white European settlers for the first time in their lives to survive. A pattern that still continues to this day.  Before then, most Black people were self-employed, they had vast amounts of land to plough and feed their families, and had vast food reserves, should there be a drought or any other natural disaster.
  • It had been 83 years since the beginning of a systematic conquest of AbaThembu (Tembus), AmaMpondo (Pondos), AmaBhaca, AmaMfengu (Fingoes) and Xhosa communities in what came to be known as the Transkei and Ciskei by British commander Harry Smith and the eventual killing of King Hintsa ka Khawuta.
  • The Zulu Kingdom was 102 years old, as it was started by Shaka kaSenzangakhona kaJama kaNdaba in 1816.
  • It had been 139 years since the beginning of “Fronteir Wars” or Wars of Resistance to white settlers invading the land of the Southern Nguni people…

1919: His father is dispossessed of his land and money on the orders of a white magistrate after his refusal to obey an 1927: Nelson Mandela was 9-years-old when his father died of a lung disease.  The acting chief of the Thembu clan, Jongintaba Dalindyebo becomes his guardian and ensures he receives an excellent education 1934: Mandela went through the ancient Xhosa Tradition of initiation at the age of 16, a tradition that marks the transition from being a boy to manhood. He was then given his  name, DalibhungaDalibhunga means founder of the council, or convener of the dialogue. Convening a space for dialogue for purposes of turning adversaries into allies is one of Dalibhunga’s greatest achievements.

earliest known photo of nelson mandela at healdtown 1937 to 1938 photo by Ardon Bar Hama e1405765218949 Nelson Mandela Timeline – Little Known Facts You May Not Know About Dalibhunga

Earliest known-photo of Nelson Mandela at Healdtown College 1937-1938 photo by Ardon Bar/Hama

1937: Moves to Healdtown attending the Wesleyan college in Fort Beaufort. 1939: Nelson Mandela enrolls in University College of Fort Hare. Studied for a B.A. and met his lifelong friend Oliver Tambo. 1940: Nelson Mandela expelled from Fort Hare due to his involvement in a boycott of the Students’ Representative Council against the university policies. Moves to Johannesburg to escape an arranged marriage and experiences the system of apartheid which forbade the black population to vote, travel without permission or own land. Worked as a guard at a mine and then clerk at a law firm. 1942: Nelson Mandela earns a bachelor’s degree via correspondence through the University of South Africa 1943: Nelson Mandela begins studying for law degree at University of Witwatersrand whilst living in Alexandra. Joins the African National Congress (ANC) as an activist 1944: Forms the Youth League of the ANC with Ashley Peter Mda, Oliver TamboWalter Sisulu with Anton Lembede as the first President. Marries his first wife Evelyn Ntoko Mase. 1945: Nelson Mandela and Evelyn Mase celebrate the birth of their first childThembekile. The couple had three children but the marriage breaks up in 1957 as his political activism was intensifying. 1948: South African government (Afrikaner-dominated National Party) limits the freedom of black Africans even more when the apartheid policy of racial segregation is introduced across the country, after the National Party won the elections & DF Malan becoming President of the country.

1951: Nelson Mandela elected president of the African National Congress Youth League, which he’d co-founded in 1944.

1952: Nelson Mandela convicted of violating the Suppression of Communism Act and sentenced to nine months in prison; founded the first black law firm in South Africa’s history with fellow lawyer Oliver Tambo providing free or low-cost legal counsel to many blacks who would otherwise have been without legal representation.  Mandela was prominent in the ANC’s 1952 Defiance Campaign.

1955: Freedom Charter adopted at the Congress of the People, in Kliptown, Soweto calling for equal rights and a program of the anti-apartheid cause.

December 5, 1956: Accused of conspiring to overthrow the South African state by violent means with 155 other political activists and charged with high treason. The Treason Trial of 1956–61 follows and all were acquitted.

1957: His marriage of 13 years to his first wife Evelyn Ntoko Mase breaks up due to his increased political activism.

1958: Divorces Evelyn Ntoko Mase and marries Nomzamo “Winnie” Madikizela, a social worker, and the couple have two daughters. Their marriage ended in separation in April 1992 and divorce in March 1996.

1959: Parliament passes new laws extending racial segregation by creating separate homelands for  major black groups in South Africa. The ANC loses most of its financial and militant support when members break away to form the Pan Africanist Congress (PAC) under Robert Sobukwe and Potlako Leballo.

1960: Sharpeville Massacre: Police kill 69 peaceful protestors and the ANC is banned. Mandela goes into hiding and forms an underground military group with armed resistance. Though Mandela rejected violence, he co-founded the militant Umkhonto we Sizwe 1961: South Africa becomes a Republic on May 31 and Queen Elizabeth II is stripped of the title Queen of South Africa and Hendrik Frensch Verwoerd intensifies apartheid. Mandela issues a call to arms and becomes the ANC leader of the newly formed Umkhonto  we Sizwe a guerrilla movement at the All-In African Conference as its “Volunteer in Chief” in 1961. Its founding represented the conviction in the face of the massacre that the ANC could no longer limit itself to non-violent protest; MK launched its first guerrilla attacks against government installations on 16 December 1961 as a form of retaliation to the Apartheid government. August 5, 1962: Arrested after living on the run as the “Black Pimpernel” for seventeen months and was imprisoned in the Johannesburg Fort, where the Constitutional Court of South Africa now sits.

October 25:  Nelson Mandela was sentenced to five years in prison but again goes on the run.

October 1963: Charged with sabotaging the government.

June 12, 1964: Captured and convicted of sabotage and treason, Nelson Mandela is sentenced to life in prison at the age of 46, initially on Robben island where he would be kept for 18 years. Mandela was also held at Pollsmoor Prison and Victor Verster Prison during his 27 year sentence. Mandela’s eyesight was permanently damaged from sun glare while being forced to work in prison without sunglasses.

1965: Rhodesia gains its independence from the British and only whites are represented in the new government

1968: His mother dies and his eldest son, Thembi, is killed in a car crash but he is not allowed to attend either of the funerals.

1974: Rhodesia is expelled from the United Nations due to its policy of apartheid

1976: Over 600 students are killed in protests in Soweto and Sharpeville. Steve Biko, who had stepped-in to fill the leadership vacuum left by the banning of the ANC, PAC & other parties, and the arrest of other leaders, including Mandela, played a big role during this time, inspiring the youth to stand up against oppression.

1977: Steve Biko, leader of the protest movement, is killed while in police custody

1980: The exiled Oliver Tambo launches an international campaign for the release of his friend. Zimbabwe gains its  independence & Robert Mugabe its President. President Ronald Reagan considered Mandela a communist terrorist and worked against the African National Congress.

1983: The government allows farmers to re-arm and protect themselves from black dissidents

1984: Government sources declared that since 1983, black dissidents have murdered 120, mutilated 25, raped 47 and committed 284 robberies

1985: Nelson Mandela turns down offer from South African President PW Botha to leave prison on condition that he ‘”unconditionally rejected violence as a political weapon”. Mandela spurned the offer, releasing a statement through his daughter Zindzi stating “What freedom am I being offered while the organisation of the people [ANC] remains banned? Only free men can negotiate. A prisoner cannot enter into contracts.” When Stevie Wonder dedicated to Mandela his 1985 Oscar Award for the song “I Just Called to Say I Love You,” Wonder’s music was banned by the South African Broadcasting Corporation (SABC).

1986:  Sanctions against South Africa tightened costing millions in revenue Dec. 7, 1988: Nelson Mandela moved from Pollsmoor Prison to Victor Verster Prison, where he’s held in a cottage for 14 months

1988: Amnesty is announced for all dissidents – 122 surrender.

Feb. 2, 1990: South African government lifts ban on ANC

Feb. 11, 1990: President De Klerk lifts the ban on the African National Congress (ANC). Nelson Mandela released after 27 years in prison. The ANC and the white National Party begin talks on forming a multi-racial democracy for South Africa. In the days following his release from prison in 1990, Mandela stayed at the home of Archbishop Desmond Tutu.

1991: Nelson Mandela becomes President of the African National Congress (ANC). The International Olympics Committee lift a 21 year ban on South African athletes competing in the Olympic Games. Mandela appeared in the 1992 film “Malcolm X.” Tours USA. April 1992: Separates from Winnie Mandela after she is convicted of kidnapping and being an accessory to assault

Dec. 10, 1993: Nelson Mandela and Mr. de Klerk are awarded the Nobel Peace Prize

April 26, 1994: Free Elections where black South Africans are allowed to vote for the first time. Nelson Mandela runs for President. The ANC won 252 of the 400 seats in the national assembly

May 9, 1994: Nelson Mandela becomes South Africa’s first democratically elected black president. He appoints de Klerk as deputy president and forms a racially mixed Government of National Unity.

Watch Nelson Mandela’s 1994 Inaugural Address Below:

1995: South Africa hosts the 1995 Rugby World Cup and South Africa wins. Nelson Mandela wears a Springbok shirt when he presents the trophy to Afrikaner captain Francois Pienaar. This gesture was seen as a major step in the reconciliation of white and black South Africans

July 6, 1995: Nelson Mandela receives Honorary Doctorate from Seoul National University

March 1996: Nelson Mandela divorces Winnie Mandela

July 18, 1998: On his 80th birthday, Nelson Mandela marries Graca Machel, his third wife and the widow of the former president of Mozambique, and ally on South Africa’s freedom struggle, Samora Michel, who had died 12 years earlier.

1999: Nelson Mandela steps down as South Africa’s president after one term in office in favor of Thabo Mbeki, who was nominated ANC president in 1997. Tours the world as a global statesman

2000: Appointed as mediator in the civil war in Burundi

2001: Nelson Mandela is diagnosed and treated for prostate cancer with radiation. Prior to his death, he was the only living person to be made an honorary Canadian citizen.

2003: Attacked the foreign policy of U.S. President George W. Bush. Later that same year, he lent his support to the 46664 AIDS fundraising campaign. The initiative was named after his prison number

June 1, 2004: Nelson Mandela officially announces that he would be retiring from public life at the age of 85.

July: Flew to Bangkok to speak at the XV International AIDS Conference.

July 23: Johannesburg bestowed its highest honor by granting Nelson Mandela the freedom of the city

January 6, 2005: His son, Makgatho Mandela died of AIDS

July 11, 2010: Nelson Mandela appears at the World Cup in Soweto

July 18, 2012: Nelson Mandela marks his 94th birthday in Qunu, Eastern Cape

June 8, 2013: Nelson Mandela hospitalized with a lung infection, said to be in “very serious” condition.

December 5, 2013: South African President Jacob Zuma announces that former President of South Africa and freedom fighter Nelson Mandela had left the world a dimmer place with his passing.

Watch A Short Bio On Nelson Mandela’s Life Below:

Currently: Most black South Africans think that they are really true “FREE”, since most of the segregative & restrictive laws of the Apartheid regime are no more. They think that the STRUGGLE is over… This thought usually comes as a result of not having a proper background to the STRUGGLE and the role that Nelson Mandela played in it. Well, the struggle is far from over. To this day, more than 80% of South Africa’s land is still in white European settlers’ hands & control, not all of them though, but a few males who own a vast majority of South Africa’s rich land. The economy of the country is still in the hands of white monopoly capital, while the majority of black South Africans are still poor, and those are employed don’t realise that they are just a pay-check or two away from poverty. Principles that Africans people valued and used, such a Food reserves, are today nothing but just something in history. During the days of real independence of African people, actually, until recently, there would be enough maize & sorghum stored in reservoirs to last at-least a year. Whereas today the whole nation is at the mercy of big retailers, who control the food industry.

The struggle begun in 1652, when the first European settlers came into South Africa. This STRUGGLE has been fought by some of the bravest sons & daughters Africa has ever seen. King Hintsa of the Xhosa died in battle in 1835 fighting in this STRUGGLE. King Sekhukhune of the Pedi people fought bravely against colonisation & daily light robbery of the African land. King Cetshwayo of the Zulu Kingdom fought like a lion that he truely was, ISILO! and gave the British a scarce they’ll never forget when his warrior defeated the British soldiers in the battle of Isandlwana in 1879. Unfortunately the victory was short lived, as the British came back with more force and crushed the mighty Zulu Empire at the Battle of Ulundi the very same year. This event is so important because it officially signalled the beginning of the darkest period in the history of African people in the south of the continent. The Honourable Chief Nelson Mandela took the STRUGGLE baton from these warriors and did his very best with his comrades. They indeed did finally achieve victory in the battle of Apartheid, but the war is not yet won. The land is still in the hands of the minority of the land, and the majority, which is Black people are still living is squalor. It was because of this very reason that Mandela, Govan Mbeki, Walter Sisulu, Oliver Tambo all agreed to pass on the baton, and that “It in your hands”.

Iziduko zakwaNtu (Ngokwezizwe zamaNguni asemazantsi)

Xhosa men in tradional clothing talking in a village mountains behind Iziduko zakwaNtu (Ngokwezizwe zamaNguni asemazantsi)Eligama elithi “AmaXhosa” kwezintsuku siphila kuzo lidla ngokusetyenziswa ukuquka unintsi lwezizwe eziseMpuma Koloni. Eneneni iMpuma Koloni inezizwe ngezizwe ezinobuKumkani bazo. Umzekelo: AmaXhosa iKumkani yawo ngu Kumkani u Sigcau, Ahh! Zwelonke! isizukulwana sikaTshawe Komkhulu eNqadu kuGatyana (Willowvale). AbaThembu iKumkani yabo ngu Kumkani u Buyelekhaya Dalindyebo, Ahh! Zwelibanzi! eBumbane Komkhulu eMthatha. Kube kho amaMpondo aseMpuma nawaseNtshona, nawo aneKumkani zawo. Kubekho AmaBhaca akummandla waseMount Frere, nawo aneKumkani nawo uKumkani uMadzikane wesibini Diko, Ahh! Thandisizwe! eLundzini Royal Kraal, eNcunteni.

Kanti AmaMpondo wona aneeKumkani ezimbini, eyamaMpondo aseNtshona eseNyandeni (Port St. Johns) nawaseMpuma eQawukeni (Lusikisiki) neyinzala kaKumkani uFaku ka Ngqungqushe ka Nyawuza ka Thahla ka Ndayeni ka Chithwayo ka Bhala ka Gangatha ka Ciya ka Cabe ka Ncidise ka Msiza ka Tobe ka Ziqelekazi ka Hlambangobubende ka Santsabe ka Mthwa ka Sithula ka Mpondo ka Njanya ka Sibiside.

Iziduko zakwaNtu ngokwezizwe zamaNguni asemazantsi elizwekazi lase Afrika. (Southern Nguni)

 AmaXhosa (Omthonyama)

  • AmaTshawe – Mdange, Tshiwo, Nkosi Yamntu, Ngcwangu
  • AmaKhwemte – Dabane, Gqabaza, Sgadi, Mekhi, Ntswentswe, Fulashe, Nojaholo, Ncibane, Qhanqolo, Ntlokwenyathi, Ngququ, venge.
  • AmaNkabane –  Majeke, Mayeye, Mthiwembotyi, Noqazo, Ndluntsha, Ntleki
  • AmaJwarha - Mtimka, Mazaleni, Jotela, Khatiti, Mnangwe, Mayarha, Mbelu, Ndabase, Bantw’abahle noba bapheth’ izikhali,
  • AmaKwayi -  Ngconde, Togu, Ubulawi, Ngcond’oneentshaba
  • AmaCirha - ooNcibane, Khawuta, Nojaholo, Mhlantla, Nyembezana, Mhlathendlovu, uDlakalashe, Ntswentswe, Qhanqolo, Ntlokwenyani, Sihlobo SikaPhalo, Hloml’iphuthi lidala linempondo, MGcaleka
  • KrilaMbamba, Thangana, Bodlinja, Mbamba, Krila, Rhaso, Mbombo, Gcaleka, Nkomo zibomvu namathol’azo, Nqele, Bhurhu, Mayisithe, Nomazele,  Gobingca, bhukuxa umthondo uwujongise emntwini
  • Qocwa – Zikhali Mazembe, Jojo, Tiyeka, Butsolo Beentonga, Mbizana, Mabombo
  • Mtakwenda - Leta, Libele, Tyebelendle, Ngcwadi, Kwangeshe, Mentuko, Mboyi, Solizembe
  • Thangana - Krila,Mtengwana, Rhaso, M’bamba, Bodlinja, Gobingca
  • Tyani – Mduma, Mbengo, Gabela, Zotsho.

AbaThembu

  • MadibaDlomo, Madiba, Yem-Yem, Vela bambhentsele, Sophitsho, Ngqolomsila, Tubhana, Qhumpase, Ntande, MThembu, Ncikoza, Mtshikilana, Malangana, Bhomoyi.
  • AmaNtande – Dlomo, Sopitsho, Ngqolomsila, Zondwa ziintshaba
  • mQithi - Ndinga, Nkomo ayizali izala ngokuzaliswa, uRhadu, uNomsobodwana, uSopitsho uNgqolomsila uYemyem uVela bembhentsele, Zondwa, MThembu)
  • Ndungwana – u Bhejula uDiya uMaqath’ alukhuni, uVelabembhentsele uHala.
  • amaNgxongo, oontsundu, bhomoyi zondwa zintshaba, osophitsho.
  • AmaGcinaXhamela, Helushe, Ncancashe, Magwebulikhula, Malambedlile, Nokwindla, Thyopho ka Phato owathyaphakela eXonxa , Gabul’ ikhula, Malamb’ayendle aty’ igusha athi ziz’ duli zethafa, Nxego, Butsolo beentonga, Dlelanga, Ntlonipho (Bahamba bepheth’isali – ihashe bakulifuman’emlungwini, izinto zabantu abazibi koko bayazigcini, bathi iigusha ziziduli zentaba)
  • Qhudeni – UMthembu, uThukela, uQhudeni, uMkhubukeni, uGoza, uMpafane, uMthembu obhuzuzu, odla amathibane az ‘indlala iwile.
  • Maya – oMaya, oYem Yem oSophitsho, oMagwa, oNgqolomsila, oBhomoyi
  • Mpangela -Mvinjwa, Rhoshana, Ndlazi, Dlomo, Sibetho, Magwala, Gwadzi elisilika bubuhle.
  • Mpemvu - uJali ,uJuda, uNtlotshane, Bumela, uNgciva
  • Ndala - Ndala ka Momamana, uMncotshe, Msunu Sdumbu, Thole, Ngxunga Smukumuku, Ndithinina )

AmaBomvana

  • Gebe (Mgebe/ Hegebe) –
  • Tshezi – uTshezi, uTenza, uFakade, uSaliwa, uJalamba, uSkhabela, uCetshane, Mqal’ ongangenduku, Njilo-njilo kuya ngaselwandle, Nkonjan’emnyama ibhabha emafini, uKhayi, uGagashe into ka Ganya, uNdela, uNeneza, iNkonjane emnyama ebhab’ emafini, iinzwana zakwaBomvana, iinto ezinomkhitha kodwa zimithond’wemide, iNyoka emnyama ecanda isiziba, uMkhonto, uMalala nentombi ivuke ithi bhuti ndizeke noba kungeshumi leesheleni, inkosi ezingazange zibutheng’ubokhosi. Zinto ezityafileyo ingathi zidla umcuku.
  • Gqwarhu - omhlophe, Khawu, Ntenge, Mtabasa ka Dingana, Jalamba

EzamaGqunukwebe

  • AmaGiqwa –  Mvamba, Jingqi, Jikijwa
  • OoSithathu – Chisana, Ndebe, Hase
  • AmaNqarhwane –  Ziduli, Hintsabe
  • AmaSukwini –  Dibashe, Lawu
  • Tshonyane, Chungwa, Dikiza, Sawu, Tota, Simke, Khwane, Hani, Zulu, Mthuzimele,  Gqunukhwebe, Nkomo z’bomvu .
  • Cethe – Chizama, Mlanjana, Bhurhuma, Ncenceza, Mbambo zinomongo, yint’ety’inyama ekrwada, uHani, malahl’aluthuthu ayatshisa wawanyathela ungafa
  • Gqunu
  • amaGqwashu
  • Sithathu

AbeSuthu

  • AmaNgqosini -  Gaba, Mjobi, Thithiba, Cihoshe, Nozinga, Mnt’womlambo, Thikoloshe, Ndoko, Mbokodw’emnyama Kahili, Msuthu)
  • AmaMfene – Hlathi, Lisa, Jambase, Sanzanza, Canzi, Buswayo, Zangomva eliweni, Msuthu.
  • AmaMvundle –  Ncilashe, Msuthu, Bhayi, Khetshe, Mkhumbeni
  • Mvulane – Umsuthu, Mvulane, Ncilashe, Nyok”emnyam’ecandiziziba, Nja ziyaf’lathena ngathi azifunani kanti zenzimikhuba, Vumba lempongo liyanuka, Ozalwa nguThamsanqa, ozalwa nguSmamane, kaMvimbi, kaMaxambele, Phezu koMbhashe, kwintili zeBityi. Lufafa olude!!! Umdak’omnyama ongeva sepha.. Zithini ezakho izibongo? Enye indlu yaseMamvulaneni,
  • Mkhumbeni – Bhayi, Khetshe, Vundle, Ncilashe, Inyok’emnyama ecandiziziba, uGwaca, uMevamhlophe, uCamsholo, uNomtshoni, umthokrakra ongatyiwa nazibhokhwe, uZawukana, uMsuthu..
  • Maduna – Nokhala, Msuthu, Gubevu, Jiyane, Mpungushe, Mandl’amakhulu, Sivunguvung’ esawis’ indoda emahlangeni, imamba kandidini ngoba ngimesabile, uNokhala owawela ngempalazo eyaphalazwa ngamadoda, Maduna omuhle ngekhala lakhe, isilo esinamadevu emlonyeni, Ngaculende emabalabala njenge ngwe, iinkomo ezingqukuva azibuyi emzini xa bekulotyolwe ngazo, Ngub’engcuka, Tiba,  Mvelase, Salathiso, Novikothek’ukuthetha, Mlamb’unqolintaba, UMaduna owaqengqeleka kwiintaba zoLundi wawela umlambo Ithukela ebhinqe izikhakha. Madun’edakeniiii!!!! Malobola ngez’ngadane osaba ezine’mpondo zahlaba abakhwekazi. Laduma izulu uMagqakaza ubengasekho ekhaya!!!
  • Gambu - Memela, Msuthu Nontuli, Ngwekazi
  • Ndzaba - Msuthu, Bhili, Mancoba, Gase, Mwelase, into ezehla ezintabeni/ezinkahlambeni zishubele ngenqatha lehashe…

EzamaMpondo 

  • OoNyawuza –  Nyawuza – Faku ofakayo, ungathi uyifakile kanti uyikade eboyeni, Yindlana, Dakhile, Thahla,  Ndayeni, Mpondo, Hlamba ngobubend’amanz’ekhona
  • AmaNtlane –  Mfusana, Ndendela, Gxididi
  • AmaZangwa – Khwalo, Mlanjana, Ncuthu, Sohobese, ooNkuma
  • Khwalo – Mzangwa, Ncuthu, Mlanjana, Mpondozephela, Ungqoqwana, Sohebese
  • Khwetshube
  • Tshomane
  • Khiwa - Qwebeda, Khonjwayo,Ngcekula, Ndzondela, Hlaka, Ngetu, Phoswa, Silwanyana, Makalanyana, Sikhehlana
  • Khonjwayo – uChithwayo uzala uKhonjwayo, uKhonjwayo azale uKhiwa, uKhiwa uzele uNgcekula(Inkosi eyayiphethe ngexesha lakudala ihlonitshiwe)uNgcekula uzele uNdzondela kwindlu yake enkulu(Great House) ,noNtsikinyani ekunene(Right House).UNdzondela wazala uHlaka, uHlaka wazala uNgetu, uNgetu wazala uPhoswa, uPhoswa wazala uSilwanyana, uSilwanyana wazala uMakalanyana, uMakalanyana wazala uSikhehlana, uSikhehlana yena uzala uTatana. Ngoku singena kwinzala yendlu yasekunene kaNgcekula, uNtsikinyana uzele uMakhanda, uMakhanda wazala uNogemane kwiGreat House, kwiRight house wazala uThungana. Masiqale kwindlu enkulu, uNogemane uzele uGwadiso(Dumile), uGwadiso wazala uGodloza, uGodloza yena wazala uNtenteni, uNtenteni wazala uGobizithwana(uZwelidumile) waza ke yena uGobizithwana wazala uDumisani inkosi enkulu ephethe isizwe samaKhonjwayo ngoku. Kanti ke uThungana yena wobunene buka Makhanda uzele uSithelo, uSithelo wazala uPhonyela, uPhonyela wazala uMakhizinyani, uMakhizinyani yena wazala uHlathikhulu, uHlathikhulu yena uzala uThulani.

EzamaMpondomise

  • Jola – Mphankomo, Jolinkomo, Phahlo, Qengeba, Mthwakazi, Sabe, Ndleb’endlovu, Mzi welanga. Somarhwarhwa, Ngwanya, Somadolo, Zwelibanzi, Marholisa, Nomakhala, Njuza, Sthukuthezi, sithandwa mhla kukubi, hoshode, hakaha, mfaz’ obele ‘nye omabele made, oncancisa naphesheya komlambo. Yeyesa, Chirwa, Lembethe, Mgema, Mfaz’obelelide, Gcuma, Ndzabela, Thole lenkwakha, Isibhekubhu esibhebhesha sakulo Yokazi. EsiMpondo zisibhebhelele Ngubholokodl’uphila kuzenzela Mayaba, Ngubo ayinxitywa, Mbarha, Bhukhana, Hobo, Zwelibanzi, Zanemvula, Vambane, Ithole lomthwakazi, Mqeke, thayithayi kade bemthibela, mpumlo engqongqosholo njengengulube, ubholokodlela kuphila kuzenzela
  • Debeza – OoJebe, Nonyanya, Nongoqo, Mbeka, Ntshiyini Bathi uqumbile, Khonkcoshe Mbokodo engava mkwetsho, Xwebisa, Nomanjiya, Mgod’ongeva mkhwitsho, Shleka nanja, Longw’elingacholwa nangabafazi. (ubuKumkani bamaMpondomise bulapha, kummandla wase Tsolo, Qumbu & Mthatha)
  • AmaQadi – Dosini, Ngwenya, Ngcwina
  • AmaMpinga -  Senzwa, Mawawa, Wawuzile, Bholokoqoshe, Ntoyomntwana ingaphuma uboya ilingene abadala, ingaxhonywa exhantini seyiyeyezinja (ooMpinga ngamaMpondomise uMpinga uzalwa nguNtose)
  • AmaMpehle – Vengwa, Dikana, Cabashe, Nohushe
  • Skhomo – Umntu womlambo,Tshangisa, Mhlatyana, Rhudulu, uNxub’ongafiyo ofa ngokuvuthelwa, Mngwevu, Jola, Manz’amnyama, Qengebe, Mhaga, Oshode, uNjanye, uNcuku, Zitha, Ngcengane, Bodlinyama, Nonkasa, Ufak’inyama emlanjeni iphum’ivuthiwe, uWashota, intonga yokugqugqisa amankazana phezu komlanjana. Njuza, Nabela Mntwini, Gaduka, Mduma, Zulu khaya labangcwele, Mngwevu, Mpondomise, Ath’amanyamadoda ebal’inkomo abe yena ebal’inkwenkwezi. Isilo somlambo apho zihlelikhona ingwevu zethu ziphulula uswazi lokuqeqesha oomakoti zibafundisa ukuhlonipha ikhaya. Omathandwa mhla kukubi, Hlakanakwena!
  • Gxarha -Cwerha, Vambane, Mahlahla, Mlawu, Potwana
  • AmaNgxabane
  • OoNgcitshana
  • OoNxotha
  • AmaQadi – Dosini, Mqadi, Ngqwili, Nondlobe,Ngcwina, Ngwenya
  • OoGcanga
  • OoDosini
  • Nxuba - Mduma, Rhudulu, Mngcengane
  • AmaNgwevu
  • OoQhinebe – Gqugqugqu, Zithonga-zithathu, Haha, Njemnyama, Nondela, Phazima, Mpondomise, Mlunjwa, Phalela, Mkhomanzi, Duka namahlathi, Umth’ omde owavelela eHoyita!
  • OoMhaga – (noSabe, Amawel’ukuzana, uQwetha noGqubushe)
  • OoMabhengu
  • OoMnjuza
  • OoBhukwana – ooMbara, Mtshobo, Phaphulengonyama, Into ezingaphathwa mntu ngoba zizinkosi ngokwazo
  • OoZongozi - ooSenzela ooPhondo liyagexeza (bazalwa nguNtose kaCirha ikumkani yamaMpondomise, hayi lo wamaXhosa)
  • OoNdobe
  • OoFola
  • OoNxasana – NguSikonza, uNxasana, uTotoba, uDunjane, uMalilelwaziintombi zithi ndizeke, adinamama andinatata, uBhili, uMagazo, uLunguza, gastyeketye umbona obomvu othandwa ngabantwana
  • OoNqana
  • OoDedeza
  • OoKrancolo
  • Magoba – ooNziphazi,
  • Mpehle
  • Skhoji – (Inzala ka William Saunders wase Scotland)

AmaMfengu (aquka amanye kumaHlubi, amaBhele, amaZizi, amaNgwane, etc.)

  • Maduna - Gubevu, Nokhala
  • Nkomo - Mntungwa, Khumalo
  • Nkwali (Mfengu/Hlubi) – Bhukula, Mkhwanazi, Nkwali ye Nkosi
  • Tolo – AmaTolo akwaNongwandla,Tolo, Nongwandla, Mchenge, MaBhanekazi, Ngwenyankomo, Dlangamandla, Zulu, Masali, Mfingo, Amajubantlantsi, Vumba lempongo liyanuka, Nozinja Ziyakhonkotha kuba zithi: Hawu! Hawu! Hawu! Xa zibon’ umnt’ ozayo, Nozinja ziyaqhingana kanti zenz’ umntwana, Umlamb’ awuwelwa uwelwa ziinkonjane kuphela zona zimaphiko made, Nkomo zikaGaxaza, Oonkuni azothiwa kuba zithezwe yinkosazana, Bona babasa amadaka eenkomo zabo, Izinto ezifuye inkomo zafuya negusha nehashe.
  • Dlamini (Zizi) – Zizi, Jama kaSjadu, Mabetshe, Bhanise, Ngxib’inoboya, Fakade, khatsini, mtikitiki, nomana ndab’azithethwa intsuku ngentsuku,bhengu, nonyathi
  • Shweme – Gqagqane, Limakhwe, Zilamkhonto, Mfene, Hlathi, Jambase, Ngangamsholo Ngcebetsha, Malilelwa zintombi
  • Ndlangisa – Thole, Gqagqane, Mcaca, Buzini, Welane, Ndlangisa, Nkonjane, Mfingo, Thombeni, Mzimshe, Lwandl aluwelwa, luwelwa ziNkonjane zona ma phiko made, uMpundeshe, uKhweleta, uDuma
  • Jama - Sijadu, Fakade, Njokweni, Ngxilinoboya, Dlamini, Zizi
  • Miya - Gcwanini, Sibewu, Sijekula, Salakulandelwa
  • Khumalo – Mntungwa, Okhatshwe ngezind’izinyawo, Nangezimfushanyana, UMkhatshwa wawoZimangele, Mbulaz’omnyama, Abathi bedl’umuntu, Bebe bemyenga ngendaba. Abadl’izimf’ezimbili, Ikhambi laphuma lilinye. Lobengula kaMzilikazi, UMzilikazi kaMashobana, Shobana noGasa kaZikode, Zikode kaMkhatshwa. Mabaso owabas’entabeni, Kwadliwa ilanga lishona Bantungw’abancwaba! Zindlovu ezibantu, Zindlovu ezimacocombela. Nina bakwaMawela, Owawel’iZambezi ngezikhali. Nina bakaNkomo zavul’inqaba. Zavul’inqaba ngezimpondo, KwelaseNgome. UNkone evele ngobus’ emdibini, Nina enal’ukudl’umlenze KwaBulawayo! Mantungwa aluhlaza! Mantungw’amahle! Bantwana benkosi, Nina bakwaNtokela! Inkubele abayihlabe ngamanxeba, Abamkhule ngezinyawo ezimfushanyana, Nezimaqhukulwana. Inyang’ abathe beth’ ifil’uZulu, Kanti isiyetheswe, Yetheswe ngoNyakana ka Mpeyana. UBando abalubande balushiy’ uZulu. UNyama yentini yawo Zimangele. UNkomo zavul’inqaba ngezimpondo, Ngoba zavul’iNgome zahamba. UNtshwintshwintshwi kaNoyanda noNdaba. Ndabezitha!
  • Nozulu, Thukela, Mchumane, Mbanguba, Kheswa, Mpangazitha, Macocobela yena onempundu ezincinci ezifuna uncanyiswa, Qhudeni, Mvelase, Mathibane, Ngoza, Sonyangashe, Makhonz’ egoduka, Mfazi uncancisa usana ngebele elinye, Thukela umlambo ongawelwayo uwelwa ziinkonjane zodwa, zona zidlisela ngamaphiko
  • Ndlela – uNdlela, uMatyeni, uNongobe, isilila gazi njengoba abanye belila iinyembezi, bakhama indoba yanyela emphandeni, amaNala amnandi njengebele likabelenyane, bhekuza enkundleni kwadadeboyise umNtambose
  • AmaBhele – (asuka kwintaba yeLenge, baqhekeke kathathu kuMaliwa, Donga nakuSiphahla-phahla,uDonga noSiphahla-phahla bangenela kumaZulu babangabakwaNtuli,uMaliwa weza kwaGcaleka,uMabandla wehlela kwaGcaleka,uMabandla waya kwaRharhabe,Bhunta uGatsheni/Gatyeni uzalwa nguNdlovu kaMasoka(Masombuka))
  • Gatyeni - Mamali,ndondela,nkomo zibomvu,nywabe, indoda uyivumi nepokoto, ocubungu)
  • Mbanjwa
  • Ndlovu - Mntungwa Gengesi Malunga Mancoba (zidlekhaya ngokuswela umalusi)
  • Skhosana - Skhosana, Novaphi, Mntungwa, Ntuthwana, msikamhlanga, uNtuthu uyeaqhuma zonke izizwe zabikelana zathi ngabakwaSkhosana. Dung
  • Xolo - Dunywa, Nzimakhwe, Thuse, Ntshuntshe,  Manci, Zotsho
  • Zulu - Ntombhela, Mahlahlula emaduneni, Tshaka

AmaHlubi

Hlubi, Bhungane, Bhungane kaNsele, Zikode!Bhungane wenza ngakuningi, Makhulukhulu, Umkhulu Nkulunkulu kodwa awunganga Bhungane, UNkulunkulu uziqu zintathu, kodwa uBhungane uziqu zingamakhulukhulu, Mthimkhulu, Mashiya amahle, amade anjenge nyamazane, Mafuz’ afulele njengelifu lemvula, mashubel’esavela. S’goloza esimehlo abomvu esibheka umuntu kubengathi siyamujamela, Ndlubu ezamila ebubini bamadoda, Ndlubu ezamila emthondweni (kwasothondose)
Nina enindlebe zikhanya iLanga, Nina enindlebe zinhle zombili, Nina bosiba olude olungakhothami ndlwaneni kodwa kwezinde luyakhothama, Nina omagawula imithi emincane emikhulu ivele iziwele
Mahlubi amahle,  MaNgelengele amahle, Nina maHlubi anzipho zimnyama ngokuqhwayana
Mashwabade owashwabadela inkomo kanye nezimpondo zayo

  • Rhadebe (Bhungane, Mthimkhulu, Ndlebentle’zombini, Makhulukhulu, Mafuz’ afulele njengelifu lemvula, Mashwabada owashwabadel’ inkomo nempondo zayo, Mbucwa, Zikode
  • Dontsa - oNoDlidlu, oNoDlabathi, oSwahla, oMntungwa uNdukuMkhonto, uShembe, bath’ uDontsa akananyongo kant’ abay’bon’ uba igqunywe ngesbhadlalala so mhlehlo
  • Nkwali (Mfengu/Hlubi) – Bhukula, Mkhwanazi, Nkwali ye Nkosi, Enyon’ engadliwa ngabafokazana idliwa ngamakhosi. Buz’ elikhul’ elagedl’ umhlanga, Kwavel’ amaBuz’ abuzwana. NgabakwaNongubo-ntloko. Abanye bazitetil’ abanye bazithwele. Inkwali yintak’ engcondo zibomvu Edla ikhethe lomfula (Nkwali uzala u Maphela no Mlabatheki , uMlabatheki azale u Bhukula)
  • Kheswa – noZulu, Mpafane, Mchumane, Mpangazitha, Macocobela, Mbanguba, Thukela

AmaBhaca

  • Zulu – OoZulu, Khalimeshe, Nofisa ongafi, ofa ngamaloyo. Mageba Ndabezitha ,  ooNombuso ooVebi ooWabane. Mafula ngesibumbu ngexa yokuswela ingobozi, Notibunwana etincane ngokwuswela tona, onato ufute kulo nyoko, Thole leSilo ngoba yiSilo ngokwaso…
  • Wushe – ooMjoli, Phathwa, Wushe, Qubulashe, Mthsi owathsi ukuwa wabhekisa amasebe eThukela, Nonkasa, Mbedu, omaphungel’ esosini amakomitshi ekhona, masindza ngonwalu itizwana tisindza ngobulongwe, Godongwana kaMjoli ka Bekwa kaWushe ka Lufulwenja kaMageba.
  • Mjoli – Qubulashe, Indlu kaSondzaba, Hlathi, Nonina, Mswanzeli, Nokholwa wokwakhe, Wabane, Maqholo, Mthi owathi ukuwa wabekisa amasebe eThukela, Nyawo, Danisa, Ntundzela, uMalandelwa zintombi zithi ndizeke, Babalo, mzimvubu, Izotshw’elihle, Uphika-nelanga, uNoma-ndzondzo, uMshwawu, uDlilanga, oBuso bumnyama ngathi sisonka sojiwe
  • AmaChiya – ooGalweni, ooChiya wohlanga, Sodladla, Magangadz’ udonga kuvuleke indlela ,cwangu cwangu.
  • AmaMpovane - Siwela, Vitsheka, Matalankosi,  Songiwe, Nomlakalakane, Gubudza Nyamana
  • AmaNqolo – amaNqolo,  oaGaba kathsayithsi omahlambahlaletsheni ngenxa yokuswel’itawuli, abantu abangayekhathsi imbola ngoba bahleli bebahle, bakhi bexonya bangaleluki
  • AmaNcwabe
  • AmaJili  – ooMaseng’ inkomo noba ilele ngenxayokuthsandza intusi
  • Mweli (Jili, Msingawuthi, Ngqambela, Sibakhulu, Ntlangwini’s enebathat yaseMakhuzeni)
  • AmaNdlangisa – Thole, Gqagqane, Buzini, Ndlangisa, Mzimshe, Lwandle
  • AmaTshezi – Jalamba, Mqalungangenduku,
  • AmaTolo – ooTolo, ooDlangamandla, Mchenge Mabhanekazi
  • AmaJuta - OoJuta, Mencwa, Sjekula
  • AmaGusha
  • AmaNjilo – Manci, Mkhonde, iS’khonde esikrakrayo, iNdlovu esikwa ihambha, Vela bethetha, Njilo, Balisa, Debule, Msokweni, Silwa nenkunzi mbini, Kubhej’umsobomvu, Wabane, Tyani, Bhekiso, Ndlov’edli goduka, Mbali, Mdludla odludl’amthambek’ebhek’othukela, Qolo, Zotsho, Mabandla kamaqolo, Maqolo engqelezintabeni, Tshitshis’intaba, Mdludla ka Bekiso, Zinde Zinde, Zinemiqala engenamqala sisilima
  • AmaKhambule – Khambule Mncube Mayela omalandelwa yintombi ithsi bhuti nditeke
  • AmaMbotho – Juqu, Juleka, , Mlibati, Matala Nkosi, Sigwamba sentswangu, NgqizaZibutha kandaka-ndaka, Mbotho
  • AmaDladla
  • AmaBhele – Dlambulo, Khuboni, Qunta, Mafu, Langa, Mnomana, Mbutho, Ncwana, noNtanda kuphakanyiswa, Ulanga lokulunga, Umbutho, noMbikazi ngob’umnt’ogxathu akalahlwa,  umafuza afulele njengelifu, Ndabezitha, uNtshangase, Madiba-ndlela. Iinto ezidiba de zidibe nendlela, Unontanda Usengel’abantwana xa likhithika, unosepha ayigijimi iyakhokhoba ukubhek’ eluqala, undamane, amyengane, amayekethe, Undlwana zinamaphela phez’ukwentab kalenge, othebul’ukunatha nje ngabendl’enkulu Umakhunga, unkilane, umabandla, uvaphi, Iintw’ezimpundu zinga zingongiwa, Amatya egoduka khon’ukuze angathinjwa lithambo lasemzin, nditsh’abaty’isikhwebu sakwamkhwekazi, kwaNoqambulo, Iintw’ezingawutyiyo umbilini wempahla, ezity’owenyamakazi yon’ihlal’emahlathini; Iinyath’ezasind’abazingeli sebezosele, Ingab’asilobhele elo, ngoba ibhele laphekwa nelitye lenyengane, lavuthwa ilitye, lasala ibhele lihleli, amaBhele izinto eziqhwanyaza ngemali. Zibunywana zibutshelezana zinga zingazingangiwa ngabakhwekazi, Bhedlana lase Lenge, amaBhele asicoco sinuka intsindwana amakrokrozela njengelifu lemvula, Mphemba abantu Bephemba ngamabele kanti abafokazana baphemba ngamaphepha, Silo sase Lenge ngwane yezixhobo zothukela, umthan’ ontyingantyingana omi phezu kwentaba, Inyathi eyasinda abazingeli sebeyosele izinto ezingawudliyo umbilini wenkomo,zidla owenyamakazi
  • AmaGamedze – Gamedze, Mntimande, Bhambolunye tingaba mbini tifute ekhaya kulonyoko
  • AmaHlubi – (hayi isizwe samaHlubi kaLangalibalile, kodwa itibonga nabantu ababesuka kwisizwe samaHlubi)umzekelo ooRhadebe – Mafuz’ afulele njengefu lemvula! Mashwabada,  owashwabadel’ inkomo kanye nempondotayo!
  • AmaDlamini – (hayi isizwe samaDlamini, kodwa abanye abantu bakwaDlamini ngesiduko)
  • AbakwaMasoka
  • AmaXesibe – (hayi abantu besizwe samaXesibe kaXesibe wakuloMpondo noMpondomise, kodwa kukhona abantu abangena phasi kukaMadzikane bamaXesibe) oo Ncosa ooBhuku Sinqashe Nkamangane Mfazi webelelide elancelisa ingane phesheya komfula uMganu Sabela wabizwa emazibukweni Xesibe
  • AmaBhovu – ooDumela oMvaw’bhekwa ubhekwa abawatiyo ooGxumisa
  • AmaNguse – ooFola Fakade Mabembe khabekhulu Fol’odlilaxa Nguse Ngubezizwe unyawunyawu
  • AmaGebashe -
  • AmaDzana – OoDzana oKhatsini omncwabe omfupi
  • Sinama – Rhadu, Mjoli, Somadoda, Fikeni, Nhlumayo, Gcuma, Malandelwa yintombi ithi ndizeke noba kungesipha samazimba, Iintombi ezinamadhusu amhlophe ngathi zihlamba ngobisi, Wulawula mathole endlovu

AmaXesibe

  • Xesibe – Nxanda kaXesibe, Mnune Mkhuma, Nondzaba, Mbathane, Nondize, Bhelesi, Matshaya ngenqaw’ende abanye betshaya ngezimfutshane, Nxele, Bhimbi, Khandanyawana, Mayitshin’eyibheka njengomntwana, Mantsaka, Mganu. Nondzaba, Mbathane, Tshomela ka Matsho
  • Qwathi - Dikela, Noni, Noqaz’ indlela. Iinkomo zikaXesibe, zikaJojo, zikaMtshutshumbe, ogqaz’indlel’ebhek’ebuNguni.  KumaQwathi kukho amaDikela, amaTshaba, ooSdindi, ooBhlangwe, ooBhose, amaNzolo, imiNcayi, amaNtondo, amaKhombayo, ooMkhondweni, amaVumbe, ooKhebesi, amaBangula, amaDumba, ooMhotho, ooCakeni, ooBhabha, amaMvala, amaDabisa, ooS’ximba, etc.
  • Mambi - Nxontsa ka Xesibe, uBhulingwe kuvele imamba, uNtabazikude zikuMganu, Mntshontsho, uSabela uyabizwa emazibukweni)
  • Matshaya - Mbathane

Izingane zooMa (by Xolile Mgijima)

Xhosa mother and child Umama Nomntwana SL 2009 DUGGANCRONIN 16 691x1024 Izingane zooMa (by Xolile Mgijima)Thina sizingane zooMa

Thina sizingane zomama beAfrika

Thina sizingane zeendlezanekazi, intw’ezimibele mid’ebhonxe kunene

Siyinzala yezikhukukaz’ezimaphik’amabalabala,

Iimbelukazi zesizwe, imidak’emihle kunene

Siyinzala yomama besintu oomama bakwaNtu

Thina sizingane Zooma

Thina sizingane zomama

Sizingane zamaqhawekazi  iinkokheli zelizwe,

Izisele zenyathi eziphuphuma lulwazi nemfundiso

Int’ezifunde zade zayityekeza eyaseAfrik’imfundo

Int’eziyazi ukusuka nokuhlala imbali yomdak’omnyama

ooNolwazi kaloku kuba bayincanca lento koonina

ooNtozonke bizamna ndikuncede

Thina sizingane Zooma

 

Ibhonxil’imibele nzalandini kaNtu

Walamba nj’imibel’ivuza kutheni?

Wagodola nj’amaphik’esikhukukaz’ekhona kutheni?

Wamkhanyel’unyoko nje kutheni?

Wahamb’ucel’amalizo nje kutheni?

Wazibiz’impula kaluJaca nj’unomzali kutheni?

Owu! Yhini na mliselandini kaAfrika

Yhini na mthinjanandini  kaNtu

Walahl’imbo yakho ngophoyiyana nje kutheni?

Thina sizingane zooMa

 

Vuka thongorhandini kusile

Vuka vilandini kusile

Wabeth’ithatha nj’emini emaqanda kutshaphi?

Yimfundiso yaphi na le kakhongozela

Wancanc’umbel’esaqhaga senkom’enqoma nje kutheni?

Uz’ungalibali k’ukuba lent’iyinkomo yenqoma yintseng’ibheka

Kazi bakuyithath’abaniniyo wosala nani na?

Vuka Afrika kusile

Thina sizingane zooMa

 

Owu! Koda kubenini sizw’esimnanyama?

Koda kubenini siziimpumputhela?

Koda kubenini sivum’iingoma zoluny’uhlanga

Koda kubenini sikhwaz’umdali weentlanga?

Siluhlanga lunin’olungavani nobuhlanga balo?

Siluhlanga lunin’olungafun’ukwazi ngemvelaphi yalo?

Buya nzalandini kaAfrik’unyok’ukulindile

Thina sizingane zooMa

Thina sizingane zoooMa

 

MaXhosa by Laduma Ngxokolo (Fashion Designer)

Laduma Ngxokolo Founder of the Maxhosa mens knitwear label MaXhosa by Laduma Ngxokolo (Fashion Designer)As we commemorate Youth Month and remember the heroes of 1976 in Soweto were game changers for South Africa’s future. We also celebrate another young person who is a game-changer, in a similar fashion with that of the youth of 1976. Laduma Ngxokolo is a young South African clothing designer who incorporates his own Xhosa culture into his knitwear designs. He started his brand MAXHOSA by Laduma in early 2011 with a thirst to find knitwear design solutions for amakrwala (Xhosa initiates). His vision was to create a modern Xhosa-inspired knitwear collection that would be suitable for amakrwala, who are prescribed by tradition to dress up in new dignified formal clothing for six months after initiation. As a person who has undergone that process himself, he felt that he had to develop knitwear that genuinely depicts his cultural aesthetics. Along his journey into exploring astonishing traditional Xhosa beadwork craft, patterns, tribal symbolism and colours he discovered that they would be the best inspiration for his knitwear, which he then incorporated into modern knitwear and has since continued to captivate audiences both locally and internationally.

Laduma uses locally sourced textiles like Mohair and uses the patterns found in traditional African beadwork as his inspiration. Recently Laduma has branched out to include patterned rugs, cushions and blankets. This year, he expanded his brand even more by starting a women’s line called ‘Buyele’mbo’.

Laduma Ngxokolo is from Port Elizabeth and he studied textile design and technology at the Nelson Mandela Metropolitan University. He was taught hand machine knitting by his late mother, Lindelwa Ngxokolo in Grade 8 and he has been doing knitwear as a hobby since his days in high school as it was also one of his subjects.

maxhosa by Laduma Ngxokolo MaXhosa by Laduma Ngxokolo (Fashion Designer)In 2010, he did his BTech and wrote his thesis project on ‘finding innovative designs for Xhosa initiatives to wear’. 2010 was also the year he started his knitwear brand and by using his thesis project he entered an international competition called “The Society of Dyers and Colourists” and won, which was a big turning point for him. This gave him the opportunity to speak about his project at Design Indaba Conference 2011 one of the most critically acclaimed design conferences held in Cape Town every year, which led to a lot of positive press coverage. This ultimately helped him establish his knitting brand in February 2011. In July 2013 another big turning point came, a showcase of his 2013 range My Heritage My Inheritance in Paris. “It was one of my most overwhelming moments. My mom always wanted us to go to Paris.  She was obsessed with Paris. I felt that I fulfilled her fantasy in a way, through me, whatever she desired as a young black women living in South African, it was done though me, that’s why I dedicated the collection to her,” he says.

Laduma Ngxokolo on stage in Amsterdam Holland MaXhosa MaXhosa by Laduma Ngxokolo (Fashion Designer)In May this year Laduma and his sister Tina Ngxokolo, also a fashion designer, were sharing a platform with some of the world’s greatest designers at the “What Design Can Do” conference in Amsterdam, Netherlands, with designers from the UK, Mexico, South Africa, Sweden and the Netherlands and the British fashion icon Sir Paul Smith a guest speaker at the event.

Some of his plans for the near future are to have MaXhosa concept stores Johannesburg, Cape Town, London and Paris.

We wish Laduma Ngxokolo all the very best in his endeavors, he is one young person that is making African Culture in general and Xhosa Culture in particular relevant in the 21st century and has shown that there is a lot we can learn from our past that would help us carve a path as we move forward… MaXhosa – My Heritage My Inheritance.

Keep updated with Laduma Ngxokolo at www.MaXhosa.co.za, on Twitter or on Facebook

Martin Thembisile Chris Hani SACP leader & MK chief of staff

chris hani SACP leader MK chief of staff Martin Thembisile Chris Hani  SACP leader & MK chief of staffNames: Hani, Thembisile ‘Chris’

Born: 28 June 1942, Cofimvaba, Transkei, (now Eastern Cape), South Africa

Died: 10 April 1993, Dawn Park, Boksburg, South Africa

In summary: Chief of Staff of Umkhonto we Sizwe and General-Secretary of the SACP.

Ahh! Tshonyane! Chungwa, Dikiza, Sawu, Tota, Simnke, Khwane, Hani, Zulu, Mth’uzimele, Gqunukhwebe, Nkomo z’bomvu!

Thembisile Chris Hani was born in the rural village of Sabalele, in the Cofimvaba region of the former Transkei. He was the fifth of the six children of Gilbert and Mary Hani, and one of the three that did not die during infancy. The name Chris was adopted by him as a nom de guerre, and was in fact the real name of his brother. Chris grew up a devout Christian.

Hani was introduced to the politics of inequality early in life, when his father had to leave their rural home in search of work in the urban areas of South Africa. This had a profound influence on the young Chris, who became aware of his mother’s struggle to run the household. Like other young men of his age, Chris tended the livestock until he reached school-going age.

Hani was enrolled at a Catholic school and soon developed a love for Latin. At this stage of his life, Hani’s desire was to enter the priesthood, but his father disapproved and moved him to a non-denominational school, Matanzima Secondary School at Cala, in the Transkei. In 1954, a number of Hani’s school teachers who were active in the Unity Movement lost their jobs after they protested against the introduction of Bantu education. This played a further role in developing Hani’s political ideas. Hani later moved again to the Lovadale Institute in the Eastern Cape, where he matriculated in 1958.

Hani was exposed to Marxist ideology while a student at University of Fort Hare, where he also explored his childhood passion for the classics and for literature. Hani attended Fort Hare from 1959-1961 and graduated in 1962 from Rhodes University in Grahamstown, with a BA degree in Latin and English. He then moved to Cape Town and worked as an article clerk with the Schaeffer and Schaeffer legal firm from 1962-1963, but did not complete his articles.

Hani was exposed to political thought from a very young age through his father, Gilbert Hani, who was active in the ANC and eventually left South Africa and sought asylum in Lesotho. However, Hani’s political involvement really began in 1957 when he became a member of the African National Congress’ Youth League (ANCYL). He cites the conviction of the ANC’s leaders in the Treason Trial (1956) as his main motivation to begin participating in the struggle for freedom.

While at Fort Hare, Hani’s political ideas developed even further. Hani provided greater detail of his time at the university:

In 1959 I went over to university at Fort Hare where I became openly involved in the struggle, as Fort Hare was a liberal campus. It was here that I got exposed to Marxist ideas and the scope and nature of the racist capitalist system. My conversion to Marxism also deepened my non-racial perspective.

My early Catholicism led to my fascination with Latin studies and English literature. These studies in these two courses were gobbled up by me and I became an ardent lover of English, Latin and Greek literature, both modern and classical. My studies of literature further strengthened my hatred of all forms of oppression, persecution and obscurantism. The action of tyrants as portrayed in various literary works also made me hate tyranny and institutionalised oppression.

The Extension of University Education Act (1959) had put an end to black students attending White universities (mainly the universities of Cape Town and Witwatersrand) and created separate tertiary institutions for Whites, Coloured, Blacks, and Asians. Hani was active in campus protests over the takeover of Fort Hare by the Department of Bantu Education. During his years in the Western Cape Hani participated in protests against the takeover of the university by the Department of Bantu Education and came into contact with the South African Congress of Trade Unions (SACTU). This increased his awareness of the workers’ struggle.

Hani’s uncle had been active in the Communist Party of South Africa (CPSA), an organisation founded in 1921 but which had dissolved itself in response to the Suppression of Communism Act (1950). Ex-Communist Party members had to operate in secret, and re-emerged as the underground South African Communist Party (SACP) in 1953. Hani’s frustration with the Apartheid system and the influence of leaders such as Govan MbekiBram FischerJB MarksMoses Kotane and Ray Simons, led him to join the underground South African Communist Party in 1961 and Umkontho We Sizwe (MK, military wing of the ANC) in 1962. Hani went on to become a member of the MK’s Western Cape leadership dubbed the “Committee of Seven.” His encounters with the law began with his arrest at a police roadblock in 1962. He was found to be in possession of pamphlets containing objections to the government’s notorious policy of detention without trial. He was subsequently charged under the Suppression of Communism Act and held in jail. He was granted bail of R500.00, and during this period entered Botswana to attend the 1962 ANC Conference in Lobatsi. On his return to South Africa, he was arrested at the border. He was tried and given an 18-month jail sentence. In 1963, while out on bail pending an appeal, Hani went underground on the advice of the ANC leadership. He remained underground in Cape Town for about four months and in May proceeded to Johannesburg where he was instructed to leave South Africa to undergo military training.

Hani left South Africa for the Soviet Union, and returned in 1967 to take an active role in the Rhodesian bush war, acting as a Political Commissar in the Zimbabwe People’s Revolutionary Army (ZIPRA). ZIPRA, under the command of Joshua Nkomo, operated out of Zambia. Hani was present for three battles during the “Wankie Campaign” (fought in the Wankie Game Reserve against Rhodesian forces) as part of the Luthuli Detachmentof combined ANC and Zimbabwe African People’s Union (ZAPU) forces. Although the campaign provided much-needed propaganda for the struggle in Rhodesia and South Africa, in military terms it was a failure. Far too often the local population informed on guerrilla groups to the police.

In early 1967 Hani narrowly escaped into Botswana, only to be arrested and detained in prison for two years for weapons possession. Hani returned to Zambia at the end of 1968 to continue his work with ZIPRA. His imprisonment left him critical of the failure of the ANC leadership to assist him whilst he was in prison and he demanded a conference of all ANC members in exile. The Morogoro Conference took place in 1969. The decision was made to allow White and other “non-Africans” to become members of the ANC, and to ensure that political policy should guide military action, and not vice versa. As a result, The Revolutionary Council, which included Whites and Coloureds, was set up.

In 1974 Hani re-entered South Africa to establish an underground infrastructure for the ANC in the Western Cape. He entered the country from Botswana on foot and spent four months in the country, based in Johannesburg. He helped set-up underground units and a communications system. In addition, various routes through the country were established.

Hani then moved to Lesotho where he remained for about seven years. Here he organised units of the MK for guerrilla operations in South Africa. By 1982, Hani had become prominent enough in the ANC to be the focus of several assassination attempts, including at least one car bomb. He was transferred from the Lesotho capital, Maseru, to the centre of the ANC political leadership in Lusaka, Zambia. That year he was elected to the membership of the ANC National Executive Committee, and by 1983 he had been promoted to Political Commissar of the MK, working with student recruits who joined the ANC in exile after the 1976 Soweto uprising.

When dissident ANC members, who were being held in detention camps in Angola, mutinied against their harsh treatment in 1983–4, Hani played a key role in the uprisings’ suppression – although he denied any involvement in the subsequent torture and murders. Hani continued his rise through the ANC ranks and in 1987 he became the Chief of Staff of the MK. During the same period he rose to senior membership of the SACP.

After the unbanning of ANC and SACP on 2 February 1990 Hani returned to South Africa and became a charismatic and popular speaker in townships. By 1990 he was known to be a close associate of Joe Slovo, the General-Secretary of the SACP. Both Slovo and Hani were considered fearful figures in the eyes of South Africa’s extreme right: the Afrikaner Weerstandsbewging (AWB, Afrikaner Resistance Movement) and the Conservative Party (CP). When Slovo announced that he had cancer in 1991, Hani took over as General-Secretary.

In 1992 Hani stepped down as Chief of Staff of Umkhonto we Sizwe to devote more time to the organisation of the SACP. Communists were prominent in the ANC and the Council of South African Trade Unions, but were under threat – the collapse of Marxism in Europe had discredited the movement around the world, and the policy of infiltrating other anti-Apartheid groups rather than making an independent stand was being questioned.

Hani campaigned for the SACP in townships around South Africa, seeking to redefine its place as a national political party. It was soon doing well – better than the ANC in fact – especially amongst the young who had no real experiences of the pre-Apartheid era and no commitment to the democratic ideals of the more moderate Mandela.

Hani was described as charming, passionate and charismatic, and soon attracted a cult-like following. He was the only political leader who seemed to have influence over the radical township self-defence groups that had parted from the authority of the ANC. Hani’s SACP would have proved a serious match for the ANC in the 1994 elections.

On 10 April 1993, as he returned home to the racially mixed suburb of Dawn Park, Boksberg (Johannesburg), Hani was assassinated by Januzs Walus, an anti-Communist Polish refugee who had close links to the White nationalist AWB. With him was his daughter, Nomakhwezi, then 15 years old. His wife, Limpho, and two other daughters, Neo (then 20 years old) and Lindiwe (then 12 years old) were away at the time. Also implicated in the assassination was Conservative Party MP Clive Derby-Lewis, and strangely a theory based largely on documents given to the Mail & Guardian point to a conspiracy beyond the right wing, linking the assassination to the ANC.

Hani’s death came at a critical time for South Africa. The SACP was on the brink of gaining significant status as an independent political party. It now found itself bereft of funds (due to collapse in Europe) and without a strong leader. The assassination helped persuade the bickering negotiators of the Multi-Party Negotiating Forum to finally set a date for South Africa’s first democratic election.

Walus and Derby-Lewis were captured, sentenced and jailed within an incredibly short period (only six months) of the assassination. Both were sentenced to death. In a peculiar twist, the new government (and constitution) they had actively fought against, caused in their sentences being lessened to life imprisonment – the death penalty having been ruled “unconstitutional.”

In 1997 Walus and Derby-Lewis applied for amnesty through the Truth and Reconciliation Commission (TRC) hearings. Despite claims that they were working for the Conservative Party, and therefore the assassination had been a political act, the TRC effectively ruled that Hani had been assassinated by right-wing extremists who were apparently acting independently. Walus and Derby-Lewis are currently serving their sentence in a maximum security prison near Pretoria.

 

References

Nongqawuse – The Xhosa Cattle Killings of 1856-57

Nonkosi Nongqawuse Nongqawuse   The Xhosa Cattle Killings of 1856 57

Nongqawuse (right) and Nonkosi in a photo taken by M.H. Durney in Grahamstown in 1858. Published in Mostert’s book ‘Fontiers’ for the first time

Nongqawuse, (c.1841–c.1898), was a prophetess of the great Xhosa cattle-killing of 1856–1857. Nongqawuse was an orphan living with her uncle Mhlakaza at the Gxarha River in independent Xhosaland, close to the border of the recently colonized territory of British Kaffraria in South Africa. One day in April 1856, she informed her household that she had encountered two strangers, spirits from another world, who told her that the entire nation would rise from the dead provided that the Xhosa slaughtered all their cattle and destroyed all their corn. The reason given was that people and animals alike had been defiled by witchcraft, and that the living must cleanse themselves from all contamination so that new people and pure cattle could rise.

Nongqawuse’s prophecies were embraced by the overwhelming majority of the Xhosa people. They had been militarily defeated by the British during the long and bloody Eighth Frontier War (1850–1853). Even worse, they had seen their cattle herds decimated by the alien disease of bovine lung sickness, thus giving credence to the prophetic message that “they have all been wicked and everything belonging to them is therefore bad.” A small minority of Xhosa, known as the amagogotya (stingy ones), refused to slaughter, and this refusal was used by Nongqawuse to rationalize the failure of the prophecies over a period of fifteen months (April 1856–June 1857). By the time hope was finally abandoned, the Xhosa had lost over 400,000 cattle, as well as all their corn and seed corn for the coming season. An estimated 40,000 people starved to death, and the survivors streamed into the small colonial towns of the Eastern Cape in search of food and work.

A contemporary painting entitled Witch Doctor by frontier artist F.T IOns. there is no contemporary image of Mhlakaza 300x174 Nongqawuse   The Xhosa Cattle Killings of 1856 57

Mhlakaza, the uncle of Nongqawuse who told King Sarhili about the prophesy

The catastrophe was aggravated by Sir George Grey , the colonial governor, who took advantage of the cattle-killing to break the power of the Xhosa, which had checked colonial expansion for more than eighty years. Grey dispersed the starving Xhosa to slave-like labor among the white colonists and imprisoned the Xhosa chiefs on the pretext that they were trying to incite war against the colony. More than 600,000 acres of Xhosa land was alienated for white settlement in the immediate hinterland of the South African city of East London.

Nongqawuse herself survived, although several of her associates, including her uncle, starved to death. There is every reason to think that she sincerely believed in the truth of her visions and that she herself was unable to account for the failure of her prophecies. Nongqawuse was captured by colonial forces in March 1858, taken to Cape Town, and released under circumstances so obscure that even the date and place of her decease cannot be fixed with certainty. It would seem, however, that she assumed another name and took up residence far from the scene of her prophecies on a remote farm near the town of Alexandria. Though we do have one authentic photograph of Nongqawuse, dressed up in captivity, we have only one eyewitness account of her appearance at the height of the prophecies. She is described as “a girl of about 16 years of age, has a silly look, and appeared to me as if she was not right in her mind … nor did she seem to me take any pains with her appearance” (quoted in Peires, p. 87). This impression of distrait incoherence is reinforced by the only surviving verbatim transcript of her actual words, recorded during an interrogation.

The obscurity in which Nongqawuse lived and died has made it extremely difficult to interpret her thoughts and her motivations. One outcome is that the standard Xhosa explanation of the cattle-killing is that Nongqawuse was directly manipulated by Governor Grey , who took advantage of her youth and her naiveté. Recent research has emphasized the influence of Christian ideas of the resurrection mediated through Nongqawuse’s uncle, Mhlakaza , a frustrated Christian convert. These interpretations have been challenged by the historian Helen Bradford , who argues that Nongqawuse’s insistence on cattle-killing was an assault on the Xhosa system of patriarchy, in which wives were exchanged for cattle.

Bradford further argues that the contamination denounced by Nongqawuse refers to sexual aggression by Xhosa men. It is indeed possible that Nongqawuse was orphaned during the Waterkloof campaign of the Eighth Frontier War (1850–1853), during which numbers of Xhosa women were killed and raped. It must be said, however, that Nongqawuse’s prophecies envisioned the restoration of chief-dominated and cattle-based Xhosa society in all its pristine precolonial splendor rather than something entirely new and different.

Khaya La Bantu Cultural Village in the Eastern Cape

xhosa girls perfoming traditional Xhosa dances Khaya La Bantu cultural village with old women behind 300x154 Khaya La Bantu Cultural Village in the Eastern CapeA visit to Khaya La Bantu cultural village in the Eastern Cape will give you a taste of authentic Xhosa hospitality and open your eyes to the role that traditional art and craft play in the cultural identity of the Xhosa people.

Khaya La Bantu Cultural Village in the Eastern Cape offers fascinating insight into Xhosa art, craft and culture.

Traditionally, the Xhosa are famous for their brightly coloured clothing and textiles, long-stemmed pipes, beadwork and music. More than being simply decorative however, Xhosa arts and crafts are linked to cultural practices and play an important role in social identity.

When you arrive at this cultural village in East London, you will be welcomed with songs and dancing. Traditional music involves a range of instruments combined with group singing and there are songs for various ritual occasions. One of the best known is ‘Qongqothwane’, a wedding song made famous by Miriam Makeba.

Khaya La Bantu dancers of Xhosa tribe 300x146 Khaya La Bantu Cultural Village in the Eastern CapeSome of the performers will be wearing ‘ithumbu‘, a bead necklace worn when dancing or ‘iqoqo‘, a decorative, beaded band worn around the lower back. Your guides will tell you more about the role of dress and costume in Xhosa culture as they show around Khaya La Bantu Cultural Village.

You’ll also see first-hand how beading and weaving are used in elaborate outfits in bright colours worn by Xhosa women. These are typically adorned with braiding and beads over a skirt and a colourful headdress that show the stages of a woman’s life. For example, one kind of headdress is worn by a newly married woman and replaced with a different one when she has her first child.

Hairstyles and headdresses that indicate a woman’s social status remain fashionable throughout the Eastern Cape where, although dress and costume are bound first and foremost to tradition, they also have broader appeal as collectable fashion items.

Also look out for objects made from wood and natural clays, such as cooking pots, decorative Xhosa pipes and mats and baskets made from reeds and grass.

On a visit to this traditional Xhosa village, you will also meet a traditional healer, learn about coming of age and other rituals that remain important to the Xhosa people and of course, enjoy some locally brewed beer with a traditional meal.

TRAVEL TIPS & PLANNING INFO

WHO TO CONTACT

Khaya La Bantu
Tel: +27 43 8511011
Cell: +27 83 5363437
Email: info@khayalabantu.co.za
Website: www.khaya-la-bantu-cultural-village.com

HOW TO GET HERE

Khaya La Bantu Cultural Village 30km from they city of East London. You can drive yourself or catch a bus from the city centre.

BEST TIME TO VISIT

You can visit the village throughout the year.

AROUND THE AREA

East London is famous for its long, white stretches of sandy beach that appeal to surfers, swimmers and sun-lovers alike.

LENGTH OF STAY

You can spend a day at the village or extend your stay overnight.

WHERE TO STAY

Accommodation is available at the guest farm or in the traditional village.

WHAT TO EAT

Traditional Xhosa food will be part of your cultural experience.

BEST BUYS

A traditional Xhosa pipe makes an attractive souvenir.

Source: http://www.southafrica.net/